Article

# Panium - Number Twenty

Paniýum — Ýigriminji San

Daniel 11’s Sequence and the 2025 Warning

Danyýel 11-iň yzygiderliligi we 2025-nji ýylyň duýduryşy

Author

Jeff Pippenger

Published

March 2, 2026

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The pioneer application of the history which fulfilled verses ten through sixteen identified that Rome, who established the vision arrived in the year 200 BC, the same year as the battle of Panium, and I am suggesting that in 2025 Rome arrived and established the vision with the inauguration of Trump and Pope Leo. 2025 represents the only time a pope and President were inaugurated in the same year. The beast and its image was lifted up for all who are willing to see in 2025. Unlike the pioneers, I am applying the sequence of the verses, instead of the history that initially fulfilled the verses. I agree with the history, but am drawing upon a sequence within the verses as the framework for the history, as opposed to using the history to define the framework of the verses. I contend that the two approaches are both accurate.

Onunjy aýatlarynyň onunjysyndan on altynjysyna çenli ýerine ýetirilen taryhyň pionerler tarapyndan ulanylan görnüşi, görüşi berkarar eden Rimiň miladydan öňki 200-nji ýylda, ýagny Panium söweşiniň bolan şol bir ýylynda gelip ýetendigini kesgitledi; men bolsa 2025-nji ýylda Rimiň gelip, Trampyň we Papa Leonyň inaugurasiýasy arkaly görüşi berkarar edendigini öňe sürýärin. 2025-nji ýyl papanyň we Prezidentiň şol bir ýylyň içinde inaugurasiýa edilen ýeke-täk wagtyny aňladýar. Ýyrtyjy we onuň suraty 2025-nji ýylda görmäge taýýarlaryň hemmesi üçin beýgeldildi. Pionerlerden tapawutlylykda, men bu aýatlaryň başda ýerine ýetirilen taryhyny däl-de, aýatlaryň yzygiderliligini ulanýaryn. Men şol taryh bilen ylalaşýaryn, emma taryhyň çarçuwasy hökmünde aýatlaryň içindäki yzygiderlilige daýanýaryn; aýatlaryň çarçuwasyny kesgitlemek üçin taryhy ulanmakdan gaça durýaryn. Meniň tassyklamagyma görä, bu iki çemeleşme hem dogrudyr.

## The Revolution of the Maccabees

Makabeýleriň Rewolýusiýasy

I apply the line of the Maccabees in a similar fashion. The Maccabean revolt in 167 BC was well after the battle of Panium in 200 BC, and well before Pompey captured Jerusalem in 63 BC. The line which begins at verse sixteen with general Pompey’s conquering of Jerusalem in 63 BC, and continues through to Tiberias Caesar who reigned when Jesus was crucified. The cross and Tiberias is represented in verse twenty-two of chapter eleven.

Men Makkabeýalaryň neslini hem şuňa meňzeş görnüşde ulanýaryn. Miladydan öňki 167-nji ýylda bolan Makkabeýalar gozgalaňy miladydan öňki 200-nji ýylda bolan Panium söweşinden ep-esli soň, hem-de Pompeýiň miladydan öňki 63-nji ýylda Iýerusalimi basyp almagyndan ep-esli öň bolup geçdi. On altynjy aýatdan başlanýan nesil umumy serkerde Pompeýiň miladydan öňki 63-nji ýylda Iýerusalimi boýun egdirmeginden başlanýar we Isa haça çüýlenende höküm süren Tiberiý Sezara çenli dowam edýär. Haç we Tiberiý on birinji babyň ýigrimi ikinji aýatynda görkezilýär.

> 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 11:22.

> Onuň öňünde sil kimin goşunlar sweptilip äkidiler we döwler; hatda ähtiň şazadasy hem. Daniýel 11:22.

General Pompey conquering Jerusalem in 63 BC in verse sixteen, and then the cross in 31 AD in verse twenty-two, represents a line of prophecy that begins at a symbol of the Sunday law and ends with a symbol of the Sunday law. Verse twenty-three is a break in the passage, thus marking verse twenty-two as the end of the prophetic line that began in verse sixteen. Accompanied with the distinct ending of the line in verse twenty-two, is the fact that verse twenty-two is a symbol of the same waymark represented in verse sixteen, thus providing an alpha and omega witness that verses sixteen to twenty-two represents a distinct prophetic line.

On altynjy aýatda beýan edilen, miladydan öňki 63-nji ýylda general Pompeýiň Iýerusalimi basyp almagy, hem-de ýigrimi ikinji aýatda beýan edilen miladydan soňky 31-nji ýyldaky haç, Ýekşenbe güni baradaky kanunyň nyşanyndan başlanýan we Ýekşenbe güni baradaky kanunyň nyşany bilen tamamlanýan pygamberlik çyzygyny aňladýar. Ýigrimi üçünji aýat bu parçadaky üzülmedir; şonuň bilen, on altynjy aýatda başlanan pygamberlik çyzygynyň soňunyň ýigrimi ikinji aýatdygyny görkezýär. Ýigrimi ikinji aýatda bu çyzygyň aýdyň tamamlanmagy bilen birlikde, ýigrimi ikinji aýadyň on altynjy aýatda görkezilen şol bir ýolbelgisiniň nyşany bolmagy hem bardyr; şeýlelikde, on altydan ýigrimi ikä çenli aýatlaryň aýratyn bir pygamberlik çyzygyny aňladýandygyna alfa we omega şaýatlygyny berýär.

Add to this that verses fifteen and sixteen are marking the transition from the Seleucid kingdom to the Roman power, and you see a break in continuity from the Seleucids in verse fifteen unto the Romans in verse sixteen and the line of verse sixteen to twenty-two is clearly isolated as a singular prophetic line. Verse sixteen introduces the next power who will dominate Judea, thus marking a transition of prophetic history just as with verse twenty-three. The line begins and ends with a symbol of the Sunday law, and the line ends in the twenty-second verse of the eleventh chapter.

Munuň üstüne-de goşuň: on bäşinji we on altynjy aýatlar Selewkiler patyşalygyndan Rim häkimiýetine geçişi görkezýär; şeýdip, on bäşinji aýatda Selewkilerden başlap, on altynjy aýatda Rimlilere çenli dowamlylykda bir üzülme görünýär, hem-de on altynjy aýatdan ýigrimi ikinji aýada çenli uzalýan setir aýratyn bir pygamberlik setiri hökmünde aç-açan aýry durýar. On altynjy aýat, Ýahudany agalyk astyna aljak indiki güýji tanyşdyrýar; şeýlelikde, edil ýigrimi üçünji aýatdaky ýaly, pygamberlik taryhynda bir geçişi belleýär. Bu setir Ýekşenbe kanunynyň nyşany bilen başlanýar we şonuň ýaly nyşan bilen hem tamamlanýar, hem-de ol setir on birinji bapdaky ýigrimi ikinji aýatda soňlanýar.

## Smith—and Three Caesars

Smit—we Üç Sezar

The fact that verse sixteen represents the Sunday law, as does verse twenty-two—demands that the two verses be aligned upon each other. Uriah Smith comments on verse twenty-three, and explains why it represents a history that began further back in the history of the previous verses, as opposed to representing a history that follows immediately after the cross of verse twenty-two.

On altynjy aýatyň hem, ýigrimi ikinji aýatyň hem Ýekşenbe kanunyny aňladýandygy bu iki aýatyň biri-biriniň üstüne gabat getirilmegini talap edýär. Uriýa Smit ýigrimi üçünji aýat barada düşündiriş berýär we onuň näme üçin ýigrimi ikinji aýatyň haçyndan dessine soň gelýän bir taryhy däl-de, eýsem öňki aýatlaryň taryhynda has ir döwürden başlanýan bir taryhy aňladýandygyny düşündirýär.

> “‘VERSE 23. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people.’

> “‘23-NJI AÝAT. Onuň bilen baglanyşyk baglaşylandan soň, ol hile bilen iş görer; çünki ol ýokarlanar we az sanly halk bilen güýçlener.’”

> “The ‘him’ with whom the league here spoken of is made, must be the same power which has been the subject of the prophecy from the 14th verse; and that this is the Roman power is shown beyond controversy in the fulfilment of the prophecy in three individuals, as already noticed, who successively ruled over the Roman Empire; namely, Julius, Augustus, and Tiberius Caesar. The first, on returning to the fort of his own land in triumph, stumbled and fell, and was not found. Verse 19. The second was a raiser of taxes; and he reigned in the glory of the kingdom, and died neither in anger nor in battle, but peacefully in his own bed. Verse 20. The third was a dissembler, and one of the vilest of characters. He entered upon the kingdom peaceably, but both his reign and life were ended by violence. And in his reign the Prince of the covenant, Jesus of Nazareth, was put to death upon the cross. Verses 21. 22. Christ can never be broken or put to death again; hence in no other government, and at no other time, can we find a fulfilment of these events. Some attempt to apply these verses to Antiochus, and make one of the Jewish high priests the prince of the covenant, though they are never called such. This is the same kind of reasoning which endeavors to make the reign of Antiochus a fulfilment of the little horn of Daniel 8; and it is offered for the same purpose; namely, to break the great chain of evidence by which it is shown that the Advent doctrine is the doctrine of the Bible, and that Christ is now at the door. But the evidence cannot be overthrown; the chain cannot be broken.

> Bu ýerde aýdylýan ylalaşyk baglaşylan “ol”, 14-nji aýatdan bäri pygamberligiň mowzugy bolup gelen şol bir güýç bolmalydyr; munuň Rim güýjidigini bolsa, öň hem belläp geçilişi ýaly, pygamberligiň Rim imperiýasynyň üstünden yzly-yzyna höküm süren üç şahsda amala aşmagy jedelsiz görkezýär; ýagny, Ýuliý, Awgust we Tiberiý Sezar. Birinjisi öz ýurdunyň galasyna ýeňişli gaýdyp gelende büdredi, ýykyldy we tapylmady. 19-njy aýat. Ikinjisi salgyt ýygnadyjy boldy; ol patyşalygyň şöhratynda höküm sürdi we gaharda-da, söweşde-de däl, eýsem öz düşeginde parahat ýagdaýda aradan çykdy. 20-nji aýat. Üçünjisi bolsa bir hilegärdi we häsiýet taýdan iň nejisleriň biridi. Ol patyşalyga parahatçylyk bilen girdi, emma onuň hem hökümdarlygy, hem ömri zorluk bilen soňlandy. Onuň hökümdarlyk döwründe bolsa Ähtiň Şazadasy, nazaretli Isa, haça çüýlenip öldürüldi. 21-nji, 22-nji aýatlar. Mesih indi hiç haçan gaýtadan syndyrylyp ýa-da öldürilip bilinmez; şonuň üçin hem başga hiç bir hökümetde, başga hiç bir wagtda bu wakalaryň amala aşmagyny tapyp bilmeris. Käbirleri bu aýatlary Antioha degişli etmäge synanyşýarlar we ýehudy baş ruhanylarynyň birini ähtiň şazadasy edýärler, emma olar hiç haçan beýle atlandyrylan däldir. Bu, Antiohyň hökümdarlygyny hem Danyýel 8-däki kiçi şahyň amala aşmagy hökmünde görkezmäge çalyşýan şol bir görnüşli delillendirmedir; we bu şol bir maksat üçin öňe sürülýär; ýagny, Geljek hakyndaky taglymatyň Mukaddes Kitabyň taglymatydygyny we Mesihiň indi gapyda durandygyny görkezýän uly subutnamalar zynjyryny üzmek üçin. Emma subutnama ýykylmaz; zynjyr üzülmez.

> “Having taken us down through the secular events of the empire to the end of the seventy weeks, the prophet, in verse 23, takes us back to the time when the Romans became directly connected with the people of God by the Jewish league, BC 161: from which point we are then taken down in a direct line of events to the final triumph of the church, and the setting up of God’s everlasting kingdom. The Jews, being grievously oppressed by the Syrian kings, sent an embassy to Rome, to solicit the aid of the Romans, and to join themselves in ‘a league of amity and confederacy with them.’ 1 Mac.8; Prideaux, II, 234; Josephus’s Antiquities, book 12, chap.10, sec.6. The Romans listened to the request of the Jews, and granted them a decree, couched in these words:—

> “Pygamber imperiýanyň dünýewi wakalary arkaly bizi ýetmiş hepdäniň ahyryna çenli alyp barandan soň, 23-nji aýatda biziň yzymyzy miladydan öňki 161-nji ýylda, rimliler ýewreýler bilen baglaşylan şertnama arkaly Hudaýyň halky bilen gös-göni baglanyşykly bolan döwrüne getirýär: şol ýerden bolsa soňky netijede ýygnagyň ýeňşine we Hudaýyň ebedi patyşalygynyň dikeldilmegine çenli uzalýan wakalaryň göni hatary boýunça alnyp barylýarys. Ýewreýler siriýa patyşalary tarapyndan juda agyr süteme sezewar edilýändikleri sebäpli, rimlilerden kömek soramak we olar bilen ‘dostluk hem-de bileleşik şertnamasyna goşulmak’ üçin Rime ilçi iberdiler. 1 Mac.8; Prideaux, II, 234; Josephus’s Antiquities, book 12, chap.10, sec.6. Rimliler ýewreýleriň haýyşyny diňlediler we olara aşakdaky sözler bilen beýan edilen perman berdiler:—”

> “‘The decree of the senate concerning a league of assistance and friendship with the nation of the Jews. It shall not be lawful for any that are subject to the Romans, to make war with the nation of the Jews, nor to assist those that do so, either by sending them corn, or ships, or money; and if any attack be made upon the Jews, the Romans shall assist them as far as they are able; and again, if any attack be made upon the Romans, the Jews shall assist them. And if the Jews have a mind to add to, or to take from, this league of assistance, that shall be done with the common consent of the Romans. And whatever addition shall thus be made, it shall be of force.’ ‘This decree,’ says Josephus, ‘was written by Eupolemus, the son of John, and by Jason, the son of Eleazer, when Judas was high priest of the nation, and Simon, his brother, was general of the army. And this was the first league that the Romans made with the Jews, and was managed after this manner.’

> “‘Ýahudy halky bilen kömekleşmek we dostluk baradaky şertnama hakynda senatyň karary. Rimlilere tabyn bolanlaryň hiç birine Ýahudy halky bilen uruş etmek, ýa-da olara däne, gämiler ýa-da pul iberip, şeýle edýänlere ýardam bermek halal bolmaz; eger Ýahudylara garşy bir hüjüm edilse, Rimliler özleriniň güýji ýetýänçä olara kömek ederler; şonuň ýaly-da, eger Rimlilere garşy bir hüjüm edilse, Ýahudylar olara kömek ederler. Eger Ýahudylar bu kömekleşmek şertnamasyna bir zat goşmagy ýa-da ondan aýyrmagy isleseler, bu Rimlileriň umumy razylygy bilen ýerine ýetiriler. Şeýlelikde goşulan her bir goşundy hem güýjünde bolar.’ ‘Bu karar,’ diýip Ýosefus aýdýar, ‘Ýahýa ogly Ýewpolemus we Eleazer ogly Ýason tarapyndan, Ýahuda şol halkyň baş ruhanysy, onuň dogany Şimun bolsa goşunyň serkerdesi bolan wagtda ýazylýar. Ine, Rimlileriň Ýahudylar bilen baglaşan ilkinji şertnamasy şu bolup, ol şu tertipde amala aşyryldy.’”

> “At this time the Romans were a small people, and began to work deceitfully, or with cunning, as the word signifies. And from this point they rose by a steady and rapid ascent to the height of power which they afterward attained.” Uriah Smith, Daniel and the Revelation, 270, 271.

> “Şu döwürde rimliler kiçi bir halkdylar, we sözüň aňladşy ýaly, hile bilen, ýagny mekirlik bilen iş etmäge başladylar. Ine şu pursatdan başlap hem olar soňradan ýetjek bolan häkimiýet belentligine durnukly we çalt ösüş bilen göterildiler.” Uriah Smith, Daniel and the Revelation, 270, 271.

Not only does the cross of verse twenty-two end a line with a symbol that is also at the beginning of the line, but the next verse drops back into the history which preceded the cross, to roughly thirty years after Panium and roughly one hundred years before Rome conquered Jerusalem. The waymark of the league of the Jews that Smith here identifies as 161 BC, is identified by other pioneers as 158 BC. The point I am focusing on here is not so much the date, but that verses sixteen to twenty-two represents a line of prophetic history that the Sunday law is both the alpha and omega of the line. Then once the line of verse sixteen unto twenty-two is set forth, verse twenty-three repeats and enlarges upon the history within the line of verses sixteen to twenty-two. The prophetic line of history represented by verse twenty-three is the history of the Maccabees, and the history of the Maccabees is a perfect parallel to the history of the United States.

Ýigrimi ikinji aýatyň haçy diňe bir setiriň başynda hem bar bolan nyşan bilen setiri tamamlaýan däldir, eýsem indiki aýat hem haçdan öň gelen taryha, ýagny takmynan Paniumdan otuz ýyl soňra we Rim Ýerusalimi basyp almazyndan takmynan ýüz ýyl öňki döwre gaýdyp düşýär. Smitiň bu ýerde miladydan öň 161-nji ýyl diýip kesgitlän ýewreýleriň bileleşiginiň ýolbelgisi, beýleki pionerler tarapyndan miladydan öň 158-nji ýyl hökmünde görkezilýär. Bu ýerde meniň üns berýän nokadym senäniň özi däl, eýsem on altynjy aýatdan ýigrimi ikinji aýata çenli bolan aýatlaryň pygamberlik taryhynyň bir çyzygyny aňladýandygy we bu çyzykda Ýekşenbe kanunynyň hem alfasy, hem-de omegasy bolýandygydyr. Soňra, on altynjy aýatdan ýigrimi ikinji aýata çenli bolan çyzyk beýan edilenden soň, ýigrimi üçünji aýat on altynjy aýatdan ýigrimi ikinji aýata çenli bolan çyzygyň içindäki taryhy gaýtalap, ony giňeldýär. Ýigrimi üçünji aýat tarapyndan görkezilen pygamberlik taryhy çyzygy Makkabeýleriň taryhydyr, we Makkabeýleriň taryhy Amerikanyň Birleşen Ştatlarynyň taryhy bilen kämil bir meňzeşlikdir.

## Two Dynasties

Iki Nesilşalygy

The Maccabees represent a rebellion against the Seleucid kingdom that began during the reign of Antiochus Epiphanes. The rebellion was against the northern Seleucid kingdom and it resulted in a victory that led to one of two Judean dynasties in the period that ultimately led to the destruction of Jerusalem in 70 AD. The first dynasty was the Hasmonean and the second was the Herodian. The Herodian dynasty was the second Judean government after deliverance from the northern Seleucid kingdom. It was directly connected to the Roman system, whereas; the prior Hasmonean dynasty was essentially Jewish. The Hasmonean dynasty began in 141 BC and in 37 BC the Herodian dynasty began and lasted until 70 AD.

Makabeýler Antioh Epifanyň hökümdarlygy döwründe başlanan Selewkiler patyşalygyna garşy gozgalaňy aňladýar. Bu gozgalaň demirgazykdaky Selewkiler patyşalygyna garşy bolup, onuň netijesinde ýeňiş gazanyldy; şol ýeňiş ahyrsoňy miladydan soňky 70-nji ýylda Iýerusalimiň weýran edilmegine alyp baran döwürde Ýahuda degişli iki neberäniň biriniň döremegine getirdi. Birinji nebere Haşmonaýlar, ikinjisi bolsa Hirodlar neberesi boldy. Hirodlar neberesi demirgazykdaky Selewkiler patyşalygyndan halas bolnandan soň Ýahudadaky ikinji dolandyryş boldy. Ol Rim ulgamyna gös-göni baglydy, öňki Haşmonaýlar neberesi bolsa esasan ýewreý häsiýetli bolupdy. Haşmonaýlar neberesi miladydan öňki 141-nji ýylda başlady, miladydan öňki 37-nji ýylda bolsa Hirodlar neberesi başlap, miladydan soňky 70-nji ýyla çenli dowam etdi.

The dynasties represent the government of Judea, the ancient and literal glorious land. The Maccabean revolt was from 167 to 160 BC. In 164 BC the Maccabees drove Antiochus Epiphanes out of Jerusalem and cleansed and rededicated the temple after Antiochus had desecrated it, but it was not until 141 BC that the northern Seleucid power was fully vanquished and the Hasmonean dynasty began.

Dinastiýalar gadymy we göni manydaky şöhratly ýurt bolan Iudanyň hökümetini aňladýar. Makkabeý gozgalaňy b.e. öň 167-nji ýyldan 160-njy ýyla çenli dowam etdi. B.e. öň 164-nji ýylda Makkabeýler Antiýoh Epifany Ýerusalimden kowup çykardylar hem-de Antiýoh ony harlap goýandan soň ybadathanany arassalap, täzeden bagyş etdiler, ýöne diňe b.e. öň 141-nji ýylda demirgazykdaky Selewkiý häkimiýeti doly ýeňlip, Haşmonaý dinastiýasy başlandy.

The Herodian dynasty is a key to this line, for it was Herod the Great who called to execute the babies at the time of Jesus birth, and his son was ruling when Jesus died. Herod the Great was the father, and he was a king over Judea, but his son was only a tetrarch, meaning he was a ruler over a fourth of the kingdom, like a governor rather than a king. That is why he lacked the authority which required him to connect with Pilate to crucify Christ. Jesus’ birth was the prophetic “time of the end” in his line of prophecy, and His death represents the Sunday law. The first Herod represents 1989, and the last Herod is the Sunday law. Herod the father to Herod the son is the prophetic line of Christ.

Gerod nesli bu ugur üçin açar bolup durýar, çünki Isanyň doglan wagty bäbekleri öldürtmek üçin buýruk beren Gerod Ulydy, Isa ölende bolsa onuň ogly häkimiýet başyndady. Gerod Uly ata bolup, Ýahudýa üstünden patyşa hökmünde höküm sürýärdi, emma onuň ogly diňe tetrarhdy, ýagny patyşalygyň dörtden bir böleginiň üstünden höküm sürýän adamdy, patyşadan has köp häkim ýaly. Şonuň üçin hem onda Mesihi haça çüýlemek üçin Pilat bilen baglanyşmagy zerur eden ygtyýar ýetmeýärdi. Isanyň dogulyşy onuň pygamberlik setirinde pygamberlikdäki “ahyryň wagty” bolup durýar, Onuň ölümi bolsa ýekşenbe kanunyny aňladýar. Birinji Gerod 1989-njy ýyly aňladýar, soňky Gerod bolsa ýekşenbe kanunydyr. Ata Geroddan ogul Geroda çenli bolan aralyk Mesihiň pygamberlik setiridir.

The line of the Maccabees begins with a victorious rebellion against a northern king who had enforced his Greek customs, culture as well as the Greek religion upon the Jews. The beginning of the Hasmonean dynasty represented 1798. Why so, you might ask? If one dynasty begins at a prophetic “time of the end,” as it was with the Herodian dynasty at Christ’s birth, then the other dynasty would of prophetic necessity have the same beginning. The two dynasties both begin with a time of the end, when we apply Christ birth as the “time of the end,” but the foolish never see the unsealed light associated with the time of the end.

Makkabeýleriň nesil ugry, demirgazykdaky bir patyşanyň ýewreýleriň üstüne grek däp-dessurlaryny, medeniýetini, şeýle hem grek dinini zor bilen girizen döwrüne garşy gazanylan ýeňişli gozgalaň bilen başlanýar. Haşmonaýlar nesilşalygynyň başlangyjy 1798-nji ýyly aňladýardy. Näme üçin beýle, diýip sorap bilersiňiz? Eger bir nesilşalyk pygamberlikdäki “ahyryň wagtynda” başlanýan bolsa, edil Mesihe dünýä inen mahalynda Hirod nesilşalygynda bolşy ýaly, onda beýleki nesilşalygyň hem pygamberlik zerurlygy boýunça şol bir başlangyjy bolmalydyr. Bu iki nesilşalyk hem, Mesihiň dünýä inmegini “ahyryň wagty” hökmünde ulananymyzda, ahyryň wagty bilen başlanýar, ýöne akylsyzlar ahyryň wagty bilen bagly möhüri açylan nury hiç haçan görmeýärler.

> “In ours, as in Christ’s day, there may be a misreading or misinterpreting of the Scriptures. If the Jews had studied the Scriptures with earnest, prayerful hearts, their searching would have been rewarded with a true knowledge of the time, and not only the time, but also the manner of Christ’s appearing. They would not have ascribed the glorious second appearing of Christ to his first advent. They had the testimony of Daniel; they had the testimony of Isaiah and the other prophets; they had the teaching of Moses; and here was Christ in their very midst, and still they were searching the Scriptures for evidence in regard to his coming. And they were doing unto Christ the very things that had been prophesied they would do. They were so blinded they knew not what they were doing.

> Biziň döwrümizde-de, edil Mesihiň günlerindäkisi ýaly, Mukaddes Ýazgylaryň ýalňyş okalmasy ýa-da nädogry düşündirilmesi bolup biler. Eger ýehudiler Mukaddes Ýazgylary yhlasly, doga bilen doly ýürekler bilen öwrenen bolsadylar, olaryň gözlegi wagtyň hakykatdaky bilimi bilen sylaglanardy; diňe bir wagtyň däl, eýsem Mesihiň görünmeginiň usulynyň hem bilimi bilen. Olar Mesihiň şöhratly ikinji gezek gelşini Onuň ilkinji gelişi bilen baglanyşdyrmazdylar. Olar Danyýeliň şaýatlygyna eýediler; olar Işaýanyň we beýleki pygamberleriň şaýatlygyna eýediler; olar Musanyň taglymatyna eýediler; ine, Mesih olaryň hut öz aralaryndady, emma şonda-da olar Onuň gelişi barada delil gözläp Mukaddes Ýazgylary derňeýärdiler. Şeýle-de olar Mesihiň garşysyna, pygamberlikde özleriniň etjekdigi aýdylan zatlaryň hut özüni edýärdiler. Olar şeýle bir kör bolupdylar welin, näme edýändiklerini bilmeýärdiler.

> “And many are doing the same things today, in 1897, because they have not had experience in the testing messages 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.’ They know not the signs of Christ’s coming, or of the end of the world.” Paulson Collection, 423, 424.

> “1897-nji ýylda hem şu günleriň özünde köpler şol bir zatlary edýärler, çünki olar birinji, ikinji we üçünji perişdeleriň habarlarynda jemlenen synag habarlarynda tejribe edinmändirler. Şeýle adamlar bar: olar bu habarlaryň entek geljekdedigini subut etmek üçin Mukaddes Ýazgylary derňeýärler. Olar habarlaryň hakykatdygyny ýygnap alýarlar, emma olara pygamberlik taryhyndaky degişli ornuny bermekde şowsuzlyga uçraýarlar. Şonuň üçin-de beýle adamlar habarlaryň ýerleşdirilişi babatda halky azaşdyrmak howpy astyndadyrlar. Olar soňky döwrüň wagtyny, ýa-da habarlary haçan ýerleşdirmelidigini görmeýärler we düşünmeýärler. Hudaýyň güni duýdansyz ädimler bilen gelýär; emma akyldar we beýik hasap edilýän adamlar ‘Ýokary Bilim’ barada boş samrama bilen meşgullanýarlar. Olar Mesihiň gelşiniň alamatlaryny-da, dünýäniň ahyryny-da bilmeýärler.” Paulson Collection, 423, 424.

Identifying Christ’s birth as the “time of the end,” and therefore as the key of bringing the line of the Maccabees into the present truth context of the latter days, is making Christ the very center of the passage, which is also evidence the application is valid.

Mesihiň dogluşyny «ahyry-zamanyň wagty» hökmünde kesgitlemek, şonuň üçin hem Makkabeýleriň nesil şejeresini ahyrky günleriň häzirki hakykaty baradaky mazmuna getirmegiň açary hökmünde görmek, Mesihi şol parçanyň hut merkezine goýýar; bu hem şol ulanylyşyň dogrudygyny görkezýän subutnamadyr.

The line of the Maccabees illustrates the spiritual glorious land, and the illustration begins in a period where the citizens of the glorious land break away from the king of the north’s political and religious domination. The Maccabean revolt that led to the Hasmonean dynasty represents 1776, and the revolt against the king of the north that was accomplished by the Maccabees represented the Revolutionary War. The twenty-two years of 1776 unto 1798 represents the Maccabean rebellion that led to the Hasmonean dynasty at the time of the end in 1798, which continued until the Herodian dynasty began at the time of the end in 1989. The Herodian dynasty continued until the destruction of Jerusalem in 70 AD.

Makabeýleriň nesli ruhy şöhratly ýurdy şekillendirýär, we bu şekillendiriş şöhratly ýurduň raýatlarynyň demirgazygyň patyşasynyň syýasy hem-de dini agalygyndan aýrylyp çykýan döwründe başlanýar. Haşmonaýlar nesline alyp baran Makabeýler gozgalaňy 1776-njy ýyly aňladýar, hem-de Makabeýler tarapyndan amala aşyrylan demirgazygyň patyşasyna garşy gozgalaň Rewolýusiýa urşuny aňladýardy. 1776-njy ýyldan 1798-nji ýyla çenli bolan ýigrimi iki ýyl, soňunyň wagtynda 1798-de Haşmonaýlar nesline alyp baran Makabeýler gozgalaňyny aňladýar; bu bolsa soňunyň wagtynda 1989-da Hirodlar nesli başlanýança dowam etdi. Hirodlar nesli milady 70-nji ýylda Iýerusalimiň weýran edilmegine çenli dowam etdi.

What is important to recognize in this line of history is twofold; it is an illustration of the ancient glorious land that typifies the modern glorious land, and it begins within a line of history that starts with verse sixteen, where Rome conquers the glorious land for the first time, thus identifying the primary theme of the line. The line of verse sixteen unto verse twenty-two represents the glorious land, and its context is the soon-coming Sunday law. The line also represents the two classes of worshippers that influence both dynastic governments. The Sadducees were less in numbers but generally controlled the Jewish religious and political systems in both dynastic periods. The religious system was managed by a priesthood, and that priesthood was also influenced by both Sadducees and Pharisees. The Hasmonean and Herodian governments were both influenced by the Pharisees and Sadducees, and the two dynasties represent the government of the United States from 1798 unto the Sunday law.

Bu taryh çyzygynda tanalmagy möhüm bolan zat iki taraplydyr: ol häzirki şöhratly ýeriň nusgasy bolan gadymy şöhratly ýeriň bir mysalydyr, hem-de on altynjy aýat bilen başlanýan bir taryh çyzygynyň içinde başlaýar; şol ýerde Rim ilkinji gezek şöhratly ýeri basyp alýar, şeýlelikde bu çyzygyň esasy mowzugyny kesgitleýär. On altynjy aýatdan ýigrimi ikinji aýata çenli bolan çyzyk şöhratly ýeri aňladýar, onuň mazmuny bolsa tizden geljek ýekşenbe kanunydyr. Şeýle hem bu çyzyk iki neberelik dolandyryş hökümetiniň ikisine-de täsir edýän ybadat edýänleriň iki toparyny görkezýär. Saddukeyler san taýdan azrakdylar, emma umuman alanyňda, iki neberelik döwürde-de ýewreýleriň dini we syýasy ulgamlaryna gözegçilik edýärdiler. Dini ulgam ruhanylyk tarapyndan dolandyrylýardy, şol ruhanylyk hem Saddukeyleriň, hem-de Pariseýleriň täsiri astyndady. Haşmonaý we Hirod nebereleriniň hökümetleriniň ikisi-de Pariseýleriň we Saddukeyleriň täsiri astyndady, we bu iki neberelik 1798-nji ýyldan ýekşenbe kanunyna çenli Amerikanyň Birleşen Ştatlarynyň hökümetini aňladýar.

The Pharisees and Sadducees represent two parties of political persuasions that are distinguished by their stand upon the issue of slavery. The Democrats are pro-slavery and the Republicans are anti-slavery; and together they interact with the political apparatus of the constitutional government of the United States. That government is the earth beast of Revelation thirteen, and the external history of the earth beast is represented by its republican horn. The internal history is represented by the protestant horn. The horns are separated on the beast, for the beast is the Constitution that separates the state horn from the church horn, but they move through history together. The republican horn has two influences either for or against slavery. The protestant horn has two influences either for the seventh-day Sabbath or the first day of the sun.

Fariseýler bilen saddukeýler gulçulyk meselesindäki tutýan orny boýunça tapawutlanýan syýasy garaýyşlaryň iki toparyny aňladýar. Demokratlar gulçulygy goldaýar, respublikanlar bolsa gulçulyga garşy; we olar bilelikde Amerikanyň Birleşen Ştatlarynyň konstitusion hökümetiniň syýasy mehanizmi bilen özara gatnaşyga girýärler. Şol hökümet Ylhamyň on üçünji babyndaky ýer haýwanydyr, we ýer haýwanynyň daşky taryhy onuň respublikan şahy bilen görkezilýär. Içki taryh bolsa protestant şahy bilen görkezilýär. Şahlar haýwanyň üstünde biri-birinden aýrydyr, çünki haýwan döwletiň şahy bilen ybadathananyň şahyny aýyrýan Konstitusiýadyr, emma olar taryhyň dowamynda bilelikde hereket edýärler. Respublikan şahy gulçulygy ýa goldamak, ýa-da oňa garşy durmak babatda iki täsire eýedir. Protestant şahy bolsa ýedinji günüň Sabaty ýa-da günüň birinji güni babatda iki täsire eýedir.

Roughly thirty years after the battle of Panium the Maccabees mark the history of the United States as the sixth kingdom of Bible prophecy. Then roughly a century later, verse sixteen is fulfilled when Jerusalem is conquered, typifying the cross. Judea is the second of the three obstacles Rome subdues as it takes control of the world. General Pompey conquered Syria in 65 BC, and then Judah in 63 BC. Augustus Caesar would conquer the third obstacle at the battle of Actium in 31 BC. This history is represented in the line of verse sixteen to twenty-two.

Panium söweşinden takmynan otuz ýyl soň, Makkabeýler Mukaddes Kitap pygamberliginiň altynjy patyşalygy hökmünde Amerikanyň Birleşen Ştatlarynyň taryhyny alamatlandyrýarlar. Soňra takmynan bir asyr geçenden soň, on altynjy aýat Yerusalimiň basylyp alynmagy bilen berjaý bolýar; bu haçyň nyşanydyr. Ýahuda Rim dünýäni öz ygtyýaryna geçirende boýun egdirýän üç päsgelçiligiň ikinjisidir. General Pompeý Siriýany b.e.ö. 65-nji ýylda, soňra bolsa Ýahudany b.e.ö. 63-nji ýylda basyp aldy. Awgust Sezar üçünji päsgelçiligi b.e.ö. 31-nji ýylda Aktium söweşinde basyp alar. Bu taryh on altynjy aýatdan ýigrimi ikinji aýada çenli bolan hatarda beýan edilýär.

By the time of the cross the Maccabean history has been running for almost two hundred years. Uriah Smith identifies that the history represented by the league with the Jews in verse twenty-three is to be aligned to a starting point in history that occurred almost two hundred years before the history of the cross in verse twenty-two. The history of the cross in verse twenty-two must be aligned with verse sixteen, for verse sixteen is also the Sunday law. This means the line of the Maccabees, which is the history of the glorious land of Judah, begins well before verse sixteen’s Sunday law.

Haç döwrüne çenli Makkabeýleriň taryhy tas iki ýüz ýyl bäri dowam edip gelýär. Uriýa Smit ýigrimi üçünji aýatda ýewreýler bilen baglaşylan şertnama arkaly görkezilen taryhyň, ýigrimi ikinji aýatda beýan edilen haç taryhyndan tas iki ýüz ýyl öň bolup geçen taryhy başlangyç nokady bilen laýyklaşdyrylmalydygyny kesgitleýär. Ýigrimi ikinji aýatda beýan edilen haç taryhy on altynjy aýat bilen laýyklaşdyrylmalydyr, çünki on altynjy aýat hem Ýekşenbe kanunydyr. Bu, Ýahudanyň şöhratly ýurdunyň taryhy bolan Makkabeýler çyzygynyň, on altynjy aýatyň Ýekşenbe kanunyndan ep-esli öň başlanýandygyny aňladýar.

When we understand that the Millerite history illustrates the history of the one hundred and forty-four thousand, we can align the time of the end for the Millerites in 1798, with the time of the end for the one hundred and forty-four thousand in 1989. When we do this, we are overlaying the history of the first and second angels, with the history of the third angel. 1798 and 1989 are the alpha and omega waymark of the history of verse forty of Daniel eleven.

Milleritleriň taryhynyň ýüz kyrk dört müňüň taryhyny şekillendirýändigine düşünýän bolsak, Milleritler üçin ahyrzamanyň wagty bolan 1798-nji ýyly, ýüz kyrk dört müň üçin ahyrzamanyň wagty bolan 1989-njy ýyl bilen gabatlaşdyryp bileris. Şeýle edenimizde, biz birinji we ikinji perişdeleriň taryhyny üçünji perişdäniň taryhy bilen üst-üste goýýarys. 1798 we 1989 Danieliň on birinji babyndaky kyrkynjy aýadyň taryhynyň alfa we omega ýolbelgileridir.

Verse forty begins at the “time of the end,” which is easily proved to be 1798; and when correctly understood, the collapse of the Soviet Union in 1989, fulfilled verse forty, and that fulfillment was also “the time of the end.” Two “time of the ends,” in one verse, that is in the same chapter as the line of the Maccabees. The Maccabean revolt that led to the Hasmonean dynasty represents the twenty-two years from 1776 unto 1798. In 1798 the Hasmonean dynasty began and the Herodian dynasty began in 1989.

Kyrkynjy aýat “ahyryň wagtynda” başlanýar; munuň 1798-nji ýyl bolandygy aňsatlyk bilen subut edilýär; dogry düşünilende bolsa, 1989-njy ýylda Sowet Soýuzynyň çökmegi kyrkynjy aýaty ýerine ýetirdi, we şol ýerine ýetme hem “ahyryň wagty” boldy. Makkabeyleriň çyzygysy bilen bir bapda ýerleşýän bir aýatda iki “ahyryň wagty”. Hasmoneýler nesline getiren Makkabey gozgalaňy 1776-njy ýyldan 1798-nji ýyla çenli bolan ýigrimi iki ýyly aňladýar. 1798-nji ýylda Hasmoneýler nesli başlady, 1989-njy ýylda bolsa Hirodlar nesli başlady.

Verse ten of Daniel eleven identifies 1989, and verse sixteen is the Sunday law. The line of history within those verses represent three battles, and a demise of a southern king and the entrance of Rome into prophetic history. It also contains the line of two dynasties that typify the change that occurs when the earth beast of Revelation thirteen who “had two horns like a lamb, and” “spake as a dragon.” Sequentially the first Jewish dynasty is the lamb and the second Roman dynasty is the dragon. The first dynasty was Jewish, the second was Roman. Whether Jewish or Roman the earth beast had two horns.

Danyýl on birinji babyň onunjy aýaty 1989-njy ýyly görkezýär, on altynjy aýat bolsa ýekşenbe kanunydyr. Şol aýatlaryň içindäki taryh ugry üç söweşi, günorta patyşasynyň heläkçiligini we Rimiň pygamberlik taryhyna girmegini aňladýar. Şeýle hem ol, Ylham on üçünji bapdaky “guza meňzeş iki şahasy bar bolan” we “aagondarha ýaly geplän” ýer haýwanynda bolup geçýän üýtgeşmäni nusgalaýan iki dinastiýanyň ugruny öz içine alýar. Yzygiderli görnüşde birinji ýewreý dinastiýasy guzy, ikinji rim dinastiýasy bolsa aagondarhadyr. Birinji dinastiýa ýewreýdi, ikinjisi rimlidi. Ýewreý bolsun ýa-da rimli bolsun, ýer haýwanynyň iki şahasy bardy.

The Jewish dynasty represents the Protestant horn and the Roman dynasty represents the Republican horn. Both horns also possess a prophetic division of two. The Sadducees and Pharisees provide the framework of the pro-slavery Democrats as opposed to the anti-slavery Republicans; while also representing a twofold division of foolish virgins in contrast with the wise virgins. The Pharisees as foolish virgins are purged at the first disappointment and the Sadducees are purged at the second temple cleansing. The Pharisees, like unto the church of Sardis professed to have a name of life, but were dead, and are purged first, then the Sadducees who denied the power of God, denied the power and message of the Midnight Cry. The Sadducees are the covenant people who are being passed by, the Sadducees are those who are satisfied with the feelings of good emotions.

Ýewreý nesilşalygy Protestant şahyny, Rim nesilşalygy bolsa Respublikan şahyny aňladýar. Her iki şahyň hem pygamberlik taýdan iki bölege bölünişi bardyr. Saddukeýler bilen Fariseýler gulçulygy goldaýan Demokratlara garşysyna gulçulyga garşy Respublikanlaryň çarçuwasyny berýär; şol bir wagtyň özünde hem akylly gyzlara garşylykda paýhassyz gyzlaryň iki esse bölünişini görkezýärler. Paýhassyz gyzlar hökmünde Fariseýler ilkinji lapykeçlikde arassalanýar, Saddukeýler bolsa ybadathananyň ikinji arassalanyşynda arassalanýar. Fariseýler, Sardis ybadathanasyna meňzeş bolup, dirilik adyna eýe bolandyklaryny ykrar etdiler, emma ölüdiler, şonuň üçin ilki olar arassalanýar; soňra bolsa Hudaýyň güýjüni inkär eden, Ýarygije Çagyryşynyň güýjüni we habaryny inkär eden Saddukeýler arassalanýar. Saddukeýler geçilip gidilýän äht halkydyr; Saddukeýler gowy duýgularyň täsirine kanagat edýänlerdir.

> “The coming of Christ, as announced by the first angel’s message, was understood to be represented by the coming of the bridegroom. The widespread reformation under the proclamation of His soon coming, answered to the going forth of the virgins. In this parable, as in that of Matthew 24, two classes are represented. All had taken their lamps, the Bible, and by its light had gone forth to meet the Bridegroom. But while ‘they that were foolish took their lamps, and took no oil with them,’ ‘the wise took oil in their vessels with their lamps.’ The latter class had received the grace of God, the regenerating, enlightening power of the Holy Spirit, which renders His word a lamp to the feet and a light to the path. In the fear of God they had studied the Scriptures to learn the truth, and had earnestly sought for purity of heart and life. These had a personal experience, a faith in God and in His word, which could not be overthrown by disappointment and delay. Others ‘took their lamps, and took no oil with them.’ They had moved from impulse. Their fears had been excited by the solemn message, but they had depended upon the faith of their brethren, satisfied with the flickering light of good emotions, without a thorough understanding of the truth or a genuine work of grace in the heart. These had gone forth to meet the Lord, full of hope in the prospect of immediate reward; but they were not prepared for delay and disappointment. When trials came, their faith failed, and their lights burned dim.” The Great Controversy, 393.

> Mesihiň gelişi, birinji perişdäniň habarynda yglan edilişi ýaly, öýlenjek ýigidiň gelşi bilen şekillendirilendigine düşünildi. Onuň ýakyn wagtda geljekdigi hakyndaky yglanyň astynda ýüze çykan giň gerimli özgertme, gyzlaryň garşy çykyp gitmegine laýyk geldi. Bu tymsalda, edil Matta 24-däkisi ýaly, iki topar görkezilýär. Hemmesi öz çyralaryny, ýagny Mukaddes Kitaby alypdylar we onuň ýagtylygy bilen Öýlenjek ýigidi garşy almaga çykypdylar. Emma “akylsyzlar çyralaryny alyp, özleri bilen ýag almadylar”, “akyllylar bolsa çyralary bilen birlikde gaplarynda ýag aldylar.” Soňky topar Hudaýyň merhemetini, Mukaddes Ruhuň täzeden döreduji, nurlandyryjy güýjüni kabul edipdi; hut şol güýç Onuň sözüni aýaklar üçin çyra we ýol üçin nur edýär. Olar Hudaý gorkusynda hakykaty öwrenmek üçin Ýazgylary derňeýärdiler we ýüregiň hem durmuşyň päkligi üçin yhlas bilen gözleýärdiler. Olar şahsy tejribä, Hudaýa we Onuň sözüne bolan, lapykeçlik we gijä galmak tarapyndan ýykylyp bilinmejek imana eýediler. Beýlekiler “çyralaryny alyp, özleri bilen ýag almadylar.” Olar hyjuwdan herekete gelipdiler. Olaryň gorkulary şol dabaraly habar bilen oýandyrylypdy, ýöne olar doganlarynyň imanyna daýanypdylar, hakykata düýpli düşünmän we ýürekde merhemetiň hakyky işine eýe bolman, gowy duýgularyň ýalpyldap duran ýagtylygy bilen kanagatlanypdylar. Olar ýakyn wagtda baýrak aljakdyklaryna umyt bilen doly ýagdaýda Rebbe garşy çykyp gitdiler; emma gijä galmaga we lapykeçlige taýyn däldiler. Synaglar gelende, olaryň imany gowşady, çyralarynyň ýagtylygy bolsa solgunlaşdy.” Beýik Göreş, 393.

Whether political or religious both classes unite against the wise at the crisis at midnight. This being said, we began the article by raising the point that I am applying verse fourteen based upon its placement in the flow of the verses, in contradiction with the historical sequence represented by the verses. I employ that logic in agreement with the placement of verse twenty-three. The placement of a waymark is to correspond to its historical fulfillment. The league that the Jews made with Rome during the Maccabean time period defined where the verse would be applied. The “robbers” of verse fourteen, who establish the vision did so in 200 BC, the very year of the battle of Panium, but the battle and the robbers are two different symbols.

Syýasy bolsun ýa-da dini, iki topar hem gijäniň ýarysyndaky krizisde paýhaslylara garşy birleşýär. Muny aýdyp, makalany şeýle bir meseläni gozgamaga başladyk: men on dördünji aýaty aýatlaryň akyşyndaky ornuna esaslanyp ulanýaryn, aýatlaryň görkezýän taryhy yzygiderliligine ters gelýändigine garamazdan. Men bu mantygy ýigrimi üçünji aýatyň ornuna hem laýyklykda ulanýaryn. Bir ýolbellgisiniň ýerleşdirilişi onuň taryhy berjaý boluşyna laýyk gelmelidir. Ýahudylaryň Makkabeýler döwründe Rim bilen baglaşan ylalaşygy şol aýatyň nirede ulanylmalydygyny kesgitledi. Görnüşi berkarar edýän on dördünji aýatyň “garakçylary” muny b.e. öň 200-nji ýylda, hut Panium söweşiniň bolan ýylynda etdiler, emma söweş bilen garakçylar iki dürli nyşandyr.

The “robbers” become part of the narrative, not to establish a direct connection with the date of the battle of Panium, but to identify the relation they made with the weakened five-year-old ruler of Egypt that was about to be defeated by Antiochus. They did not want a disruption of the importation of Egyptian wheat to the Roman Empire. The prophetic relation of Rome with the vulnerable five-year-old Egyptian king is the subject of the verse. That intercession is identifying the aftermath of the fallout that follows Putin’s attempt to include the subjection of the Ukrainian church to the Russian church as it had formerly been, before 1989. That attempt starts the progressive demise of his southern kingdom, and when Putin dies as did Ptolemy, or is somehow exiled as was Uzziah and Napoleon, he is prophetically removed and his kingdom is then being handled by a series of less competent leaders. Then, in the time of the five-year old king, papal Rome intercedes to protect its interests, which is the Ukrainian church.

“Talaňçylar” Panium söweşiniň senesi bilen göni baglanyşygy bellemek üçin däl-de, eýsem Antýoh tarapyndan ýeňlişe uçramak ätimallygy bolan, gowşak bäş ýaşly Müsür hökümdary bilen olaryň döreden gatnaşyklaryny kesgitlemek üçin beýanyň bir bölegine öwrülýärler. Olar Müsür bugdaýynyň Rim imperiýasyna getirilmeginiň bozulmagyny islemediler. Aýetiň temasy Rimiň goragsyz bäş ýaşly Müsür patyşasy bilen pygamberlik baglanyşygydyr. Şol araçyllyk Putiniň, 1989-njy ýyla çenli öň bolşy ýaly, Ukrain ybadathanasyny Rus ybadathanasyna tabyn etmegi hem öz içine alýan synanyşygynyň yzýanyndaky çöküşiň netijelerini görkezýär. Şol synanyşyk onuň günorta şalygynyň kem-kemden dargamagynyň başlangyjyny edýär, we Putin Ptolemeý ýaly ölende, ýa-da Uzziýa we Napoleon ýaly haýsydyr bir usul bilen sürgün edilende, ol pygamberlik taýdan aýrylýar we şondan soň onuň şalygy has ukypsyz ýolbaşçylaryň bir topary tarapyndan dolandyrylýar. Soňra bolsa, bäş ýaşly patyşanyň döwründe, papalyk Rimi öz bähbitlerini, ýagny Ukrain ybadathanasyny goramak üçin araçyllyk edýär.

The papacy is not picking sides between Russian or Ukrainian orthodoxy; she is playing every side to bring all the religious bodies under her authority as represented in Isaiah four.

Papalyk Russiýanyň ýa-da Ukrainanyň prawoslawlygy arasynda bir tarapy saýlamaýar; ol Işaýa dördünji bapda şekillendirilişi ýaly ähli dini bedenleri öz ygtyýarlygynyň astyna getirmek üçin ähli taraplary oýnaýar.

> And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem. Isaiah 4:1–3.

> Şol günde ýedi aýal bir adama ýapyşyp: «Biz öz çöregimizi iýeris, öz geýimimizi geýeris; diňe seniň adyň bilen atlandyrylaýyn, ýüzümizden biabraýçylygy aýyr» diýerler. Şol günde Rebbiň Şahasy görkli we şöhratly bolar, ýeriň miwesi bolsa Ysraýyldan aman galanlar üçin ajaýyp we göwnaçyk bolar. Şeýle bolar: Sionda galan we Iýerusalimde saklanyp galan adam mukaddes diýlip atlandyrylar, ýagny Iýerusalimde dirileriň arasynda ýazylanlaryň her biri. Işaýa 4:1–3.

The papacy takes control of all the religious bodies, represented as seven women, meaning all the churches. Those seven churches wish to be called catholic, which means universal, and they are clearly not God’s people, for they intend to wear their own apparel. The unification of all the religious bodies who wish to wear their own human garments does so in the time when those in “Jerusalem shall be called holy,” which is when the branch of the Lord transforms from a Laodicean to Philadelphian people, which is where the papacy becomes the head of all the religious bodies in the very time she will also be made the head of the political bodies.

Papalik ähli dini edaralaryň, ýedi aýal hökmünde şekillendirilenleriň, ýagny ähli ybadathanalaryň üstünden gözegçiligi ele alýar. Ol ýedi ybadathana katolik, ýagny ähliumumy diýip atlandyrylmak isleýär, we olaryň Hudaýyň halky däldigi açykdyr, çünki olar öz egin-eşiklerini geýmegi niýet edýärler. Özleriniň adamdan bolan egin-eşiklerini geýmegi isleýän ähli dini edaralaryň birleşmegi “Iýerusalimde mukaddes diýlip atlandyrylar” diýlen döwürde bolup geçýär; bu bolsa Rebbiň Şahasynyň Laodikiýaly halkdan Filadelfiýaly halka öwrülýän wagtydyr. Hut şol wagtda papalik ähli dini edaralaryň başy bolşy ýaly, syýasy edaralaryň hem başy ediler.

In 1989, the Ukrainian church was a symbol of the king of the north sweeping away the Soviet Union, and Putin will seek to restore the former relationship of submission, and receive leprosy on his forehead and begin a persecution against the religion that refused his demands. That persecution took place in Ptolemy’s own nation, in the city of Alexandria, so the churches within Russia that are influenced by Rome will become Putin’s target, and his ending. As Trump prepares for the battle of Panium his open relationship with the protector of the weakened Egyptian child king is identified in 2025. The Roman power that in 200 BC protected the Egyptian child-king, will not then protect the child-king. She will help to end the child king. Rome as Egypt’s protector in 200 BC, represents Rome as Egypt’s destroyer at the battle of Panium.

1989-njy ýylda ukrain ýygnagy demirgazygyň patyşasynyň Sowet Soýuzyny süpürip aýyrmagynyň nyşany boldy, we Putin öňki boýun egme gatnaşyklaryny dikeltmäge çalşar, maňlaýynda mergi alar we onuň talaplaryny ret eden dine garşy yzarlamaga başlar. Ol yzarlama Ptolemeýiň öz ýurdunda, Aleksandriýa şäherinde bolup geçdi, şonuň üçin Russiýanyň içinde Roma tarapyndan täsirlenen ybadathanalary Putin nyşana alar, we şol hem onuň soňy bolar. Tramp Panium söweşine taýýarlanýarka, onuň gowşan müsürli çaga patyşanyň goragçysy bilen açyk gatnaşygy 2025-nji ýylda görkezilýär. B.e. öň 200-nji ýylda müsürli çaga-patyşany goran rim güýji, şol wagtda çaga-patyşany goramaz. Ol çaga-patyşanyň soňuna ýetmegine kömek eder. B.e. öň 200-nji ýylda Müsüriň goragçysy hökmünde Roma, Panium söweşinde Müsüriň ýok edijisi hökmünde Romany aňladýar.

## Millerites

Millerçiler

The Millerites did not see three Roman powers, they only saw two, but their truth was truth, just the same. The prophetic logic of Antiochus as a symbol allows us to apply verse fourteen in a history that precedes verse fifteen, even if the history which initially fulfilled the verses placed both verse fourteen and fifteen in the year 200 BC. I am claiming verse sixteen is the soon-coming Sunday law and that verse fourteen was 2025, and verse fifteen is the yet future battle of Panium. Antiochus proves the three battles are one prophetic line for he is at all three battles, but he also proves the claim I am asserting that the latter-day application of the verses, when rightly divided with line upon line methodology.

Milleritler üç Rim güýjüni görmediler, olar diňe ikisini gördüler, emma olaryň hakykaty şonda-da hakykatdy. Antiohusyň nyşan hökmünde pygamberlik logikasy bize on dördünji aýaty on bäşinji aýatdan öň gelýän bir taryhda ulanmaga mümkinçilik berýär, hatda aýatlaryň ilki ýerine ýetirilmegine degişli taryh hem on dördünji, hem-de on bäşinji aýaty miladydan öňki 200-nji ýyla ýerleşdiren bolsa-da. Men on altynjy aýaty ýakyn wagtda geljek Ýekşenbe kanunydyr diýip öňe sürýärin, on dördünji aýat bolsa 2025-nji ýyl, on bäşinji aýat bolsa entek geljek Panium söweşidir. Antiohus üç söweşiň bir pygamberlik çyzygydygyny subut edýär, çünki ol üç söweşiň hemmesinde-de bar; emma ol meniň öňe sürýän talaby hem subut edýär, ýagny aýatlaryň ahyrzamandaky ulanylyşy, hat üstüne hat usulyýeti bilen dogry bölünende.

Antiochus was at all three battles and in the latter days he represents the papacies proxy power in 1989 (Reagan and the USA), 2014 (Zelenskyy and the Ukraine), and then at the battle of Panium it is the same proxy power as 1989, for Jesus always represents the end with the beginning. Ronald Reagan is dead and buried, so the historical witness of Antiochus is accurate to the Millerite understanding, but subject to the rules which govern a line upon line application. The last papal proxy power in the verses is Trump, even though historically Antiochus was at all three battles. In order to fulfill verse thirteen Trump had to lose the second election, for in verse thirteen he “returns,” stronger than ever, strong enough to take a bullet through the ear, which along with the right thumb and right big toe is what was to be anointed with blood, when the priests were anointed.

Antioh ähli üç söweşde hem bardy we ahyrzamanda ol 1989-njy ýylda (Reagan we ABŞ), 2014-nji ýylda (Zelenskyy we Ukraina) papalygyň wekili güýjüni aňladýar, soň bolsa Paniýum söweşinde ol 1989-njy ýyldaky şol bir wekili güýçdür, çünki Isa elmydama ahyry başlangyç bilen görkezýär. Ronald Reagan ölüp jaýlandy, şonuň üçin Antiohyň taryhy şaýatlygy Millerit düşünjesine görä dogrudyr, ýöne setir üstüne setir ulanylyşyny dolandyrýan kadalara tabyndyr. Aýatlardaky soňky papalyk wekili güýç Trumpdyr, taryhy taýdan Antioh ähli üç söweşde hem bolan bolsa-da. On üçünji aýaty berjaý etmek üçin Trump ikinji saýlawda ýeňilmeli boldy, çünki on üçünji aýatda ol «gaýdyp gelýär», öňküsinden has güýçli bolup, gulagyndan ok degmegini göterer derejede güýçli bolýar; bu bolsa sag başam barmak we sag uly aýak barmagy bilen birlikde ruhanylar ýaglananda gan bilen ýaglanmaly zatdy.

Reagan typified Trump, for Reagan is the first of the final eight presidents from the time of the end in 1989. Lincoln typified Trump, for he was the first Republican president. Lincoln was assassinated by proslavery Democrats in alliance with Rome, and both Ronald Reagan and his popish counterpart John Paul II survived assassination attempts. Trump was politically assassinated in 2020, with the stolen election in fulfillment of Revelation eleven, verse seven, and then in 2024 he was resurrected in fulfillment of verse eleven.

Reýgan Trampyň keşbini öňünden görkezdi, çünki Reýgan 1989-njy ýylda bolan ahyrzamanyň döwründen bäri iň soňky sekiz prezidentiň ilkinjisidir. Linkoln hem Trampyň keşbini öňünden görkezdi, çünki ol ilkinji Respublikaçy prezidentdi. Linkoln, Rim bilen bileleşen gulçulygy goldaýan Demokratlar tarapyndan öldürüldi, hem-de Ronald Reýgan bilen onuň papalaýyk garşydaşy Ioann Pawel II ikisi-de özlerine garşy edilen janyna kast etmek synanyşyklaryndan aman galdylar. Tramp 2020-nji ýylda syýasy taýdan öldürüldi; bu bolsa Ylham kitaby on birinji bap, ýedinji aýatyň amala aşmagy hökmünde ogurlanan saýlaw bilen boldy, soňra bolsa 2024-nji ýylda ol on birinji aýatyň amala aşmagy hökmünde direldildi.

> And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. … And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:7, 11.

> Olar öz şaýatlygyny tamamlanlarynda, düýpsüz çuňlukdan çykýan ýyrtyjy haýwan olar bilen söweşer, olary ýeňer we öldürer. … Üç gün ýarymdan soň bolsa, Hudaýdan gelen ýaşaýyş ruhy olaryň içine girdi, olar aýak üstünde galdylar; muny görenleriň üstüne uly gorky düşdi. Ylham 11:7, 11.

Trump’s resurrection was his “return” of verse thirteen, and it also provided a parallel of a characteristic of Rome, for Rome is “the eighth that is of the seven,” and Trump is an image of Rome.

Trampyň direlmegi onuň on üçünji aýatdaky “gaýdyp gelişi” boldy, munuň özi hem Rimiň bir häsiýetiniň meňzeşligini görkezdi, çünki Rim “ýediniň içinden çykan sekizinjidir”, we Tramp Rimiň bir keşbidir.

> And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.

> Bar bolan, öň bardy, indi bolsa ýokdur; hut şol sekizinjidir, ýediniň içinden çykandyr we heläketlige gidýändir. Ylham 17:11.

Trump’s second term makes him the eighth president since Reagan, and because he was also the sixth, Trump, in alignment with the papacy is “the eight, that is of the seven.” Eight is the symbol of resurrection, which emphasizes that he, as an image of the papacy needed to have a deadly wound that was healed in order to “return.”

Trampyň ikinji möhleti ony Reýgandan bäri sekizinji prezident edýär, we ol şol bir wagtyň özünde altynjy hem bolandygy sebäpli, Tramp, papalyk bilen laýyklykda, “ýediniň içinden bolan sekizinjidir.” Sekiz direlişiň nyşanydyr; bu bolsa onuň, papalygyň bir şekili hökmünde, “gaýdyp gelmegi” üçin ölüm howply ýara alyp, onuň sagaldylmagy zerur bolandygyny nygtaýar.

> And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.

> Onuň kelleleriniň birini edil ölüme çenli ýaralanan ýaly gördüm; onuň ölüm howply ýarasy bolsa sagaldy; bütin dünýä bolsa haýwanyň yzyna düşüp haýran galdy. Ylham 13:3.

When the deadly wound is healed the world “wonders after the beast,” and when Trump was resurrected as the eighth that is of the seven in 2024, he “returned” and the whole world wondered after him.

Ölümcül yara iyileştirildiğinde dünya “canavarın ardından hayranlıkla gider”; ve Trump, 2024’te yediden olup sekizinci olarak diriltildiğinde, o “geri döndü” ve bütün dünya onun ardından hayranlıkla gitti.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Üç gün ýarymdan soňra Hudaýdan bolan ýaşaýyş ruhy olaryň içine girdi, olar aýaga galdylar; olary görenleriň üstüne bolsa uly gorky düşdi. Olar gökden özlerine şeýle diýýän uly bir sesi eşitdiler: “Bu ýere çykyň.” Şondan soň olar bulut içinde göge çykdylar; duşmanlary hem olary gördi. Ylham 11:11, 12.

Trump “returned” in the election of 2024, and then in 2025 he and pope Leo were both inaugurated. Jesus gave a direct and fair warning, to any who wished to see.

Tramp 2024-nji ýylyň saýlawynda “gaýdyp geldi”, soňra bolsa 2025-nji ýylda ol hem-de papa Lev ikisi-de wezipä girişdiler. Görmek isleýän her bir adam üçin Isa göni we adalatly duýduryş berdi.

> When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand.) Matthew 24:15.

> Şonuň üçin, Daniel pygamber tarapyndan aýdylyp geçilen we weýrançylygyň ýigrenji zady bolan zadyň mukaddes ýerde durandygyny göreniňizde, (okyýan muňa düşünsın.) Matta 24:15.

Mark says it perhaps a little clearer.

Mark muny birneme anykyrak aýdýar.

> But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains. Mark 13:14.

> Emma haçan-da siz Danyýel pygamber tarapyndan aýdylan, harabalygyň ýigrenjini, bolmaly däl ýerde duran ýagdaýynda görseňiz, (okaýan düşünsin,) onda Ýahudadakylar daglara gaçsynlar. Mark 13:14.

The abomination of desolation is Rome in each of its three phases. Pagan, papal and modern Rome is each a symbol of warning for the people of God. The warning is to be recognized when Rome is in a “holy place” or where “it ought not” be. The glorious land is the holy land in Scripture, and the United States is the spiritual glorious land.

Weýran ediji ýigrenç, onuň üç döwrüniň hersinde Rimi aňladýar. Butparaz Rim, papalyk Rimi we häzirki zaman Rimi — olaryň her biri Hudaýyň halky üçin duýduryş nyşanydyr. Bu duýduryş, Rim “mukaddes ýerde” bolanda ýa-da “bolmaly däl ýerinde” bolanda tanalmalydyr. Mukaddes Ýazgylarda şöhratly ýurt mukaddes ýurtdur, Amerika Birleşen Ştatlary bolsa ruhy taýdan şöhratly ýurtdur.

> And the Lord shall inherit Judah his portion in the holy land, and shall choose Jerusalem again. Be silent, O all flesh, before the Lord: for he is raised up out of his holy habitation. Zechariah 2:12, 13.

> Rebbi mukaddes toprakta Öz paýy hökmünde Ýahudany miras alar we ýene-de Iýerusalimi saýlar. Eý ähli beden, Rebbiň öňünde dym! Çünki Ol Öz mukaddes mesgeninden galyp turýar. Zekeriýa 2:12, 13.

When you see Rome standing in the holy place the Lord is choosing Jerusalem as His covenant people for the final time. When Reagan, the first of eight presidents arranged a secret alliance with the antichrist of Bible prophecy, it represented an open alliance with Rome by the eighth and last president since the time of the end in 1989. Omega symbols often reverse attributes of the alpha symbol.

Mukaddes ýerde Rimiň durandygyny göreniňizde, Reb Ýerusalemi Öz äht halky hökmünde soňky gezek saýlaýandyr. Reýgan, sekiz prezidentiň ilkinjisi bolup, Mukaddes Kitap pygamberligindäki antikrist bilen gizlin bileleşik guranda, bu 1989-njy ýylda ahyrzamanyň wagtyndan bäri sekizinji we iň soňky prezident tarapyndan Rim bilen açyk bileleşigi aňladýardy. Omega nyşanlary köplenç alfa nyşanynyň häsiýetlerini tersine öwürýär.

The inauguration of pope Leo and Trump in 2025 is identifying an open relationship between the sea beast and the earth beast of Revelation thirteen. The reversal to an open alliance of Trump and Leo that was typified by the secret alliance of Reagan and John Paul II, informs us that the support of the Egyptian child-king that fulfilled verse fourteen in 200 BC, represents a lack of support in the latter-days.

2025-nji ýylda Papa Leonyň we Trampyň işe girişmegi Ylham kitabynyň on üçünji babyndaky deňiz jandary bilen ýer jandarynyň arasyndaky açyk gatnaşygy ýüze çykarýar. Reýgan bilen Ioann Pawel II-niň gizlin bileleşigi arkaly nusgalaşdyrylan Tramp bilen Leonyň açyk bileleşigine öwrülmek, biziň üçin b.e.ö. 200-nji ýylda on dördünji aýaty ýerine ýetiren Müsürli çaga-patyşanyň goldawynyň ahyrky günlerde goldawyň ýoklugyny aňladýandygyny görkezýär.

2025 establishes the external foundational vision or prophecy, for it lifts up Rome as the warning of Rome that is identified by Daniel with the symbolism of “the abomination of desolation.” The warning of the abomination of desolation takes place in advance of the destruction represented by “desolation.” In the siege of Jerusalem under Cestius the warning was represented by the banners of Rome’s authority being placed within the sacred precincts of the sanctuary. Those who saw, understood, obeyed and left the city and were protected when the siege was re-engaged. They saw the Roman warning sign. The Christians who separated from the compromised church of Pergamos and thereafter the church of Thyatira fled into the wilderness when they saw the man of sin setting in the temple of God. Those witnesses identify a warning of the abomination of desolation spoken of by Daniel in the latter days.

2025 daşky binýatlaýyn görnüşi ýa-da pygamberligi berkidýär, çünki ol Danyýeliň “weýrançylygyň nejisligi” nyşany bilen tanadan Rim duýduryşy hökmünde Rimi beýgeldýär. “Weýrançylyk” bilen aňladylýan ýok edilşigiň öňüsyrasynda, weýrançylygyň nejisligi baradaky duýduryş bolup geçýär. Kestius döwründe Iýerusalimiň gabawynda bu duýduryş Rimiň häkimiýetiniň baýdaklarynyň mukaddes ybadathananyň mukaddes çäkleriniň içinde goýulmagy bilen görkezildi. Muny görenler, düşünip, boýun bolup, şäherden çykdylar we gabaw täzeden başlananda goraldylar. Olar Rimiň duýduryş nyşanyny gördüler. Pergamosyň ylalaşyga giden ybadathanasyndan aýrylan, soňra bolsa Týatiranyň ybadathanasy bolan hristianlar, Hudaýyň ybadathanasynda günä adamsynyň oturandygyny görenlerinde çöl ýere gaçdylar. Şol şaýatlar ahyrzamanda Danyýeliň aýdan weýrançylygyň nejisligi baradaky duýduryşy görkezýärler.

We have repeatedly shown that 1888 was the siege of Cestius, and the conclusion of the Sunday law crisis is the siege of Titus. The Blair Sunday law bills of the 1880’s in accompaniment with the Sunday laws that were implemented in some southern states during the 1880’s was the warning of Cestius that also marked the dividing line on Sister White’s counsel on country living. Before the 1880’s her counsel was that in the future we would need to move to the country, but after the 1880’s country living was something that was to have already been accomplished. The warning sign of the Blair Bills, promoting the papal power’s mark of authority being discussed in 1880’s typified the Patriot Act at 9/11, for the angel of Revelation eighteen appeared in both those histories.

Biz 1888-nji ýylyň Kestiýiň gabawy bolandygyny, we ýekşenbe kanuny krizisiniň jemlenmesiniň Titusyň gabawydygyny gaýtalap görkezýäris. 1880-nji ýyllardaky Blairiň ýekşenbe kanuny baradaky taslamalary, şol ýyllarda günorta ştatlaryň käbirinde güýje girizilen ýekşenbe kanunlary bilen birlikde, Kestiýiň duýduryşy bolupdy; şol bir wagtyň özünde olar Uýam White-yň oba ýerinde ýaşamak baradaky maslahatyndaky bölüji çyzygy hem belläpdi. 1880-nji ýyllardan öň onuň maslahaty geljekde bize oba göçmeli boljakdygymyzdandy, emma 1880-nji ýyllardan soň oba ýerinde ýaşamak eýýäm amala aşyrylmaly bir zatdy. 1880-nji ýyllarda ara alnyp maslahatlaşylan, papalyk häkimiýetiniň ygtyýarynyň alamatyny öňe süren Blair taslamalarynyň duýduryş nyşany, 9/11-däki Patriot Act-yň öňgörkezişi boldy; çünki Ylhamyň on sekizinji babyndaky perişde şol iki taryhda-da peýda boldy.

9/11 was the warning of Cestius placing his authority in the holy place where it should not be, for at 9/11 Roman law replaced English law. In the Pelosi Trials of 2021 the due process clause was repudiated, and represents another footstep towards the siege of Titus, which ends at the soon-coming Sunday law in the United States. The siege is a period of time. 1888 speaks to the rebellion of the internal Protestant horn, and 9/11 speaks to the rebellion of the external Republican horn. The inauguration of the pope from the glorious land in the same year that the final president is also inaugurated represents the final warning of the abomination of desolation standing where it ought not, just before the battle of Panium. The battle of Panium leads directly into the Sunday law and the battle of Actium, which represented the third and final obstacle for pagan Rome, and then pagan Rome ruled supremely for 360 years in fulfillment of Daniel 11:24. At the Sunday law the sixth and seventh kingdoms are both conquered by Rome, and modern Rome then reigns for one symbolic hour, or forty-two symbolic months.

9/11 mukaddes ýerde degişli bolmadyk ýerde öz ygtyýaryny ýerleşdiren Cestiusyň duýduryşy boldy, çünki 9/11-de iňlis hukugynyň ornuny rim hukugy eýeledi. 2021-nji ýyldaky Pelosi kazyýet işlerinde degişli hukuk amaly baradaky düzgün ret edildi, bu bolsa ABŞ-da tizden güýje girjek Ýekşenbe kanunynda tamamlanýan Titusyň gabawyna tarap ädilen ýene bir ädimi aňladýar. Gabaw belli bir wagt döwrüdir. 1888 içerki protestant şahynyň gozgalaňy barada gürrüň edýär, 9/11 bolsa daşarky respublikaçy şahyň gozgalaňy barada gürrüň edýär. Jemal ýurdundan papanyň tagta çykarylmagynyň, şol bir ýylda iň soňky prezidentiň hem wezipesine girişmegi bilen bir wagtda bolmagy, Panium söweşiniň öň ýanynda haraba öwürýän nejisligiň degişli bolmadyk ýerde durmagynyň iň soňky duýduryşyny aňladýar. Panium söweşi gös-göni Ýekşenbe kanunyna we butparaz Rimiň üçünji we iň soňky päsgelçiligini aňladan Actium söweşine alyp barýar, ondan soň bolsa butparaz Rim Daniel 11:24-iň ýerine ýetmeginde 360 ýyl lapykeçsiz höküm sürdi. Ýekşenbe kanunynda altynjy we ýedinji patyşalyklar ikisi hem Rim tarapyndan boýun egdirilýär, şondan soň häzirki zaman Rimi bir nyşanly sagat, ýagny kyrk iki nyşanly aýlap höküm sürýär.

In verse sixteen Pompey, who has just conquered pagan Rome’s first obstacles of Syria then conquers Jerusalem. Pompey takes down Rome’s first two obstacles and Augustus Caesar conquers the third at Actium. Modern Rome first conquers the king of the south in 1989 in fulfillment of verse forty, and as typified by verse ten. Then at the Sunday law modern Rome conquers its second and third obstacle with the United States and then the United Nations immediately agrees to give their kingdom to the papal power. Pagan Rome conquered two with Pompey and then one, and papal Rome conquered one in 1989, and then its next two in verse sixteen, which is where Pompey is marked with his second conquering.

On altynjy aýatda butparaz Rimiň ilkinji päsgelçilikleri bolan Siriýany ýaňy basyp alan Pompeý, ondan soň Iýerusalimi hem basyp alýar. Pompeý Rimiň ilkinji iki päsgelçiligini ýykýar, üçünjisini bolsa Awgust Sezar Aktiumda basyp alýar. Häzirki zaman Rimi ilki günortanyň patyşasyny 1989-njy ýylda kyrkynjy aýadyň ýerine ýetmesi hökmünde, şeýle hem onunjy aýat tarapyndan nusgalanşy ýaly basyp alýar. Soňra bolsa ýekşenbe kanunynda häzirki zaman Rimi Amerikanyň Birleşen Ştatlary bilen öz ikinji we üçünji päsgelçiligini basyp alýar, şondan soň Birleşen Milletler Guramasy öz patyşalygyny papalyk güýjüne bermäge dessine razylyk berýär. Butparaz Rimi Pompeý arkaly ikisini, soň bolsa ýene birini basyp aldy; papalyk Rimi bolsa 1989-njy ýylda birini basyp aldy, soňra bolsa nobatdaky ikisini altynjy aýatda basyp aldy, hut şol ýerde-de Pompeý özüniň ikinji basyp alşy bilen bellenýär.

Whether it was the third obstacle at Actium for pagan Rome, or when the third obstacle, represented by the Goths being driven out of the city of Rome in 538, when Rome overcomes the third obstacle it rules supremely.

Haçanda bolsun butparaz Rimiň Aktiumdaky üçünji päsgelçiligi, ýa-da 538-nji ýylda gotlaryň Rim şäherinden kowulmagy bilen aňladylan üçünji päsgelçilik bolsun, Rim üçünji päsgelçiligi ýeňip geçende, ol iň ýokary höküm sürýär.

> Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets. Amos 3:7.

> Dogrusy, Reb Hudaý hiç zady etmez, öz syryny öz gullary bolan pygamberlere aýan etmän. Amos 3:7.

The Lord will surely give the final manifestation of the warning sign that is represented as the abomination of desolation in the book of Daniel, before the desolation arrives. That warning sign is the open alliance in contrast with Reagan’s secret alliance being represented in 2025. The Lord will not bring punishment, without first giving warning, and Amos is very direct about what the secret revelation to His servants is, and who it is directed at.

Reb, weýrançylyk gelmezden öň, Daniýel kitabynda weýrançylygyň ýigrenji zady hökmünde görkezilen duýduryş alamatynyň soňky aýan bolşuny hökman berer. Şol duýduryş alamaty 2025-nji ýylda görkezilýän Reýganyň gizlin bileleşiginden tapawutlylykda açyk bileleşikdir. Reb ilki duýduryş bermän jezany getirmez, we Amos Onuň gullaryna berýän gizlin ylhamynyň nämedigini hem-de onuň kimiň garşysyna gönükdirilendigini örän anyk beýan edýär.

> Hear this word that the Lord hath spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt, saying, You only have I known of all the families of the earth: therefore I will punish you for all your iniquities. Amos 3:1, 2.

> Eý, Ysraýyl ogullary, Müsür ýurdundan çykaryp getiren bütin urugyňyza garşy Rebbiň aýdan bu sözüni diňläň: “Ýeriň ýüzündäki ähli uruglaryň içinden diňe sizi tanadym; şonuň üçin ähli etmişleriňiz üçin sizi jezalandyraryn.” Amos 3:1, 2.

Amos is addressing the last generation of God’s chosen covenant people who are to be punished, in alignment with the 25 men who bow to the sun in Ezekiel eight. Amos is presenting the Laodicean message, which is the third angel’s message during the blotting out of sin in the time of the judgment of the living. Amos’s warning is based upon a unification of two parties.

Amos Hudaýyň jeza berilmeli bolan, Ähetdäki sekizinji bapda güne sežde edýän ýigrimi bäş adam bilen gabat gelýän, saýlanan äht halkynyň soňky nesline ýüzlenýär. Amos ýaşaýanlaryň höküm edilýän döwründe günäleriň öçürilip aýrylşy mahalynda üçünji perişdäniň habary bolan Laodikýanyň habaryny öňe sürýär. Amosyň duýduryşy iki toparyň birleşmegine esaslanýar.

> Can two walk together, except they be agreed? Will a lion roar in the forest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing? Can a bird fall in a snare upon the earth, where no gin is for him? shall one take up a snare from the earth, and have taken nothing at all? Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the Lord hath not done it? Amos 3:3–6.

> Iki adam ylalaşman, bile ýöräp bilermi? Arslan tokaýda olja bolmasa, arlarmy? Ýaş arslan hiç zat tutmadyk bolsa, öz ininden gygyryp çykarmy? Guş ýer ýüzünde özi üçin duzak ýok bolsa, duzaga düşermi? Hiç zat tutulmadyk bolsa, biri duzagy ýerden ýygnap alarmy? Şäherde surnaý çalnyp, halk gorkmazmy? Şäherde bela bolup, Reb muny etmändirmi? Amos 3:3–6.

The warning of two walking together as one, is set within the context of a snare catching a bird from the earth. Birds are symbols of religious bodies, and the papacy is a cage of every unclean and hateful bird in Revelation.

Bir bolup bile ýöremegiň duýduryşy, ýerden guşy tutýan duzagyň kontekstinde berilýär. Guşlar dini gurluşlaryň nyşanlarydyr, Ylham kitabynda bolsa papalyk her bir haram we ýigrenji guşuň kapasydyr.

> And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:2, 3.

> Ol güýçli ses bilen gygyrdy-da, şeýle diýdi: Beýik Wawilon ýykyldy, ýykyldy, ol jynlaryň mesgenine, her bir haram ruhuň penasyna we her bir haram hem ýigrenji guşuň kapasyna öwrüldi. Çünki ähli milletler onuň zynasynyň gazaply şerabyndan içdiler, ýer ýüzüniň patyşalary onuň bilen zyna etdiler, ýer ýüzüniň täjirleri bolsa onuň nepis ýaşaýşynyň köplügi arkaly baýadylar. Ylham 18:2, 3.

A bird in a cage is a captured bird, and when a nation commits fornication with the whore of Rome it becomes a captured bird, and the bird that is lifted up above all the other prophetic birds is the power whose threefold house is built, is established at the Sunday law, in her place, which is Shinar, which is Babylon. It is the bird that received a deadly wound in 1798, or as Zechariah states, had a lead cover placed over its basket, but was thereafter lifted up by the birds of spiritualism and apostate Protestantism.

Bir kapasdaky guş tutulan guşdur, bir millet hem Rimiň jelep zenany bilen zyna edeninde tutulan guşa öwrülýär; beýleki ähli pygamberlik guşlarynyň üstünden ýokary göterilýän guş bolsa, üç gatly öýi gurlan, ýekşenbe kanunynda öz ýerinde, ýagny Şinar diýilýän ýerde, ýagny Babylonda berkidilen güýjüň özüdür. Ol, 1798-nji ýylda ölüm howply ýara alan guşdur, ýa-da Zekerýanyň aýdyşy ýaly, sebediniň üstüne gurşun gapak goýlan guşdur; emma şondan soň spiritizmiň we dinden dänmiş protestantizmiň guşlary tarapyndan ýokary göterildi.

> Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah. And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof. Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.

> Soňra meniň bilen gepleşýän perişde öňe çykdy-da, maňa şeýle diýdi: «Indi gözleriňi ýokary galdyr-da, çykyp barýan zadyň nämedigine seret». Men: «Bu näme?» diýdim. Ol diýdi: «Bu çykyp barýan bir efa». Ol ýene-de diýdi: «Bu olaryň bütin ýer ýüzündäki meňzeşligidir». Ine, gurşundan bir talant ýokary galdyryldy; efanyň ortasynda oturan bir aýal hem bardy. Ol diýdi: «Bu pislikdir». Soňra ol ony efanyň ortasyna oklady-da, onuň agzyna gurşun agramyny basdy. Men ýene gözlerimi ýokary galdyryp seretdim, ine, iki aýal çykyp geldi; olaryň ganatlarynda ýel bardy, çünki olaryň leýlek ganatlaryna meňzeş ganatlary bardy; olar efany ýer bilen asmanyň arasynda ýokary galdyrdylar. Şonda meniň bilen gepleşýän perişdä: «Bular efany nirä alyp barýarlar?» diýip soradym. Ol maňa diýdi: «Oňa Şinar ýurdunda bir öý gurmak üçin; ol ýerde berkidiler we öz binýadynyň üstünde goýlar». Zekerýa 5:5–11.

Amos’s snare catches the bird from the earth, for it represents the alliance that precedes the soon-coming Sunday law where the earth-bird is captured, and according to Amos the alliance is a rebuke to Laodicean Seventh-day Adventism, for there will be a warning trumpet blown in the city, which they will refuse to hear.

Amosyň duzagyna guş ýerden düşýär, çünki bu ýakyn wagtda geljek ýekşenbe kanunynyň öňünden gelýän bileleşigi aňladýar; şol ýerde ýer guşy tutulýar; we Amosyň aýdyşy boýunça, bu bileleşik Laodikeýa häsiýetli Ýedinji Gün Adventizmine käýinçdir, çünki şäherde duýduryş surnaýy çalnar, emma olar muny diňlemekden ýüz öwürerler.

> Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the Lord hath not done it? Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets. The lion hath roared, who will not fear? the Lord God hath spoken, who can but prophesy? Amos 3:6–8.

> Şäherde surna çalynsa, halk gorkmazmy? Şäherde bela ýüze çyksa, muny Reb etmedikmidir? Hakykatdan-da, Hökmürowan Reb Öz syryny gullary bolan pygamberlere aýan etmän, hiç zat etmez. Arslan arlady, kim gorkmaz? Hökmürowan Reb gepledi, kim pygamberlik etmän biler? Amos 3:6–8.

The Lion who roars is the Lion of the tribe of Judah, who represents Christ when He seals and unseals His prophetic Word. The open alliance of 2025 is the siege of Cestius and the symbol of the robbers of God’s people is established when you see two walking together that should never co-exist. Rome allied and aligned with Protestants is an oxymoron, for to be a Protestant means to protest against Rome.

Arlaýan Arslan — Ýahuda taýpasynyň Arslanydyr; Ol pygamberlik Sözüni möhürlände we möhürlerini açanda Mesihi aňladýar. 2025-nji ýylyň açyk bileleşigi Cestiýiň gabawydyr, we Hudaýyň halkynyň talaňçylarynyň nyşany, hiç haçan bile ýaşamaly bolmadyk iki tarapyň bile ýörändigini göreniňizde berkarar edilýär. Rim bilen protestantlaryň bileleşip, bir ugra düzülmegi öz-özüne garşy gelýän düşünjedir; çünki protestant bolmak Rim garşysyna garşy çykmagy aňladýar.

We will continue these things in the next article.

Bu zatlary indiki makalada dowam etdireris.

## Too Late to Escape the Snare

Duzaqdan Gutulmak Üçin Gijä Galmak

> “And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.

> “Şeýle hem ýatda saklansyn: Rim özgermeýändigini öwünç bilen yglan edýär. Grigoriy VII-niň we Innosent III-niň ýörelgeleri häzir hem Rim-Katolik kilisesiniň ýörelgeleridir. Eger onuň diňe güýji bolan bolsady, olary öňki asyrlardaky ýaly şu gün hem şol bir gaýrat bilen durmuşa geçirerdi. Protestantlar ýekşenbe gününi beýgeltmek işinde Rimiň kömegini kabul etmegi teklip edenlerinde näme edýändiklerini juda az bilýärler. Olar öz maksatlarynyň amala aşmagyna yhlas bilen çalyşýan mahaly, Rim öz güýjüni gaýtadan dikeltmegi, ýitiren agalygyny gaýtaryp almagy nyşana alýar. Goý, Amerikanyň Birleşen Ştatlarynda kilisäniň döwletiň güýjüni ulanmagyna ýa-da oňa gözegçilik etmegine ýol berilýändigi; dini dessurlaryň dünýewi kanunlar bilen mejbury edilip bilinýändigi; gysgaça aýdylanda, kilisäniň we döwletiň häkimiýetiniň wyždany höküm etmelidigi diýen ýörelge bir gezek berkarar edilsin — şonda bu ýurtda Rimiň ýeňşi üpjün edilendir.”

> “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 golaýlap gelýän howp barada duýduryş berdi; eger bu äsgerilmez bolsa, Protestan dünýäsi Rimiň niýetleriniň hakykatda nämedigini, diňe duzaga düşmekden gutulmak üçin juda giç bolanda öwrener. Ol dym‑dyras güýçlenýär. Onuň taglymatlary kanun çykaryjy mejlislerde, ybadathanalarda we adamlaryň ýüreklerinde öz täsirini ýetirýär. Ol öz öňki yzarlamalarynyň gaýtalanyp durjak gizlin jümmüşlerinde beýik hem ägirt gurluşlaryny bina edýär. Ol, urmak wagty gelende, öz maksatlaryny ilerletmek üçin öz güýçlerini gizlinlik bilen we hiç kimiň güman etmezliginde berkidýär. Onuň isleýäni diňe amatly orun, we bu oňa eýýäm berilýär. Biz tiz wagtda Rim elementiniň maksadynyň nämedigini göreris hem-de duýarys. Kim Hudaýyň Sözüne iman edip oňa boýun bolsa, şonuň bilen ýazgarmaga we yzarlamaga duçar bolar.” The Great Controversy, 581.

> “There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.

> Zulmatda, aldawda we azgynlykda, hatda ölümiň kölegesiniň astynda ýatan bir dünýä bar,—ukyda, ukyda. Olary oýarmak üçin kimler jan hasratyny çekýär? Haýsy ses olara ýetip biler? Meniň aňym geljege alnyp gidilýär; şonda şeýle bir alamat berler: “Ine, Güýew gelýär; Ony garşy almaga çykyňlar.” Emma käbirleri çyralaryny doldurmak üçin ýag edinmegi gijikdirerler, we olar juda giç bolup, ýag bilen aňladylýan häsiýetiň başga birine geçirilip bilinmeýändigini görerler. Ol ýag Mesihiň dogrulygydyr. Ol häsiýeti aňladýar, we häsiýet başga birine geçirilip bilinmez. Hiç bir adam ony başga biri üçin üpjün edip bilmez. Her kim özi üçin günäniň her bir tegmilinden arassalanan bir häsiýet gazanmalydyr.” Bible Echo, May 4, 1896.

> “As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus (Matthew 19:16–22) they went away sorrowful, and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Early Writings, 49.

> “Häzirki hakykata mätäçlik sebäpli heläk bolup barýan biçäre janlary, hem-de hakykata ynanýandygyny ykrar edýän käbirleriniň Hudaýyň işini öňe ilerletmek üçin zerur serişdeleri saklap, olaryň ölmegine ýol berýändigini görüp durkam, bu görnüş maňa aşa agyr geldi, şonuň üçin perişdeden ony menden aýyrmagyny towakga etdim. Men gördüm ki, Hudaýyň işi olaryň emläginiň bir bölegini talap eden wagty, Isa gelen ýaş ýigit ýaly (Matta 19:16–22) olar gamgyn bolup yzlaryna dolanýarlar; hem-de tizden-tiz joşup gelýän bela olaryň üstünden geçip, ähli mal-mülklerini süpürip alyp gider, şondan soň bolsa ýerdäki baýlyklary gurban edip, gökde hazyna toplamak üçin örän giç bolar.” Early Writings, 49.

> “Judas saw that his entreaties were in vain, and he rushed from the hall exclaiming, It is too late! It is too late! He felt that he could not live to see Jesus crucified, and in despair went out and hanged himself.” The Desire of Ages, 722.

> «Iuda öz ýalbarmalarynyň biderekdigini gördi-de, zaldan howlugyp çykyp şeýle diýdi: Örän giç! Örän giç! Ol Isanyň haça çüýlenmegini görüp ýaşap bilmejekdigini duýdy we umytsyzlykda çykyp gidip, özüni asdy». The Desire of Ages, 722.

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