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# The Book of Daniel - Number One-Hundred and Sixty-Seven

Danyýel Kitaby — Ýüz Altmış Ýedinji

Decoding Prophecy: Unveiling the Historical and Prophetic Significance of Daniel 11:10 and Beyond

Pygamberligi Çözmek: Danyýel 11:10-yň we Ondan Beýlägi Bölümleriň Taryhy hem-de Pygamberlik Ähmiýetini Açyp Göstermek

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Jeff Pippenger

Published

March 30, 2024

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Verse forty of Daniel chapter eleven, begins at the time of the end in 1798, when the king of the north is delivered his deadly wound at the hands of the king of the south. That history was typified by the year 246 BC, when Ptolemy brought revenge upon the northern kingdom, and also by Napoleonic France taking the pope captive in 1798. After the king of the south returns to Egypt in verse nine, then verse ten identifies that the king of the north would mount a counter-attack against the king of the south.

Danyýl kitabyň on birinji babyndaky kyrkynjy aýat soňky döwrüň 1798-nji ýylda başlanýandygyny görkezýär; şol wagtda günortanyň patyşasynyň elinde demirgazygyň patyşasyna onuň öldüriji ýarasy ýetirilýär. Bu taryh b.e. öňki 246-njy ýyl bilen öňden nusgalanypdy; şol wagt Ptolemeý demirgazyk patyşalygynyň üstünden ar alypdy, şeýle hem 1798-nji ýylda Napoleonly Fransiýanyň papany ýesir almagy bilen hem nusgalanypdy. Dokuzynjy aýatda günortanyň patyşasy Müsüre gaýdyp gelenden soň, onunjy aýat demirgazygyň patyşasynyň günortanyň patyşasyna garşy garşylyklaýyn hüjüme geçjekdigini görkezýär.

> So the king of the south shall come into his kingdom, and shall return into his own land. 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 11:9, 10.

> Günorta patyşasy öz patyşalygyna geler we öz ýurduna gaýdyp gider. Emma onuň ogullary gozgalaňa gelerler, beýik goşunlaryň köpüsini ýygnarlar; olaryň biri hökman gelip, joşup geçer we öňe iler; soňra ol ýene dolanyp geler we öz galasyna çenli göreşe taýýarlanar. Daniýel 11:9, 10.

Before we consider Uriah Smith’s commentary upon the history that fulfilled verse ten, we note the expression of “overflow, and pass through.” The Hebrew phrase that is translated in this fashion, is also translated in verse forty, as “overflow and pass over.” It is the same phrase in the original Hebrew. It is only found one other place in the Scriptures.

Onunjy aýaty ýerine ýetiren taryh barada Uriýa Smitiň düşündirişine garamazdan öň, “daşyp geçmek” diýen aňlatmany belläp geçeliň. Şeýle görnüşde terjime edilen ýewreýçe söz düzümi kyrkyşynjy aýatda hem “daşyp geçmek” diýip terjime edilendir. Bu asyl ýewreýçede şol bir söz düzümdir. Ol Mukaddes Ýazgylarda diňe ýene bir ýerde duş gelýär.

> 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 8:8.

> Ol Ýahudanyň içinden geçer; joşup, daşyp geçer, boýun derejesine çenli ýeter; onuň ganatlarynyň ýaýramagy, eý, Immanuwel, seniň ýurduň giňligini doldurar. Işaýa 8:8.

In Daniel chapter eleven, verse ten and verse forty, and then again in Isaiah chapter eight, verse eight, the identical Hebrew phrase is translated three different ways, though they represent the same meaning. The last word of the phrase, the Hebrew word “abar,” is either represented as “pass through,” in verse ten, “pass over,” in verse forty, and then as “go over,” in Isaiah. The meaning is essentially the same in each of the three references, but in Isaiah there is also another prophetic connection between the references.

Danyýlyň on birinji babynda, onunjy aýatda hem-de kyrkynjy aýatda, soňra bolsa Ýeşaýa pygamberiň sekizinji babynda, sekizinji aýatda, şol birmeňzeş ýewreýçe jümle üç dürli görnüşde terjime edilýär, emma olaryň hemmesi bir manyny aňladýar. Jümläniň soňky sözi bolan ýewreýçe “abar” sözi onunjy aýatda “içinden geçmek”, kyrkynjy aýatda “üstünden geçmek”, Ýeşaýada bolsa “aşyp geçmek” görnüşinde berilýär. Bu üç salgylamada many esasan birdir, ýöne Ýeşaýada bu salgylamalaryň arasynda başga bir pygamberlik baglanyşygy hem bar.

The verse in Isaiah, was fulfilled when the king of Assyria conquered Judah and came to Jerusalem, but never conquered the city itself. He came up “to the neck,” but he never conquered the “head.” In the very same prophecy, Isaiah sets forth a prophetic symbol of what a “head” represents, and he identifies a “head,” as the capital of the kingdom, and the king of the kingdom is also the “head.” He provides two witnesses of the prophetic truth that a head, is a king, and a kingdom, and then cryptically identifies that if the student of prophecy will not accept and understand this truth, he will not be established. The cryptic verse is part of the very same prophecy that identifies that the king of the north would overflow and go over, but only up “to the neck.”

Işaýadaky şol aýat Aşur patyşasy Ýudany basyp alyp, Iýerusalime gelen wagtynda berjaý boldy, emma şäheriň özüni hiç haçan basyp almady. Ol “boýna çenli” galdy, ýöne “kelläni” hiç haçan boýun egdirip bilmedi. Şol bir pygamberlikde Işaýa “kelläniň” nämäni aňladýandygynyň pygamberlik nyşanyny beýan edýär we “kelläni” patyşalygyň paýtagty hökmünde görkezýär; patyşalygyň patyşasy hem “kellädir.” Ol “kelläniň” patyşadygyny we patyşalykdygyny görkezýän pygamberlik hakykatyna iki şaýat berýär, soňra bolsa syrly görnüşde, eger pygamberligi öwrenýän adam bu hakykaty kabul edip oňa düşünmese, berkidilmejekdigini aýdýar. Bu syrly aýat demirgazygyň patyşasynyň joşup aşyp geçjekdigini, ýöne diňe “boýna çenli” ýetjekdigini görkezýän şol bir pygamberligiň hut öz bölegidir.

> 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 Siriýanyň başy Damaskdyr, Damaskyň başy bolsa Rezindir; we altmyş bäş ýylyň içinde Efraýym halk bolmakdan çykarylyp syndyrylar. Efraýymyň başy Samariýadyr, Samariýanyň başy bolsa Remaliýanyň ogludyr. Eger iman etmeseňiz, hakykatdan-da berk durup bilmersiňiz. Işaýa 7:8, 9.

The “head” of the nation of Syria was its capital city “Damascus,” and the “head” of “Damascus” (the capital city) was “Rezin,” the king of Syria. Also, the “head” of the nation of Ephraim was its capital city “Samaria,” and the “head” of “Samaria” (the capital city) was “Remaliah’s son” (Pekah), the king of Samaria. In the same prophecy, in the next chapter, in verse eight, King Sennacherib of Assyria surrounded Jerusalem, and in verse eight, it identifies his surrounding of Jerusalem as coming up to the neck.

Siriýa halkynyň “başy” onuň paýtagt şäheri bolan “Damask”dy, “Damaskyň” (paýtagt şäheriň) “başy” bolsa Siriýanyň patyşasy “Rezindi”. Şeýle hem, Efraýym halkynyň “başy” onuň paýtagt şäheri bolan “Samariýa”dy, “Samariýanyň” (paýtagt şäheriň) “başy” bolsa Samariýanyň patyşasy “Remalýanyň ogly” (Pekah)dy. Şol bir pygamberlikde, indiki bapda, sekizinji aýatda, Aşur patyşasy Senaherib Iýerusalimi gabady, we sekizinji aýatda onuň Iýerusalimi gabamagy boýun derejä çenli ýetmek hökmünde görkezilýär.

Verses seven and eight, which set forth upon two witnesses, the prophetic symbol of a “head,” representing both the king and the capital of the king’s nation is the prophecy of sixty-five years that identifies the starting point of both prophecies of twenty-five hundred and twenty years against the northern and southern kingdoms of Israel. It is therefore, a very complex verse, for it connects with verse ten, and forty, of chapter eleven of Daniel, which both also identify engagements of a northern king attacking a southern king, just as Sennacherib, a king of the north, attacked Judah, a southern king in verse eight, of Isaiah chapter eight.

Patyşanyň halkynyň hem patyşasyny, hem-de paýtagtyny aňladýan “kelle” diýen pygamberlik nyşanyny iki şaýadyň esasynda öňe sürýän ýedinji we sekizinji aýatlar, Ysraýylyň demirgazyk we günorta patyşalyklaryna garşy bolan iki müň bäş ýüz ýigrimi ýyllyk iki pygamberligiň ikisiniň hem başlangyç nokadyny kesgitleýän altmyş bäş ýyl baradaky pygamberlikdir. Şonuň üçin bu örän çylşyrymly aýatdyr, çünki ol Danyýel kitabynyň on birinji babynyň onunjy we kyrkynjy aýatlary bilen baglanyşýar; şol aýatlar hem, edil demirgazyk patyşasy Senaheribiň Işaýa kitabynyň sekizinji babynyň sekizinji aýatynda günortadaky patyşa bolan Ýahuda hüjüm edişi ýaly, demirgazyk patyşasynyň günortadaky patyşa garşy çykyşlaryny hem kesgitleýär.

The key that connects these engagements of northern and southern kings together is the “head,” and the “overflowing and passing over.” When the king of the north retaliates against the king of the south in verse ten, of chapter eleven, he wins the battle, but he leaves the “head,” for he “comes, and overflows, and passes through” “to” the king of the south’s “fortress.” The history of verse ten represents the northern king’s victory over the southern king, but he does not enter into Egypt (the fortress), the capital—the “head.”

Demirgazyk we günorta patyşalarynyň bu çaknyşyklaryny özara baglanyşdyrýan açar “baş”, şeýle hem “joşup geçmek we aňry geçmekdir”. Demirgazygyň patyşasy on birinji babyň onunjy aýatynda günortanyň patyşasyna garşylyk görkezende, söweşde ýeňýär, emma “başy” galdyrýar; çünki ol günortanyň patyşasynyň “galasyna çenli” “gelýär, joşup geçýär we aňry geçýär”. Onunjy aýatyň taryhy demirgazyk patyşasynyň günorta patyşasynyň üstünden gazanan ýeňşini aňladýar, ýöne ol Müsüre (gala), paýtagta — “başa” girmeýär.

When the southern king previously defeated the northern king in verses seven and eight, he “entered into the fortress of the king of the north, and” “prevailed and” “carried captives” back to “Egypt.” In the king of the north’s retaliatory victory, he did not enter into Egypt, thus typifying that when the Soviet Union was swept away in 1989, Russia, its capital—its head was left standing. “If ye will not believe, surely ye shall not be established.” It is Russia, represented as the king of the south in verses eleven and twelve, that wins the battle of the borderland, which in antiquity was Raphia, and today is Ukraine.

Günorta patyşasy öňräk ýedinji we sekizinji aýatlarda demirgazyk patyşasyny ýeňende, ol «demirgazyk patyşasynyň galasyna girip» «üstün çykdy» we «ýesir alyp», olary «Müsüri» yzyna alyp gitdi. Demirgazyk patyşasynyň ar alyş ýeňşinde bolsa, ol Müsüre girmedi; şeýlelikde bu, 1989-njy ýylda Sowet Soýuzy süpürilip aýrylanda, Russiýanyň, onuň paýtagtynyň — onuň kellesiniň — dik galandygyny alamatlandyrýar. «Ynanjak bolmasaňyz, elbetde, berk durup bilmersiňiz.» On birinji we on ikinji aýatlarda günorta patyşasy hökmünde görkezilen Russiýa serhet ýakasynyň söweşinde ýeňiş gazanýardyr; gadymy döwürde bu ýer Rafiýa, häzirki wagtda bolsa Ukraina bolup durýar.

> “‘VERSE 10. 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.’

> “‘10-NJY AÝAT. Emma onuň ogullary gazaplanarlar we köp sanly uly goşun jemlärler; olaryň biri hökman gelip, joşup geçer we aradan aşar; soňra ol yzyna dolanar we özüniň gala çenli ýene-de gazaplanar.’”

> “The first part of this verse speaks of sons, in the plural; the last part, of one, in the singular. The sons of Seleucus Callinicus were Seleucus Ceraunus and Antiochus Magnus. These both entered with zeal upon the work of vindicating and avenging the cause of their father and their country. The elder of these, Seleucus, first took the throne. He assembled a great multitude to recover his father’s dominions; but being a weak and pusillanimous prince, both in body and estate, destitute of money, and unable to keep his army in obedience, he was poisoned by two of his generals after an inglorious reign of two or three years. His more capable brother, Antiochus Magnus, was thereupon proclaimed king, who, taking charge of the army, retook Seleucia and recovered Syria, making himself master of some places by treaty, and of others by force of arms. A truce followed, wherein both sides treated for peace, yet prepared for war; after which Antiochus returned and overcame in battle Nicolas, the Egyptian general, and had thoughts of invading Egypt itself. Here is the ‘one’ who should certainly overflow and pass through.” Uriah Smith, Daniel and the Revelation, 253.

> Bu aýatyň birinji bölegi köp san sanda «ogullar» barada aýdýar; soňky bölegi bolsa ýeke sanda «biri» barada aýdýar. Seleuk Kallinikusyñ ogullary Seleuk Keraunus we Antiokh Magnusdy. Bularyň ikisi hem atalarynyň hem-de ýurtlarynyň işini aklamak we onuň aryny almak işine yhlas bilen girişdiler. Bularyň ulusy bolan Seleuk ilki tagta çykdy. Ol atasynyň häkimlik eden ýurtlaryny gaýtadan almak üçin uly bir goşun ýygnady; emma teni hem-de ýagdaýy taýdan ejiz, gorkak bir hökümdar bolup, puldan mahrumdygy we goşunyny tabynlykda saklamaga ukypsyzlygy sebäpli, şowsuz iki ýa-da üç ýyllyk hökümdarlykdan soň iki serkerdesi tarapyndan zäherlenip öldürildi. Şondan soň onuň has ukyply inisi Antiokh Magnus patyşa diýlip yglan edildi; ol goşuny öz üstüne alyp, Seleukiýany gaýtadan eýeledi we Siriýany yzyna aldy, käbir ýerleriň eýesi şertnama arkaly, beýlekileriňki bolsa ýarag güýji bilen boldy. Ondan soň ýaraşyk boldy; şol döwürde iki tarap hem parahatçylyk barada gepleşik geçirdi, ýöne urşa taýýarlyk gördi; şondan soň Antiokh gaýdyp gelip, söweşde müsürli serkerde Nikolasy ýeňdi we hatda Müsüriň özüne çozmak pikirini etdi. Ine, gürrüňi edilýän «biri» — gürrüňsiz daşyp geçmeli bolan şudur. Uriah Smith, Daniel and the Revelation, 253.

The collapse of the Soviet Union in 1989, marked the “time of the end,” and the two sons in the verse, represent the two waymarks of Reagan and Bush the first. Since the “time of the end,” in 1798, which is where verse forty of Daniel eleven began, the whore of Rome has been forgotten, for she, as Jezebel, remains behind in Samaria, while her husband Ahab addresses Elijah at Mount Carmel. She was in hiding, but secretly pulling the strings, as she was in World War One and World War Two. Her husband is her proxy army against the king of the south. When she retaliated in 1989, she, as the king of the north, brought chariots, ships and horsemen.

1989-njy ýylda Sowet Soýuzynyň dargamagy “ahyrzamanyň wagtyny” alamatlandyrdy, we aýatda agzalýan iki ogul Reýgan bilen ilkinji Buşuň iki ýolbelgisini aňladýar. Daniel on biriň kyrkynjy aýatynyň başlanýan ýeri bolan 1798-nji ýylda başlanan “ahyrzamanyň wagtyndan” bäri Rimiň jelep aýaly unudylyp gelindi; çünki ol, Izebel hökmünde, Samariýada yzda galýar, şol wagt onuň äri Ahap Karmel dagynda Eliýasa ýüzlenýär. Ol gizlenipdi, emma Birinji Jahan urşunda we Ikinji Jahan urşunda bolşy ýaly, gizlin ýagdaýda ýüpleri çekýärdi. Onuň äri günorta patyşasyna garşy onuň wekili goşunydyr. Ol 1989-njy ýylda ar alanda, demirgazygyň patyşasy hökmünde, söweş arabalaryny, gämileri we atlylary getirdi.

> And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.

> Ahyrzamanyň wagtynda günortanyň patyşasy oňa garşy itergi berer; demirgazygyň patyşasy bolsa söweş arabalary, atlylar we köp gämiler bilen tupan kimin onuň üstüne geler; ol ýurtlara girer, joşup geçer we aşyp gider. Daniel 11:40.

Her proxy in the retaliation is represented by “ships,” which are economic power, and by “chariots and horsemen,” which are military might. Military might and economic power are the two prophetic attributes of the United States in the prophecies of the last days, for the United States will forbid those who will not bow to Jezebel from buying and selling, and if they still refuse Jezebel’s mark of authority, they will be put to death. It was the economic power and military strength of the United States that was employed in cooperation with the papacy that brought about the dissolution of the Soviet Union in 1989, though Russia was left standing.

Ar alyşda onuň wekili “gämiler” bilen görkezilýär, olar ykdysady güýji aňladýar, hem-de “söweş arabalary we atlylar” bilen, olar bolsa harby gudraty aňladýar. Harby gudrat bilen ykdysady güýç ahyrzamanyň pygamberliklerinde Amerikanyň Birleşen Ştatlarynyň iki pygamberlik aýratynlygydyr, çünki Amerikanyň Birleşen Ştatlary Izebele baş egmeýänleriň satyn almagyna-da, satmagyna-da gadaganlyk goýar, eger olar şonda-da Izebeliň häkimiýet nyşanyny kabul etmekden ýüz dönderseler, ölüm jezasyna höküm edilerler. 1989-njy ýylda Sowet Soýuzynyň dargadylmagyna getiren zat, Russiýa bolsa saklanyp galan hem bolsa, papalyk bilen hyzmatdaşlykda ulanylan Amerikanyň Birleşen Ştatlarynyň ykdysady güýji we harby kuwwatydy.

The history which fulfilled verse ten of Daniel chapter eleven is repeated in the history of the second part of verse forty which identifies the time of the end in 1989. The history of verses six through nine represent the history that led to the time of the end, which is identified in the first part of verse forty. Verses five through ten of Daniel chapter eleven perfectly illustrate the history of verse forty of Daniel eleven, for as Sister White recorded, “much of the history that has been fulfilled in the eleventh of Daniel will be repeated.”

Danyýlyň on birinji babyndaky onunjy aýaty ýerine ýetiren taryh, soňuň zamanyny 1989-njy ýylda kesgitleýän kyrkynjy aýatyň ikinji böleginiň taryhynda gaýtalanýar. Altynjy aýatdan dokuzynjy aýada çenli bolan taryh, kyrkynjy aýatyň birinji böleginde görkezilen soňuň zamanyna alyp gelen taryhy aňladýar. Danyýyl 11-nji bapdaky bäşinji aýatdan onunjy aýada çenli bolan aýatlar Danyýyl 11:40-daky taryhy kämil suratda görkezýär, çünki Waýt uýamyz şeýle diýip ýazypdyr: “Danyýylyň on birinji babynda ýerine ýeten taryhyň köp bölegi gaýtalanylar.”

Verses one through four of Daniel eleven identify Cyrus, the second king of the two-horn nation at the time of the end in the last days. The “time of the end” in the last days was 1989, and the second president, represented by Cyrus, establishes a prophetic sequence that allows a student of prophecy to count to the sixth president after 1989, who would be the richest president, and who would stir up (awaken), the globalist dragon powers whether they be the globalists of the world, or those in the United States. That prophetic history then jumps to the seventh kingdom of Bible prophecy, the ten kings of the United Nations, and identifies its primary and first king, as represented by Alexander the Great (meaning “The Warrior of Men”), and the ultimate dissolution of his kingdom when the four winds of Islam are fully released at the close of human probation.

Danyýl 11-iň birinji bölümiň birden dördünji aýatlaryna çenli soňky günlerde ahyrzamanyň döwründäki iki şahly milletiň ikinji patyşasy hökmünde Kiri görkezilýär. Soňky günlerde “ahyrzamanyň döwri” 1989-njy ýyl bolupdy, we Kiriň şekilinde görkezilen ikinji prezident pygamberlik yzygiderliligini döredýär; bu bolsa pygamberligi öwrenýän bir talyba 1989-njy ýyldan soňky altynjy prezidentine çenli sanamaga mümkinçilik berýär. Ol iň baý prezident bolar we dünýä globalistleri bolsun ýa-da Amerikanyň Birleşen Ştatlaryndaky globalistler bolsun, globalist aždarha güýçlerini gozgalaňa salar (oýarar). Şondan soň bu pygamberlik taryhy Mukaddes Kitap pygamberliginiň ýedinji patyşalygyna, ýagny Birleşen Milletler Guramasynyň on patyşasyna geçýär we onuň baş hem-de ilkinji patyşasyny Beýik Aleksandr arkaly görkezýär (“Adamlaryň Söweşijisi” manysynda), hem-de ynsan synag möhletiniň ahyrynda yslamyň dört şemaly doly boşadylanda onuň patyşalygynyň soňky dargamagyny görkezýär.

Then verses five through nine illustrate the history represented by the period that preceded the establishment of the papacy upon the throne in 538, for first the power who is to become the king of the north must overcome three geographical obstacles, as did Seleucus, who then was established as the king of the north. Thereafter for three and a half years, as represented by thirty-five actual years, the king of the north ruled, until the king of the south entered into his fortress and took him captive, where he later died in Egypt from falling off a horse. Thus, the verses identify the history that concluded at the time of the end in 1798.

Soňra bäşinji aýatdan dokuzynjy aýada çenli papalygyň 538-nji ýylda tagtda ornaşdyrylmagyndan öňki döwür arkaly aňladylýan taryhy şekillendirýär; sebäbi ilki bilen demirgazygyň patyşasy bolmaly güýç, soňra demirgazygyň patyşasy hökmünde ornaşan Selewkus ýaly, üç geografik päsgelçiligi ýeňip geçmelidir. Şondan soň, otuz bäş hakyky ýyl arkaly şekillendirilýän üç ýarym ýylyň dowamynda, demirgazygyň patyşasy hökümdarlyk etdi; tä günortanyň patyşasy onuň galasyna girip, ony ýesir alýança; ol bolsa soňra Müsürde atdan ýykylyp aradan çykdy. Şeýlelikde, bu aýatlar 1798-nji ýylda ahyrzamanyň döwründe tamamlanan taryhy görkezýär.

Verse ten identifies the history of the time of the end in 1989, and together with verses five through nine, they represent the history of verse forty, as does the history of verses thirty to thirty-six. Therefore, from verse one to verse ten, line upon line, there are two prophetic lines. The first addresses the leaders of the sixth and seventh kingdoms, though there is an empty space between the sixth and richest president of the sixth kingdom and the seventh kingdom.

Onunjy aýat, ahyrzamanyň taryhyny 1989-njy ýylda kesgitleýär, hem-de bäşinji aýatdan dokuzynjy aýada çenli aýatlar bilen bilelikde, olar kyrkynjy aýadyň taryhyny görkezýärler; edil şonuň ýaly, otuzynjy aýatdan otuz altynjy aýada çenli aýatlaryň taryhy hem şony görkezýär. Şonuň üçin, birinji aýatdan onunjy aýada çenli, setir üstüne setir, iki pygamberlik ugry bar. Birinjisi altynjy we ýedinji patyşalyklaryň ýolbaşçylaryna degişli, emma altynjy patyşalygyň altynjy hem-de iň baý prezidentiniň bilen ýedinji patyşalygyň arasynda boşluk bar.

The second line covers the history of the removal of the three obstacles, the period the king of the north reigned, and who was then removed in 1798, and up to 1989, and the second president, represented in the previous line by Cyrus.

Ikinji setir üç päsgelçiligiň aýrylmagynyň taryhyny, demirgazygyň patyşasynyň höküm süren döwrüni, 1798-nji ýylda kimiň soňra aýrylandygyny, şeýle hem 1989-njy ýyla çenli bolan wakalary, we öňki setirde Kuruş arkaly şekillendirilen ikinji prezidenti öz içine alýar.

Verses eleven and twelve represent a third line of history that occurs after the rich president of verse two, but sometime after the collapse of the Soviet Union at the time of the end in 1989, and somewhere before the Sunday law in the United States as represented in verse sixteen.

On birinji we on ikinji aýatlar ikinji aýatyň baý prezidenti wakasyndan soň bolup geçýän taryhyň üçünji ugruny aňladýar, ýöne ol soňky döwürde 1989-njy ýylda Sowet Soýuzynyň dargamagyndan soňra, hem-de on altynjy aýatda şekillendirilişi ýaly Amerikanyň Birleşen Ştatlarynda ýekşenbe kanunyndan ozal bir wagtda bolup geçýär.

The history after the time of the end in 1989, is taken to the sixth and richest president who stirs up the globalists beginning in 2016, in the first line. The prophetic history is taken to 1989, in the second line. The Battle of Raphia (“The Borderline”) in verses eleven and twelve, precedes verse thirteen, where the recently defeated king of the north restores his army and then defeats the king of the south, just before the Sunday law of verse sixteen. The king of the north’s proxy power in verse thirteen, is the last of the eight presidents that reign from 1989 to the Sunday law. Verse thirteen must therefore take place at or after the election of the eighth president, who is of the seven. Verses eleven and twelve begin just before the sixth, richest president, and likely ends just before the election of that very same president, who becomes the eighth that is of the seven, and is victorious in the third battle of the proxy war, in verses thirteen to fifteen.

1989-njy ýyldaky ahyrzaman döwründen soňky taryh, birinji setirde, 2016-njy ýyldan başlap globalistleri herekete getirýän altynjy we iň baý prezidentiň döwrüne alnyp barylýar. Pygamberlik taryhy ikinji setirde 1989-njy ýyla alnyp barylýar. On birinji we on ikinji aýatlarda beýan edilen Rafia söweşi (“Serhet çyzygy”), on üçünji aýatdan öň gelýär; şol ýerde ýaňy-ýakynda ýeňilen demirgazygyň patyşasy öz goşunyny gaýtadan dikelýär, soňra bolsa on altynjy aýatdaky ýekşenbe kanunyndan biraz öň günortanyň patyşasyny ýeňýär. On üçünji aýatdaky demirgazygyň patyşasynyň wekiliýet güýji, 1989-njy ýyldan ýekşenbe kanunyna çenli höküm sürýän sekiz prezidentiň iň soňkusydyr. Şonuň üçin on üçünji aýat, ýediden bolup durýan sekizinji prezidentiň saýlanan wagtynda ýa-da şondan soň ýerine ýetmeli. On birinji we on ikinji aýatlar altynjy, iň baý prezidentden biraz öň başlanýar we ähtimal, şol bir prezidentiň saýlanmagyndan biraz öň tamamlanýar; şol prezident ýediden bolan sekizinjä öwrülýär we on üçünjiden on bäşinji aýatlara çenli beýan edilen wekiliýet urşunyň üçünji söweşinde ýeňiş gazanýar.

The retaliation of the king of the south in verses eleven and twelve, is in response to the defeat the king of the south suffered in verse ten. Verse ten identifies the victory of the king of the north in 1989, which was brought about by the secret alliance of the United States and the Vatican. The victory for the northern army was the first battle of the proxy war. The literal hot war that was fulfilled in antiquity typified a proxy war in the last days, and the victory of verse eleven and twelve will therefore be a victory for the southern king, in the second battle of the proxy wars.

On birinji we on ikinji aýatlarda günorta patyşasynyň gaýtawuly, onunjy aýatda günorta patyşasynyň çeken ýeňlişine jogap hökmünde bolup geçýär. Onunjy aýat 1989-njy ýylda demirgazyk patyşasynyň gazanan ýeňşini görkezýär; bu ýeňiş Amerikanyň Birleşen Ştatlary bilen Watikanyň gizlin bileleşigi arkaly amala aşyryldy. Demirgazyk goşuny üçin bu ýeňiş wekili urşuň ilkinji söweşi boldy. Gadymy döwürde ýerine ýeten göni gyzgyn uruş ahyrky günlerde bir wekili urşyň nusgasydy; şonuň üçin on birinji we on ikinji aýatdaky ýeňiş, wekili uruşlaryň ikinji söweşinde günorta patyşasynyň ýeňşi bolar.

There are three battles in verses ten through fifteen, and they were all fulfilled in antiquity by literal hot wars, but they represent three battles in the proxy wars in the last days. The first battle was won by the secret alliance of the beast and false prophet, against the dragon in 1989. The second battle of the proxy wars will be won by the atheistic dragon power of the king of the south, against the alliance of the pope and his proxy army. The third battle of the proxy wars will be won by the proxy army of the king of the north, as represented in verses thirteen through fifteen.

On-on bäşinji aýatlarda üç söweş bar, we olaryň hemmesi gadym döwürde göni gyzgyn uruşlar arkaly ýerine ýetdi; emma olar ahyrky günlerdäki wekilçilik uruşlarynda üç söweşi aňladýar. Birinji söweş 1989-njy ýylda aždarha garşy ýyrtyjy haýwan bilen galp pygamberiň gizlin bileleşigi tarapyndan ýeňlip çykdy. Vekilçilik uruşlarynyň ikinji söweşi günortanyň patyşasynyň ateist aždarha güýji tarapyndan, papanyň we onuň wekil goşunynyň bileleşigine garşy ýeňiş bilen tamamlanar. Vekilçilik uruşlarynyň üçünji söweşi bolsa on üçünji bilen on bäşinji aýatlarda beýan edilişi ýaly, demirgazygyň patyşasynyň wekil goşuny tarapyndan ýeňlip çykyljakdyr.

Prophetically there are three hot world wars, three proxy wars, consisting of three battles, and the warfare of the three woes of Islam. There is also a Civil War and a Revolutionary war. The second battle of the proxy wars is now under way in the Ukraine, “The Borderline”, as represented by Raphia, which was the borderline between the king of the south and the king of the north, when verses eleven and twelve were first fulfilled in history.

Pygamberlik nukdaýnazaryndan üç sany gyzgyn dünýä urşy, üç sany wekâletçi uruş — olar hem üç söweşden ybaratdyr — hem-de Yslamyň üç jebiriniň urşy bardyr. Mundan başga-da, bir Raýatlyk urşy we bir Rewolýusion uruş hem bardyr. Wekâletçi uruşlaryň ikinji söweşi häzir Ukrainada — «Serhet çyzygynda» — dowam edýär; bu ýer, aýat on bir we on iki taryhda ilkinji gezek berjaý bolanda, günortanyň patyşasy bilen demirgazygyň patyşasynyň arasyndaky serhet çyzygy bolan Rafiýa arkaly şekillendirilendir.

At the very same time that the second battle of the proxy wars in the Ukraine is being carried out, the second of three attacks of Islam against the glorious land is also occurring. The first attack of the third woe arrived on September 11, 2001, and the sealing of the one hundred and forty-four thousand began. The sealing time ends at the soon coming Sunday law in the United States, when Islam of the third woe will once again strike the United States. The first and last strikes are the same, and they both mark a voice of the angel of Revelation eighteen, which is also the voice of the third angel, which is also the sounding of the seventh trumpet, which is also the third woe.

Ukrainadaky wekili uruşlaryň ikinji söweşi alnyp barylýan hut şol bir wagtda, Yslamyň şöhratly ýere garşy edýän üç hüjüminiň ikinjisi hem bolup geçýär. Üçünji hasranyň birinji hüjümi 2001-nji ýylyň 11-nji sentýabrynda geldi, we ýüz kyrk dört müň adamyň möhürlenişi başlandy. Möhürleniş döwri Amerikanyň Birleşen Ştatlarynda tizden güýje girjek ýekşenbe kanuny bilen tamamlanýar; şol wagtda üçünji hasranyň Yslamy Amerikanyň Birleşen Ştatlaryna ýene-de zarba urar. Birinji we soňky zarbalar birdir, we olaryň ikisi-de Ylham kitaby on sekizdäki perişdäniň sesini alamatlandyrýar; ol ses üçünji perişdäniň sesi hem bolup, ýedinji surnaýyň ýaňlanmagy hem bolup, üçünji hasra hem şoldur.

In the middle of those two attacks, which are two voices, which are the sound of the seventh trumpet, Islam of the third woe attacked, not the modern spiritual glorious land, but the ancient literal glorious land on October 7, 2023.

Şol iki hüjümiň arasynda, ýagny iki sesiň arasynda, ýedinji surnaýyň sesi bolan şol aralykda, üçünji bela degişli yslam döwrebap ruhy şöhratly ýurda däl-de, gadymy manydaky hakyky şöhratly ýurda 2023-nji ýylyň 7-nji oktýabrynda hüjüm etdi.

The warfare that then began, is now taking place in the exact area where the Battle of Raphia occurred as described in verses eleven and twelve. The Gaza strip is the borderline between the southern kingdom of Judah and Egypt. October 7, 2023, is a wheel within the other wheels that marks the rebellion, or thirteenth letter in the Hebrew alphabet that together with the first and the last letters creates the word “truth.”

Şonda başlanan söweş häzirki wagtda on birinji we on ikinji aýatlarda beýan edilişi ýaly Rafiýa söweşiniň bolup geçen takyk sebitinde bolup geçýär. Gaza zolagy günortadaky Ýahuda patyşalygy bilen Müsüriň arasyndaky serhet zolagydyr. 2023-nji ýylyň 7-nji oktýabry beýleki tigirleriň içindäki bir tigirdir; ol baş göterişi, ýa-da ýewreý elipbiýindäki on üçünji harpy alamatlandyrýar; şol harp ilkinji we soňky harplar bilen bilelikde “hakykat” diýen sözi emele getirýär.

The second attack against the glorious land by Islam of the third woe, took place on October 7, 2023, and it took place in the exact area that the ancient Battle of Raphia occurred in fulfillment of verses eleven and twelve. The second attack upon the glorious land, is through prophetic geographic symbolism, connected to the second battle of the proxy wars, as represented by the war in Ukraine.

Üçünji waýyň yslamy tarapyndan şöhratly ýurda garşy edilen ikinji hüjüm 2023-nji ýylyň 7-nji oktýabrynda bolup geçdi we ol aýatlaryň on birinji hem-de on ikinji aýatlarynyň ýerine ýetmeginde gadymy Rafa söweşiniň bolup geçen takyk sebitinde amala aşdy. Şöhratly ýurda garşy edilen bu ikinji hüjüm, pygamberlik geografiýa simwolizmi arkaly, Ukrainadaky uruş bilen şekillendirilen wekili uruşlaryň ikinji söweşi bilen baglanyşyklydyr.

Line upon line, the second battle of the proxy wars that is now under way in the Ukraine (The Borderland), includes the second note of the trumpet of the third woe (October 7, 2023), that is accomplished in the final period of the sealing of the one hundred and forty-four thousand. That sealing experience is illustrated by Daniel in chapter ten, when he sees the “marah” vision after the twenty-one day period of mourning, which is the three and a half days that the two prophets were dead in the street. The vision was interpreted as the explanation of “what was to befall God’s people in the last days.”

Setir-setirden ybarat bolan, häzir Ukrainada (Serhet Ýurdynda) dowam edýän wekil uruşlarynyň ikinji söweşi, ýüz kyrk dört müňüň möhürlenişiniň ahyrky döwründe amal edilýän üçünji hasratyň surnaýynyň ikinji notasyny (2023-nji ýylyň 7-nji oktýabryny) öz içine alýar. Şol möhürleniş tejribesi Danyýel tarapyndan onunjy bapda şekillendirilýär; ol ýerde ol ýigrimi bir günlük ýas döwründen soň “marah” görnüşini görýär, bu bolsa iki pygamberiň köçede öli ýatan üç ýarym günüdür. Görnüş “soňky günlerde Hudaýyň halkynyň başyna geljek zatlaryň” düşündirişi hökmünde beýan edildi.

The truth that is represented by the vision of the Hiddekel River, which is the sealing truth, is fulfilled in the prophetic history of verses eleven through fifteen. It is the history of verse forty that begins in 1989, and continues to verse forty-one and the soon coming Sunday law. It is the history of the sixth, richest president in verse two that is represented until the seventh kingdom of “Alexander the Great” as noted in verse three.

Möhürleýji hakykat bolan Hiddekel derýasynyň görnüşi arkaly görkezilen hakykat, on birinji aýatdan on bäşinji aýada çenli bolan pygamberlik taryhynda ýerine ýetýär. Bu, 1989-njy ýylda başlanýan we kyrkynjy aýatda beýan edilen, hem-de kyrk birinji aýada we ýakyn wagtda geljek Ýekşenbe kanunyna çenli dowam edýän taryhdyr. Bu, ikinji aýatda beýan edilen altynjy, iň baý prezidentiň taryhy bolup, üçünji aýatda bellenip geçilişi ýaly “Beýik Aleksandr”yň ýedinji patyşalygyna çenli şekillendirilýär.

The history which began at the commencement of the second battle of the proxy wars in 2014, that was followed by the richest president beginning his campaign in 2015, is the empty area of verse forty, from 1989 unto the Sunday law in verse forty-one, and it is also the empty area from the sixth, richest president in verse two, unto the seventh kingdom. It is the history that began with the first voice of Revelation chapter eighteen on September 11, 2001, and ends with the second voice at the hour of the great earthquake in chapter eleven of Revelation. That history is also the period of history identified by Ezekiel in chapter twelve, where every vision is fulfilled. That period of time is the sealing time of the one hundred and forty-four thousand. The sanctification of God’s people is accomplished through His word.

2014-nji ýylda wekili uruşlarynyň ikinji söweşiniň başlanmagy bilen başlanan, onuň yzysüre bolsa iň baý prezidentiň 2015-nji ýylda öz kampaniýasyna başlamagy bilen dowam eden taryh, kyrkynjy aýatyň 1989-njy ýyldan kyrk birinji aýatdaky ýekşenbe kanunyna çenli bolan boş aralygydyr; ol, şeýle hem, ikinji aýatdaky altynjy, iň baý prezidentden tä ýedinji patyşalyga çenli bolan boş aralykdyr. Bu, Ylhamyň on sekizinji babyndaky birinji ses bilen 2001-nji ýylyň 11-nji sentýabrynda başlanan we Ylhamyň on birinji babynda beýik ýer titremesiniň bolan sagadynda ikinji ses bilen tamamlanýan taryhdyr. Ol taryh, şeýle hem, Hezekiýeliň on ikinji babynda görkezilen, her bir görnüşiň ýerine ýetirilýän taryh döwrüdir. Şol döwür ýüz kyrk dört müňüň möhürleniş döwrüdir. Hudaýyň halkynyň mukaddes edilşi Onuň Sözi arkaly amala aşyrylýar.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Olary Öz hakykatyň arkaly mukaddes et: Seniň sözüň hakykatdyr. Ýahýa 17:17.

We will continue this study in the next article.

Bu barlagy indiki makalada dowam etdireris.

> “This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate. The city that was once full of people was no longer inhabited. The voice of mirth and the song of praise were no more heard within her walls. The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night. But the wonderful symbols presented before him beside the river Chebar revealed an overruling power mightier than that of earthly rulers. Above the proud and cruel monarchs of Assyria and Babylon the God of mercy and truth was enthroned.

> Bu görnüş Hezekiele onuň aňy garaňky howsalalar bilen doly bolan bir wagtda berildi. Ol atalarynyň ýurdunyň harap halda ýatandygyny gördi. Bir wagtlar adamdan doly bolan şäher indi mesgen tutulmaýardy. Onuň diwarlarynyň içinde şatlyk sesi we hamdy-sena aýdymy indi eşidilmeýärdi. Pygamberiň özi-de geň bir ýurtda nätanyşdy; ol ýerde çäksiz şöhratparazlyk bilen wagşy zalymlyk iň ýokary höküm sürýärdi. Adam zalymlygy we zulumy hakda onuň gören-eşidenleri onuň janyny ynjydýardy, ol bolsa gije-gündiz ajy gözýaş döküp aglaýardy. Emma Kebar derýasynyň boýunda onuň öňünde görkezilen ajaýyp nyşanlar oňa ýer ýüzüniň hökümdarlaryndan has gudratly bolan höküm sürüji güýji äşgär etdi. Assiriýanyň we Babiliň buýsançly hem zalym patyşalarynyň üstünde rehim-şepagat we hakykat Hudaýy tagtda otyrdy.

> “The wheellike complications that appeared to the prophet to be involved in such confusion were under the guidance of an infinite hand. The Spirit of God, revealed to him as moving and directing these wheels, brought harmony out of confusion; so the whole world was under His control. Myriads of glorified beings were ready at His word to overrule the power and policy of evil men, and bring good to His faithful ones.

> Pygambere şonuň ýaly bulaşyklygyň içine gatylan ýaly bolup görünen teker-meňzeş çylşyrymlylyklar çäksiz eliň ýolbaşçylygy astyndady. Oňa bu tekerleri herekete getirýän we olara ýol görkezýän hökmünde aýan edilen Hudaýyň Ruhy bulaşyklygyň içinden sazlaşygy ýüze çykardy; şeýlelikde bütin dünýä Onuň gözegçiliginiň astyndady. Şanlanan jandarlaryň sansyz-sajaksyz toplumy Onuň sözi bilen ýaman adamlaryň güýjüni we syýasatyny saklap, Onuň sadyk bendelerine ýagşylyk getirmäge taýýar durýardy.

> “In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.

> Şonuň ýaly-da, Hudaý geljek asyrlarda ýygnagyň taryhyny söýgüli Ýohanna açjak bolanda, oňa Halasgäriniň Öz halkyna bolan gyzyklanmasy we aladasy barada ynandyrma berip, oňa “Ynsan Ogluna meňzeş Birini” görkezdi; Ol ýedi ýygnagy aňladýan şemdänleriň arasynda gezip ýördi. Ýohanna ýygnagyň ýer ýüzüniň güýçleri bilen alyp barjak soňky beýik göreşleri görkezilen mahaly, oňa wepaly adamlaryň ahyrky ýeňşini we halas bolşuny-da görmäge rugsat berildi. Ol ýygnagyň haýwan we onuň şekili bilen ölüm howpy astynda alnyp barylýan ölümli çaknyşyga salnandygyny gördi; şol haýwana sežde etmek ölüm jezasy bilen mejbur edilýärdi. Emma ol söweşiň tüssesiniň we galmagalynyň aňyrsyna nazar aýlap, Sion dagynda Guzynyň ýanynda duran bir topary gördi; olaryň maňlaýlarynda haýwanyň nyşanynyň deregine “Atasynyň ady ýazylan”dy. Şeýle hem ol “haýwanyň, onuň şekiliniň, onuň nyşanynyň we adynyň sanynyň üstünden ýeňiş gazananlaryň Hudaýyň arfalaryny tutup, aýna deňziniň üstünde durandyklaryny” we Musanyň hem-de Guzynyň aýdymyny aýdýandyklaryny gördi.

> “These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.

> “Bu sapaklar biziň peýdamyz üçindir. Biz imanymyzy Hudaýa daýamaly, çünki biziň öňümizde adamlaryň janlaryny synagdan geçirjek bir döwür bar. Mesih Zeýtun dagynda Öz ikinji gelişiniň öňünden boljak gorkunç hökümleri ýatlap aýtdy: ‘Siz uruşlar we uruş myş-myşlary hakda eşidersiňiz.’ ‘Millet millete garşy, patyşalyk patyşalyga garşy galar; dürli ýerlerde açlyklar, ýokanç keseller we ýer titremeleri bolar. Bularyň hemmesi muşakgatlaryň başlangyjydyr.’ Bu pygamberlikler Iýerusalimiň ýykylmagynda bölekleýin berjaý bolan hem bolsa, olaryň has göni ulanylyşy soňky günlere degişlidir.”

> “We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.

> “Biz beýik we dabaraly wakalaryň bosagasynda durus. Pygamberlik çalt ýerine ýetýär. Reb gapyda durandyr. Tizden biziň öňümizde ähli diri bolanlar üçin çuň gyzyklanma döredýän bir döwür açylar. Geçmişdäki jedeller täzeden janlandyrylar; täze jedeller ýüze çykar. Dünýämizde bolup geçmeli sahnalar heniz hatda düýşde-de görülmedi. Şeýtan adam serişdeleri arkaly işleýär. Konstitusiýany üýtgetmäge we ýekşenbe gününiň tutulmagyny mejbury edýän bir kanuny üpjün etmäge çalyşýanlar munuň netijesiniň nähili boljakdygyna juda az düşünýärler. Bir krizis edil üstümize gelip ýetdi.

> “But God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.” Testimonies, volume 5, 752, 753.

> “Ýöne Hudaýyň hyzmatkärleri bu beýik howp-hatarda özlerine bil baglamaly däldirler. Işaýa, Ezekiýel we Ýahýa berlen görnüşlerde biz asman bilen ýer ýüzünde bolup geçýän wakalaryň nähili ýakyndan baglydygyny we Hudaýyň Özüne wepaly bolanlar hakda nähili beýik alada edýändigini görýäris. Dünýä hökümdarsyz däldir. Geljek wakalaryň meýilnamasy Rebbiň elindedir. Asmanyň Beýikligi Öz ýygnagynyň aladalary bilen bir hatarda halklaryň ykbalyny hem Öz ygtyýarynda saklaýar.” Testimonies, 5-nji tom, 752, 753.

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