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# Rome Establishes the Vision - Number Five

Rim Görnüşi Ýola Goýýar — Bäşinji San

Unveiling the Repeated Prophetic Controversies in Adventism: Understanding the Robbers of Thy People

Adwentizmde gaýtalanýan pygamberlik jedellerini açyp görkezmek: Seniň halkyňyň talaňçylaryna düşünmek

Author

Jeff Pippenger

Published

August 9, 2024

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In the last article, we identified six prophetic lines of controversy which have occurred in the history of Adventism from the Millerite time period until the present day. I contend the first and the last controversy over the “robbers of thy people” in verse fourteen of Daniel chapter eleven are prophetically identical. The Millerites understood the “robbers” to be Rome, and the Protestants taught the “robbers” were a Syrian king named Antiochus Epiphanes.

Soňky makalada biz Millerçi döwründen şu güne çenli Adventizmiň taryhynda bolup geçen jedeliň alty pygamberlik ugry nygtadyk. Men Daniel kitabynyň on birinji bapynyň on dördünji aýatyndaky “öz halkyňyň talaňçylary” baradaky birinji we soňky jedeliň pygamberlik taýdan birmeňzeşdigini öňe sürýärin. Millerçiler “talaňçylara” Rimiň degişlidigine düşünýärdiler, protestantlar bolsa “talaňçylaryň” Antiochus Epiphanes atly bir Suriýa patyşasydygyny öwredýärdiler.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> Şol döwürlerde günortanyň patyşasyna garşy köp kişi aýaga galjakdyr; seniň halkyňyň talaňçylary hem görnüşi berkarar etmek üçin özlerini beýgeldjekdirler; emma olar ýykylarlar. Daniel 11:14.

Beginning in verse ten, and continuing through verse fifteen a warfare between the kingdoms of Egypt and Syria is represented. Egypt is the king of the south in the passage, and the Syrian king is represented as the king of the north. Verse ten identifies what the historians call the beginning of the Fourth Syrian war in 219 BC, verses eleven and twelve represent the battle of Raphia in 217 BC, and its aftermath. Then verses thirteen through fifteen identify the battle of Panium in 200 BC. In verses ten through fifteen the Syrian king is Antiochus Magnus, ruler of the Seleucid Empire.

Onunjy aýatdan başlap, on bäşinji aýata çenli Müsür bilen Siriýanyň patyşalyklarynyň arasyndaky söweş şekillendirilýär. Bu bölümde Müsür günortanyň patyşasy, Siriýanyň patyşasy bolsa demirgazygyň patyşasy hökmünde görkezilýär. Onunjy aýat taryhçylaryň miladydan öňki 219-njy ýylda başlanan Dördünji Siriýa urşunyň başlangyjy diýip atlandyrýan wakasyny görkezýär; on birinji we on ikinji aýatlar miladydan öňki 217-nji ýylda bolan Rafia söweşini we onuň netijelerini aňladýar. Soňra on üçünji aýatdan on bäşinji aýata çenli miladydan öňki 200-nji ýylda bolan Panium söweşi görkezilýär. Onunjy aýatdan on bäşinji aýata çenli bolan bölümde Siriýanyň patyşasy Selewki imperiýasynyň hökümdary Antiohus Magnusdyr.

Verse ten represents the history when Antiochus Magnus begins a war to regain territory that was taken from the Seleucid kingdom years before. In the verse he regains the lost territory in 219 BC, but he temporarily ceases his aggressions, and seeks to regroup his military strength. He had regained control of the lost territory, and made it all the way to the border of Egypt, the southern kingdom ruled by the Ptolemy dynasty. Between 219 BC and 217 BC, both the king of the south and the king of the north made plans for the approaching battle of Raphia.

Onunjy aýat, Antiokus Magnusyň mundan birnäçe ýyl ozal Selewki patyşalygyndan alnyp gaýdylan ýerleri gaýtaryp almak üçin urşa başlan döwüriniň taryhyny aňladýar. Aýatda ol miladydan öňki 219-njy ýylda ýitirilen ýerleri gaýtadan ele geçirýär, emma ol wagtlaýynça öz hüjümlerini bes edýär we harby güýjüni täzeden jemlemäge çalyşýar. Ol ýitirilen ýerleriň üstünden gaýtadan gözegçiligi dikeldip, Ptolemeý nesliniň dolandyrýan günorta patyşalygy bolan Müsüriň serhedine çenli baryp ýetýär. Miladydan öňki 219-njy ýyl bilen miladydan öňki 217-nji ýylyň aralygynda hem günortanyň patyşasy, hem-de demirgazygyň patyşasy golaýlap gelýän Rafa söweşi üçin meýilnamalar düzýärdiler.

The battle of Raphia took place in 217 BC, and the southern kingdom of Egypt, ruled by Ptolemy prevailed over the Syrian king Antiochus Magnus, king of the north in the prophetic passage. Then in verses thirteen through fifteen, seventeen years later in 200 BC, Antiochus Magnus, who had then formed an alliance with Philip of Macedon engaged Egypt in the battle of Panium. The southern kingdom of Egypt then had a child king of five or six years old, and Antiochus Magnus and Philip could not resist taking advantage of the child king of Egypt, and Antiochus Magnus prevailed in the battle of Panium. The three verses that represent the battle of Panium contain verse fourteen, where a new power is introduced into the prophetic narrative.

Rapiýa söweşi b.e. öň 217-nji ýylda bolup geçdi, we Ptolemeý tarapyndan dolandyrylýan günortadaky Müsür patyşalygy pygamberlik böleginde demirgazygyň patyşasy bolan Siriýa patyşasy Antiýoh Magnusdan üstün çykdy. Soňra on üçden on bäşinji aýatlarda, on ýedi ýyl soň, b.e. öň 200-nji ýylda, şol wagt Makedoniýaly Filip bilen ýaranlyk baglaşan Antiýoh Magnus Müsür bilen Paniýum söweşine girişdi. Şol wagt günortadaky Müsür patyşalygynyň bäş ýa-da alty ýaşly bir çaga patyşasy bardy, we Antiýoh Magnus bilen Filip Müsüriň çaga patyşasyndan peýdalanmakdan saklanyp bilmediler; şeýlelikde, Antiýoh Magnus Paniýum söweşinde üstün çykdy. Paniýum söweşini beýan edýän şol üç aýat on dördünji aýaty öz içine alýar, şol ýerde pygamberlik beýanatyna täze bir güýç girizilýär.

The robbers of thy people are a different power than the Egyptian king of the south, or the Seleucid king of the north, or Philip the Macedonian ruler. The Millerites recognized that Rome is the robbers of thy people. One of the Hebrew root words that is translated as “robbers,” means breaker. Pagan Rome is represented in prophecy as the power who would break in pieces.

Halkyňyň garakçylary Müsüriň günorta patyşasyndan-da, ýa-da Selewkilerden bolan demirgazyk patyşasyndan-da, ýa-da Makedoniýanyň hökümdary Filipden-de başga bir güýjdir. Millerçiler Rimiň halkyňyň garakçylarydygyny ykrar etdiler. “Garakçylar” diýip terjime edilen ýewreý kök sözleriniň biri “döwüji” diýen manyny berýär. Butparaz Rim pygamberlikde bölek-bölek edip döwjek güýç hökmünde görkezilýär.

> After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns. Daniel 7:7.

> Şondan soň men gije aýanlyklarynda gördüm, ine, dördünji bir haýwan bardy, gorkunç, elhenç we örän güýçlüdi; onuň uly demir dişleri bardy: ol ýuwudýardy, parça-parça edýärdi we galany aýaklary bilen depeläp ýok edýärdi; ol özünden öňki ähli haýwanlardan tapawutlanýardy; onuň on şahy bardy. Daniel 7:7.

When Uriah Smith comments on the robbers, he quotes a historian who points out that robbers represent breakers.

Uriah Smit garakçylar barada düşündiriş berende, garakçylaryň böwüjileri aňladýandygyny görkezýän bir taryhçydan sitata getirýär.

> “A new power is now introduced,—‘the robbers of thy people;’ literally, says Bishop Newton, ‘the breakers of thy people.’ Far away on the banks of the Tiber, a kingdom had been nourishing itself with ambitious projects and dark designs. Small and weak at first, it grew with marvelous rapidity in strength and vigor, reaching out cautiously here and there to try its prowess, and test the vigor of its warlike arm, till, conscious of its power, it boldly reared its head among the nations of the earth, and seized with invincible hand the helm of their affairs. Henceforth the name of Rome stands upon the historic page, destined for long ages to control the affairs of the world, and exert a mighty influence among the nations even to the end of time.

> Indi täze bir güýç tanadylýar: “halkyňyň talaňçylary”; episkop Nýutonyň aýtmagyna görä, göni manyda, “halkyňyň böwsüjileri.” Tiberiň kenarlarynda, örän uzakda, hyjuwly maksatlar we gara niýetler bilen özüni ekläp gelýän bir patyşalyk bardy. Ilkibaşda kiçi we ejiz bolan bu patyşalyk güýçde we kuwwatda geň galdyryjy çaltlyk bilen ösdi; öz başarnygyny synap görmek we uruşçy golunyň kuwwatyny barlamak üçin, seresaplylyk bilen şu ýana-ol ýana uzanyp durdy; soňra bolsa, öz güýjüni duýup, ýer ýüzüniň milletleriniň arasynda batyrgaýlyk bilen başyny galdyrdy we olaryň işleriniň sükanyny ýeňip bolmaz eli bilen eýeledi. Şondan beýläk Rimiň ady taryhyň sahypasynda peýda bolýar; ol uzak asyrlaryň dowamynda dünýäniň işlerine gözegçilik etmäge we milletleriň arasynda hatda zamanyň ahyryna çenli gudratly täsir ýetirmäge bellenilendir.

> “Rome spoke; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was BC 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt.” Uriah Smith, Daniel and the Revelation, 257.

> “Rim gürledi; we Siriýa bilen Makedoniýa tiz wagtdan öz düýşleriniň görnüşinde bolup geçýän bir üýtgeşmäni duýdular. Rimliler Müsüriň ýaş patyşasynyň hatyrasyna gatyşdylar; olar onuň Antiohus bilen Filip tarapyndan niýetlenen heläkçilikden goralmagyny berk karar etdiler. Bu miladydan öňki 200-nji ýyl bolup, Siriýa bilen Müsüriň işlerine Rimlileriň ilkinji möhüm gatyşmalarynyň biri boldy.” Uriah Smith, Daniel and the Revelation, 257.

The prediction set forth in the verses was fulfilled in roughly twenty years from 219 BC unto 200 BC, but the prophets speak more about the last days than the days in which they lived.

Aýatlarda beýan edilen pygamberlik takmynan b.e. öň 219-njy ýyldan 200-nji ýyla çenli bolan ýigrimi ýylyň dowamynda ýerine ýetdi, emma pygamberler öz ýaşan günlerinden has köp soňky günler barada sözleýärler.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Gadymy pygamberleriň hersi öz döwründen has köp biziň döwrümiz üçin sözläpdir, şonuň üçin olaryň pygamberlikleri biziň üçin güýjünde galýar. ‘Indi bu zatlaryň ählisi olara nusga hökmünde boldy; hem-de olar dünýäniň soňlarynyň gelip ýetýän bizler üçin duýduryş hökmünde ýazylandyr.’ 1 Korinfliler 10:11. ‘Olar bu zatlara özleri üçin däl-de, biziň üçin hyzmat edendikleri aýan edildi; bu zatlar indi size Hoş Habary wagyz edenler tarapyndan, gökden iberilen Mukaddes Ruh arkaly size habar berildi; perişdeler hem şol zatlara garamagy arzuw edýärler.’ 1 Petrus 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Mukaddes Kitap, hazinelerini bu son nesil için biriktirmiş ve bir araya bağlamıştır. Eski Ahit tarihinin bütün büyük olayları ve ciddî muameleleri, bu son günlerde kilisede tekrar etmekte olmuş ve olmaktadır.” Selected Messages, 3. kitap, 338, 339.

Although Daniel did not live in the twenty-year time period we are considering, inspiration through the writings of Sister White informs is that much of the history recorded in Daniel eleven is to be repeated in the final fulfillment of Daniel eleven.

Biz göz öňünde tutýan ýigrimi ýyllyk döwürde Daniel ýaşamadyk bolsa-da, White uýanyň ýazgylary arkaly gelen ylham bize Daniel 11-de beýan edilen taryhyň köp böleginiň Daniel 11-iň ahyrky ýerine ýetirilmesinde gaýtadan boljakdygyny habar berýär.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.

> “Ýitirmäge wagtymyz ýok. Öňümizde muşakgatly döwürler bar. Dünýä uruş ruhy bilen galjyraýar. Tizden pygamberliklerde aýdylan muşakgat sahnalary bolup geçer. Daniýeliň on birinji babyndaky pygamberlik doly amala aşmagynyň öňüsyrasyna geldi. Bu pygamberligiň amala aşmagynda bolup geçen taryhy wakalaryň köpüsi gaýtadan gaýtalanar.” Manuscript Releases, number 13, 394.

Verses ten through fifteen of Daniel eleven represent the history of the last days which leads up to the soon-coming Sunday law, for verse sixteen identifies when Rome, for the first time, conquered the “glorious land.”

Danyýl kitabynyň on birinji babyndaky onunjy aýatdan on bäşinji aýada çenli bolan aýatlar, ýakyn wagtda geljek ýekşenbe kanunyna alyp barýan ahyrzaman taryhyny beýan edýär, çünki on altynjy aýat Rimiň ilkinji gezek “şöhratly ýurdy” basyp alandygyny kesgitleýär.

> But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. Daniel 11:16.

> Ýöne oňa garşy gelen öz islegine görä hereket eder, onuň öňünde hiç kim durup bilmez; ol şanly ýurtda durar, ol bolsa onuň eli arkaly harap ediler. Daniel 11:16.

Daniel employs the expression “glorious land” twice in his writings. The first is verse sixteen, when literal pagan Rome conquered the literal glorious land of Judah.

Danyýel öz ýazgylarynda “şanly ýurt” diýen aňlatmany iki gezek ulanýar. Birinjisi on altynjy aýatdyr; şol ýerde göni manydaky butparaz Rim Ýahudanyň göni manydaky şanly ýurduny basyp aldy.

> “Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.

> “Müsüriň demirgazygyň patyşasy Antiohusyň öňünde durup bilmedigi ýaly, häzirki wagtda oňa garşy çykan rimlileriň öňünde hem Antiohus durup bilmedi. Indi hiç bir patyşalyk bu ýokarlanýan güýje garşylyk görkezmäge ukyply däldi. Antíoh Asiaticus b.e. öň 65-nji ýylda Pompei tarapyndan emläklerinden mahrum edilip, Siriýa Rim welaýatyna öwrülende, Siriýa basylyp alyndy we Rim imperiýasyna goşuldy.

> “The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 162, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.” Uriah Smith, Daniel and the Revelation, 259.

> “Şol bir güýç hem Mukaddes Ýurtda durup, ony ýuwutmaly boldy. Rim b.e.ö. 162-nji ýylda Hudaýyň halky bolan ýehudiler bilen bileleşik arkaly baglanyşdy; şol seneden başlap, ol pygamberlik senenamasynda görnükli orun eýeleýär. Şeýle-de bolsa, ol Ýahudya üstünden häkimiýeti hakyky basyp alyş arkaly b.e.ö. 63-nji ýyla çenli ele geçirmedi; ondan soň bolsa bu aşakdaky görnüşde boldy.” Uriah Smith, Daniel and the Revelation, 259.

The other verse where Daniel employs the “glorious land” is in verse forty-one.

Danyýeliň “şanly ýurt” diýen aňlatmany ulanýan beýleki aýaty kyrk birinji aýatdadır.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Ol şöhratly ýurda hem girer, köp ýurtlar ýykylar; emma bular onuň elinden gutular: Edom, Moab we Ammon ogullarynyň başlycalary. Daniýel 11:41.

Verse forty-one of course follows verse forty, and verse forty begins with the words “and at the time of the end.” In The Great Controversy, Sister White identifies 1798 as the “time of the end,” so verse forty-one is identifying history that follows after the time of the end in 1798.

Elbetde, kyrk birinji aýat kyrkynjy aýatdan soň gelýär, we kyrkynjy aýat “we ahyrzamanyň wagtynda” diýen sözler bilen başlanýar. “Beýik çekeleşik” kitabynda Uayt uýa 1798-nji ýyly “ahyrzamanyň wagty” diýip kesgitleýär, şonuň üçin kyrk birinji aýat 1798-nji ýyldaky ahyrzamanyň wagtyndan soň gelýän taryhy görkezýär.

> “But at the time of the end, says the prophet, “Many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4. . . . Since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.

> “Emma ahyrzamanyň wagtynda, pygamberiň aýdyşy ýaly, ‘Köpler oňa-muňa ylgaşarlar, we bilim artar.’ Daniel 12:4.... 1798-nji ýyldan bäri Daniel kitaby açyldy, pygamberlikler baradaky bilim artdy, we köpler golaýlap gelýän höküm baradaky dabaraly habary yglan etdiler.” Uly Göreş, 356.

The glorious land of verse forty-one is not literal ancient Judah of old, but spiritual modern Judah. The United States is spiritual modern Judah, and verse forty-one is identifying the soon-coming Sunday law in the United States.

Kyrk birinji aýatda aýdylýan şöhratly ýurt gadymy döwrüň sözme-söz Ýahudasy däl-de, ruhy taýdan häzirki zaman Ýahudasydyr. Amerikanyň Birleşen Ştatlary ruhy taýdan häzirki zaman Ýahudasydyr, we kyrk birinji aýat Amerikanyň Birleşen Ştatlarynda tiz wagtda geljek Ýekşenbe kanunyny görkezýär.

> Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:46.

> Emma ilki ruhy bolan däldi, eýsem tebigy bolan; ondan soňra bolsa ruhy bolan geldi. 1 Korintoslylar 15:46.

That Sunday law is typified by verse sixteen, for “much of the history that has taken place” in the fulfillment of Daniel eleven is to be repeated. Verses ten through fifteen in the last days, represents the history preceding and leading up to the Sunday law.

Şol ýekşenbe güni baradaky kanun on altynjy aýat bilen nusgalanýar, çünki Daniýel on birinji bapdaky berjaý boluşda “ýüze çykan taryhyň köp bölegi” gaýtadan gaýtalanmalydyr. Ahyrky günlerde onunjy aýatdan on bäşinji aýada çenli bolan aýatlar, ýekşenbe güni baradaky kanundan öňki we şoňa alyp barýan taryhy aňladýar.

The king of the north in those five verses, as well as the king of the south who were fulfilled by the Seleucid king Antiochus Magnus and the Egyptian kings of the Ptolemaic kingdom, typify powers that are the focus of the history that leads to the soon-coming Sunday law. These verses identify the history of the movement of the one hundred and forty-four thousand, for verse ten identifies the collapse of the Soviet Union in 1989, and verse sixteen the soon-coming Sunday law.

Şol bäş aýatda agzalýan demirgazygyň patyşasy, şeýle hem Selewkiler patyşasy Antiokus Magnus we Ptolemeýler şalygynyň Müsür patyşalary arkaly amala aşan günortanyň patyşasy, tizden güýje girjek Ýekşenbe kanunyna alyp barýan taryhyň üns merkezindäki güýçleriň nyşanlarydyr. Bu aýatlar ýüz kyrk dört müňüň hereketiniň taryhyny kesgitleýär, çünki onunjy aýat 1989-njy ýylda Sowet Soýuzynyň dargamagyny, on altynjy aýat bolsa tizden güýje girjek Ýekşenbe kanunyny görkezýär.

Christ emphasizes these verses by aligning verse ten with verse forty and verse sixteen with verse forty-one. The direct reference to the literal glorious land which typifies the spiritual glorious land of verse forty-one is the end of the six verses, and verse ten is the beginning.

Mesih bu aýatlary onunjy aýaty kyrkynjy aýat bilen, on altynjy aýaty bolsa kyrk birinji aýat bilen gabat getirmek arkaly nygtaýar. Kyrk birinji aýatyň ruhy şöhratly ýurdunyň nusgasy bolan hakyky şöhratly ýurda gönüden-göni salgy bu alty aýatyň soňudyr, onunjy aýat bolsa onuň başlangyjydyr.

Just as Christ made sure verse sixteen has a direct connection with verse forty-one, and so too, verse ten has a direct connection with verse forty. The expression in verse ten “overflow, and pass through,” is the identical Hebrew phrase that is translated as “overflow and pass over,” in verse forty. The phrase is only found one other place in the Scriptures, but it is translated a little differently than verse ten and verse forty. Still, it is the same Hebrew phrase.

Mesih on altynjy aýadyň kyrk birinji aýat bilen göni baglanyşygyny üpjün edişi ýaly, onunjy aýat hem kyrkynjy aýat bilen göni baglanyşyklydyr. Onunjy aýatdaky “daşyp geçer” diýen aňlatma kyrkynjy aýatda “daşyp aşyň geçer” diýip terjime edilen şol birmeňzeş ýewreýçe söz düzümdir. Bu söz düzümi Mukaddes Ýazgylarda diňe ýene bir ýerde duşýar, ýöne ol ýerde onunjy aýatdaky we kyrkynjy aýatdaky ýaly däl-de, biraz başgaça terjime edilendir. Şeýle-de bolsa, ol şol bir ýewreýçe söz düzümdir.

> 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-daşyryp geçer, hatda boýun ýerine çenli ýetip barar; onuň ganatlarynyň gerimi seniň ýurduň giňişligini doldurar, eý Immanuel. Işaýa 8:8.

Isaiah’s “overflow and go over,” is the same as verse ten’s “overflow, and pass through,” and verse forty’s “overflow and pass over.” More than this, each of the three verses are describing an attack from the king of the north upon the king of the south. In Isaiah, the northern king of Assyria, Sennacherib, was attacking Judah, the southern kingdom of Israel. In verse ten Antiochus Magnus, the northern king of the Seleucid Empire was attacking the southern kingdom of Egypt. In verse forty, the king of the north, the papal power, who had received a deadly wound at the beginning of verse forty, was attacking the southern atheistic power of the Soviet Union. Each verse represents the same prophetic structure of a conflict between the kings of the north and south, and in each verse the northern king “overflows and passes over.”

Işaýanyň “joşup geçmek we aşyp geçmek” diýen sözi onunjy aýatyň “joşup geçmek we içinden geçmek” diýen sözi bilen, hem-de kyrkynjy aýatyň “joşup geçmek we aşyp geçmek” diýen sözi bilen birdir. Mundan-da artygy, bu üç aýatyň her biri demirgazyk patyşasynyň günorta patyşasyna garşy hüjümini beýan edýär. Işaýada demirgazykdaky Aşur patyşasy Senaherib Ysraýylyň günorta patyşalygy bolan Ýahuda garşy hüjüm edýärdi. Onunjy aýatda Selewkiýa imperiýasynyň demirgazyk patyşasy Antiýohus Magnus Müsüriň günorta patyşalygyna garşy hüjüm edýärdi. Kyrkynjy aýatda bolsa, kyrkynjy aýatyň başynda ölüm howply ýara alan demirgazyk patyşasy, ýagny papalyk güýji, günortanyň ateistik güýji bolan Sowet Soýuzyna garşy hüjüm edýärdi. Her bir aýat demirgazyk we günorta patyşalarynyň arasyndaky gapma-garşylygyň şol bir pygamberlik gurluşyny görkezýär, hem-de her bir aýatda demirgazyk patyşasy “joşup geçýär we aşyp geçýär.”

Isaiah’s testimony and verse ten both identify that when the northern king attacks he ceases before entering into the capital of the southern kingdom. Sennacherib brought his warfare to the walls of Jerusalem, and no further. In 219 BC, Antiochus Magnus came to the border of Egypt and stopped. Then he lost the battle of Raphia that occurred two years later in 217 BC. Sennacherib came to the walls of Jerusalem and lost the battle as God intervened.

Işaýanyň şaýatlygy we onunjy aýat ikisi-de demirgazyk patyşasynyň hüjüm eden wagtynda günorta patyşalygynyň paýtagtyna girmezden öň saklanýandygyny görkezýär. Sanherib öz urşuny Iýerusalimiň diwarlaryna çenli getirdi, ondan aňry geçmedi. Biziň eýýamymyzdan öň 219-njy ýylda Antiokhus Magnus Müsüriň serhedine gelip saklandy. Soňra ol iki ýyl soň, biziň eýýamymyzdan öň 217-nji ýylda bolup geçen Rafýa söweşinde ýeňildi. Sanherib Iýerusalimiň diwarlaryna çenli gelip, Hudaý aralaşanda şol söweşde ýeňildi.

> Therefore thus saith the Lord concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shield, nor cast a bank against it. By the way that he came, by the same shall he return, and shall not come into this city, saith the Lord. For I will defend this city, to save it, for mine own sake, and for my servant David’s sake. And it came to pass that night, that the angel of the Lord went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses. So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh. And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword: and they escaped into the land of Armenia. And Esarhaddon his son reigned in his stead. 2 Kings 19:32–37.

> Şonuň üçin Reb Aşşur patyşasy hakynda şeýle diýýär: Ol bu şähere girmez, ol ýere bir ok hem atmaz, onuň öňüne galkan bilen hem gelmez, oňa garşy ähliň hem gurmaz. Gelen ýoly bilenem yzyna dolanar, bu şähere girmez, diýýär Reb. Çünki Men bu şäheri Öz hatyram üçin we hyzmatkärim Dawudyň hatyrasy üçin gorap, halas ederin. Şol gije Rebbiň Perişdesi çykyp, Aşşurlaryň düşelgesinde bir ýüz segsen bäş müň adamy gyrdy; irden daň bilen turanlarynda, ine, olaryň ählisi öli jesetlerdi. Şeýlelikde, Aşşur patyşasy Senaherib gidip, yzyna dolandy we Ninewede ýaşady. Soňra ol öz hudaýy Nisrohyň ybadathanasynda sežde edip durka, onuň ogullary Adrammelek bilen Şareser ony gylyç bilen öldürdiler; özleri bolsa Ermenistan ýurduna gaçyp gutuldylar. Onuň ýerine ogly Esarhaddon patyşa boldy. 2 Patyşalar 19:32–37.

In 1989, the king of the north swept away the Soviet Union, but he did not overcome the capital of the Soviet Union. Russia was left standing. The next battle, typified in verses eleven and twelve, was the battle of Raphia, which was also typified by the overthrow of Sennacherib’s army and his subsequent death which identifies a victory for the southern king, which was Judah in the testimony of Sennacherib, and Raphia in the testimony of Antiochus Magnus.

1989-njy ýylda demirgazygyň patyşasy Sowet Soýuzyny süpürip aýyrdy, ýöne ol Sowet Soýuzynyň paýtagtyny ýeňip geçmedi. Russiýa aýak üstünde galdy. Indiki söweş, on birinji we on ikinji aýatlarda nusgalanan söweş, Rafiýa söweşi boldy; ol, şeýle hem, Sennaheribiň goşunynyň derbi-dagyn edilmegi we onuň soňky ölümi bilen hem nusgalanandyr. Bu bolsa günortanyň patyşasy üçin gazanylan ýeňşi görkezýär; Sennaheribiň şaýatlygynda bu Ýahudadyr, Antioh Magnusyň şaýatlygynda bolsa Rafiýadyr.

Verse ten provides a direct connection to verse forty and verse sixteen provides a direct connection with verse forty-one. Verses ten through sixteen represent the history of 1989 unto the Sunday law. The verse represents a hidden history in verse forty that begins with the collapse of the Soviet Union in 1989 and continues unto the Sunday law. Verse ten also directly connects the “seven times” of Leviticus twenty-six to the hidden history, but that line of truth is outside what we are here setting forth.

Onunjy aýat kyrkynjy aýat bilen göni baglanyşyk berýär, on altynjy aýat bolsa kyrk birinji aýat bilen göni baglanyşyk berýär. Onunjy aýatdan on altynjy aýada çenli bolan aýatlar 1989-njy ýyldan başlap Ýekşenbe kanunyna çenli bolan taryhy aňladýar. Bu aýat kyrkynjy aýatda gizlenen bir taryhy görkezýär; ol 1989-njy ýylda Sowet Soýuzynyň dargamagy bilen başlanýar we Ýekşenbe kanunyna çenli dowam edýär. Onunjy aýat, şeýle hem, Lewiler 26-daky “ýedi wagt” bilen bu gizlin taryhy göni baglanyşdyrýar, emma şol hakykat çyzygy biziň bu ýerde beýan edip oturan zadymyzyň çäginden daşardadyr.

In Millerite history the first of six primary controversies within Adventism concerning the correct identification of Rome occurred, and it was over who the robbers of verse fourteen represented. The Protestants held they represented Antiochus Epiphanes, and the Millerites identified them as Rome. In the last controversy of Adventism concerning the correct identification of Rome it is also over the robbers of verse fourteen. One class, represented by the Millerites, is upholding the foundational understanding of the Millerites, which was endorsed by the Spirit of Prophecy.

Milleritleriň taryhynda, adventizmiň içinde Rimi dogry kesgitlemek baradaky alty esasy dawalaryň ilkinjisi ýüze çykdy, we ol on dördünji aýatdaky garakçylaryň kimi aňladýandygy hakynda boldy. Protestantlar olaryň Antiokh Epifanesdigini öňe sürýärdiler, Milleritler bolsa olary Rim diýip kesgitlediler. Adventizmiň içinde Rimi dogry kesgitlemek baradaky iň soňky dawada-da mesele ýene on dördünji aýatdaky garakçylar hakyndadyr. Milleritler tarapyndan wekilçilik edilýän bir topar, pygamberlik Ruhu tarapyndan goldalan Milleritleriň düýpli düşünjesini gorap saklaýar.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> “Men 1843-nji ýylyň çyzgysynyň Rebbiň eli bilen ugrukdyrylandygyny, onuň üýtgedilmeli däldigini gördüm; sanlaryň Onuň isleýşi ýaly bolandygyny; Onuň eliniň käbir sanlardaky bir ýalňyşlygy örtüp we gizläp durandygyny, şonuň üçin Onuň eli aýrylýança hiç kimiň ony görüp bilmändigini gördüm.” Early Writings, 74.

That sacred chart identifies the controversy with the notation of 164 BC.

Şol mukaddes çyzgy jedeli miladydan öňki 164-nji ýyl diýen bellik bilen kesgitleýär.

> “164 Death of Antiochus Epiphanes, who of course, stood not up against the Prince of Princes, as he had been 164 yrs. dead before the Prince of Princes was born.”

> «164-nji ýylda Antiohus Epifanyň ölümi, ol elbetde Begleriň Begine garşy durup bilmedi, çünki Begleriň Begi dogulmazyndan öň ol eýýäm 164 ýyl bäri ölüpdi.»

The reference of that controversy upon the sacred chart represents the only truth represented upon the sacred chart that is not based upon a prophetic passage from God’s Word. In doing so it identifies a waymark, not of biblical history, but of Advent history, and “it should not be altered,” for the controversy identifies how the prophetic vision is established. To reject that foundational truth is to simultaneously reject the authority of the Spirit of Prophecy’s endorsement of the sacred chart.

Mukaddes çyzgydaky şol jedeliň görkezmesi, mukaddes çyzgyda görkezilen hakykatlaryň arasynda diňe biriniň Hudaýyň Sözüniň pygamberlik bölegine esaslanmaýandygyny aňladýar. Şeýle etmek bilen, ol Mukaddes Kitabyň taryhynyň däl-de, Advent taryhynyň bir ýolgörkezijisini kesgitleýär, hem-de “ol üýtgedilmeli däldir,” çünki şol jedel pygamberlik görnüşiniň nähili berkidilýändigini kesgitleýär. Şol binýat hakykatyny ret etmek, şol bir wagtda Pyghamberlik Ruhunyň mukaddes çyzgyny tassyklamagynyň ygtyýaryny ret etmekdir.

> “The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony. He will bring in spurious visions to mislead, and will mingle the false with the true, and so disgust people that they will regard everything that bears the name of visions as a species of fanaticism; but honest souls, by contrasting false and true, will be enabled to distinguish between them.” Selected Messages, book 2, 78.

> Şeýtanyň iň soňky aldawy, Hudaýyň Ruhunyň şaýatlygyny güýjünden gaçyrmak bolar. “Ylham bolmadyk ýerde halk heläk bolýar” (Süleýmanyň pähimleri 29:18). Şeýtan dürli usullar bilen we dürli serişdeleriň üsti arkaly ussatlyk bilen iş alyp baryp, Hudaýyň galyndy halkynyň hakyky şaýatlyga bolan ynamyny sarsdyrmaga çalşar. Ol azdyrmak üçin galp görnüşleri getirer, ýalany hakykat bilen garyşdyrar, şeýlelikde adamlary ýigrenç duýgusyna salar, şonuň netijesinde olar “görnüşler” adyny göterýän ähli zady fanatizmiň bir görnüşi hasap ederler; emma dogruçyl janlar galpy bilen hakykyny deňeşdirip, olaryň arasyndaky tapawudy saýgarmaga ukyply bolarlar. Saýlanan Habarlary, 2-nji kitap, 78.

The last controversy of “the robbers of thy people”, is the same as the first, and without an understanding of the symbol which establishes the vision, “the people perish.” They “perish” because they “make of none effect the testimony of the Spirit of God.”

“Öz halkyňyň talaňçylary” baradaky soňky çekişme, ilkinjisi bilen birdir, we görnüşi berkidýän nyşana düşünilmezden, “halk heläk bolar.” Olar “heläk bolýarlar”, çünki olar “Hudaýyň Ruhunyň şaýatlygyny güýjünden gaçyrýarlar.”

The other class claims that the United States is represented as the robbers of verse fourteen. That class is unable or unwilling to see that Antiochus Magnus in verses ten through fifteen represents the United States. Just as the Protestants of Millerite history claimed the robbers were Antiochus, the class who is unwilling to see identifies the robbers as the power (the United States) that is typified by Antiochus.

Beýleki topar Amerikanyň Birleşen Ştatlarynyň on dördünji aýatyň talaňçylary hökmünde görkezilýändigini öňe sürýär. Ol topar onunjy aýatdan on bäşinji aýada çenli Antiohus Magnusyň Amerikanyň Birleşen Ştatlaryna wekilçilik edýändigini görmäge ukyply däldir ýa-da görmek islemeýär. Milleryçiler taryhynyň protestantlary talaňçylaryň Antiohusdygyny öňe sürüşleri ýaly, görmäge islemeýän topar hem talaňçylary Antiohus tarapyndan öňden nyşanlanan güýç — Amerikanyň Birleşen Ştatlary — diýip kesgitleýär.

Sennacherib’s attack upon Judah that reached to the capital, Jerusalem, and that failed, was led by Sennacherib’s general, Rabshakeh.

Ýahuda garşy, paýtagty Ýerusalime çenli baryp ýeten we şowsuzlyga uçran Senaheribiň hüjümine onuň serkerdesi Rabşake ýolbaşçylyk etdi.

> Now therefore, I pray thee, give pledges to my lord the king of Assyria, and I will deliver thee two thousand horses, if thou be able on thy part to set riders upon them. How then wilt thou turn away the face of one captain of the least of my master’s servants, and put thy trust on Egypt for chariots and for horsemen? Am I now come up without the Lord against this place to destroy it? The Lord said to me, Go up against this land, and destroy it. Then said Eliakim the son of Hilkiah, and Shebna, and Joah, unto Rabshakeh, Speak, I pray thee, to thy servants in the Syrian language; for we understand it: and talk not with us in the Jews’ language in the ears of the people that are on the wall. But Rabshakeh said unto them, Hath my master sent me to thy master, and to thee, to speak these words? hath he not sent me to the men which sit on the wall, that they may eat their own dung, and drink their own piss with you? Then Rabshakeh stood and cried with a loud voice in the Jews’ language, and spake, saying, Hear the word of the great king, the king of Assyria. 2 Kings 18:23–28.

> Şonuň üçin indi, haýyş edýärin, Aşur patyşasy bolan jenabym bilen kepil geç; eger sen öz tarapyndan olaryň üstüne atlanylýanlary goýup bilseň, men saňa iki müň at bererin. Onda sen nädip jenabymyň hyzmatkärleriniň iň pes derejelilerinden bir serdaryň öňüni öwrüp bilersiň, hem-de arabalar we atlylar üçin Müsüre bil baglap bilersiň? Men indi bu ýeri weýran etmek üçin Rebbiň garşysyna çykyp geldimmi? Reb maňa: “Şu ýurda garşy çyk-da, ony ýok et” diýdi. Şonda Hilkiýanyň ogly Eliakym, Şebna we Ýoah Rabşaka şeýle diýdiler: “Haýyş edýäris, hyzmatkärleriň bilen aram dilinde gepleş, çünki biz oňa düşünýäris; diwardaky halkyň gulagyna ýehudileriň dilinde biziň bilen gepleşme.” Emma Rabşaka olara şeýle diýdi: “Meniň jenabym meni şu sözleri diňe seniň jenabyňa we saňa aýtmak üçin iberdimi? Ol meni diwar üstünde oturan adamlara-da ibermedimi? Olar siziň bilen bile öz tezegini iýip, öz peşewini içerler.” Soňra Rabşaka ýehudileriň dilinde dik durup, uly ses bilen gygyrdy-da, şeýle diýdi: “Beýik patyşanyň, Aşur patyşasynyň sözüni diňläň.” 2 Patyşalar 18:23–28.

Rabshakeh was presenting not his words, but the words of Sennacherib, king of Assyria. In Daniel eleven verse forty the king of the north is the papal power who at the time of the end in 1798 received a deadly wound at the hands of atheistic France, the southern king. In the verse the king of the north ultimately retaliates and overflows the southern kingdom (the USSR) in 1989. When the king of the north accomplished that work, he brought with him “chariots, and with horsemen, and many ships.” “Chariots and horsemen” represent military might and “ships” represent economic power. Those symbols identify the United States as papal Rome’s proxy army in the victory of 1989, as typified by Rabshakeh. Antiochus Magnus in verse ten through fifteen represents the United States, and as William Miller correctly identified that the word “also” in verse fourteen establishes a new power entering the prophetic narrative, the “robbers” must represent a power distinct from either the Ptolemaic kings of the south, or Antiochus the king of the north or Philip of Macedon.

Rabşakä öz sözlerini däl-de, Aşur patyşasy Sanheribiň sözlerini beýan edýärdi. Danieliň on birinji bap, kyrkynjy aýatda demirgazygyň patyşasy papalyk häkimiýet bolup, ahyrzamanyň döwründe, 1798-nji ýylda, günortanyň patyşasy bolan ateistik Fransiýanyň elinden ölüm ýarasyny aldy. Şol aýatda demirgazygyň patyşasy ahyrsoňy ar alýar we 1989-njy ýylda günorta patyşalygyny (SSSR-ni) joşup geçýär. Demirgazygyň patyşasy şol işi amala aşyranda, özi bilen “söweş arabalaryny, atlylary we köp gämileri” getirdi. “Söweş arabalary we atlylar” harby gudraty, “gämiler” bolsa ykdysady güýji aňladýar. Şol nyşanlar 1989-njy ýylyň ýeňşinde papalyk Rimiň ynançly wekili bolan goşun hökmünde Amerikanyň Birleşen Ştatlaryny görkezýär; bu ýagdaý Rabşakä arkaly öňden nusgalanan. Onunjy aýatdan on bäşinji aýada çenli Antíoh Magn papalaryň Amerika Birleşen Ştatlaryny aňladýar, we William Milleriň dogry belläp geçişi ýaly, on dördünji aýatdaky “hem” sözi pygamberlik beýanatyna täze bir güýjüň girýändigini görkezýändigi sebäpli, “garakçylar” günortanyň ptolemeý patyşalaryndan-da, demirgazygyň patyşasy Antíohdan-da, ýa-da Makedonly Filipden-de tapawutly bir güýji aňlatmalydyr.

> “The king of the south, in this verse, without any doubt, means king of Egypt; but what the robbers of thy people means remains yet a doubt perhaps to some. That it cannot mean Antiochus, or any king of Syria, it is plain; for the angel had been talking about that nation for a number of verses previous, and now says, ‘also the robbers of thy people,’ etc., evidently implying some other nation. I will admit that Antiochus did perhaps rob the Jews; but how could this ‘establish the vision,’ as Antiochus is not spoken of anywhere in the vision as performing any act of that kind; for he belonged to what is called the Grecian kingdom in the vision. Again, ‘to establish the vision,’ must mean to make sure, complete, or fulfill the same.” William Miller, Miller’s Works, Lecture 6, 89.

> “Günortanyň patyşasy” bu aýatda, hiç bir şübhesiz, Müsüriň patyşasyny aňladýar; emma “halkyňyň talaňçylary” diýen söz düzüminiň nämäni aňladýandygy käbirleri üçin henizem şübheli bolup galýar, ähtimal. Munuň Antiýohusy ýa-da Siriýanyň haýsydyr bir patyşasyny aňladyp bilmeýändigi aýdyňdyr; çünki perişde öňki birnäçe aýatlarda şol millet hakda sözläp gelýärdi, indi bolsa: “halkyňyň talaňçylary-da”, we ş.m., diýýär; bu bolsa, äşgär şekilde, başga bir milleti göz öňünde tutýandygyny görkezýär. Men Antiýohusyň, belki-de, ýehudylary talandygyny boýun alaryn; ýöne Antiýohus görnüşde beýle häsiýetli hiç bir işi ýerine ýetiriji hökmünde hiç ýerde agzalmaýan bolsa, bu nädip “görünşi berkitmek” bolup biler? Çünki ol görnüşde grek patyşalygy diýlip atlandyrylýan zada degişli bolupdy. Ýene-de, “görünşi berkitmek” diýmek, şol bir zady ygtybarly etmek, kämilleşdirmek ýa-da ýerine ýetirmek diýmegi aňlatmalydyr.” William Miller, Miller’s Works, Lecture 6, 89.

“Antiochus” was a name selected by many of the kings of the Syrian Seleucid Empire. The founder of that empire was Seleucid Nicator, and somewhere between twenty-six to thirty kings made up the entire list of Seleucid kings. Many of those kings chose the name “Antiochus”, just as the many popes choose throne-names when they are selected as popes. The popes are all “antichrist,” which means “against Christ”. The word “anti” meaning “against”. As antichrists they have taken the name of their spiritual forefather, who is Satan. Satan and the popes are both identified as the antichrist in inspiration.

“Siriýanyň Selewkiler imperiýasynyň” patyşalarynyň köpüsi tarapyndan saýlanyp alnan at “Antiohus”dy. Şol imperiýanyň esaslandyryjysy Selewk Nikatordy, hem-de Selewkiler patyşalarynyň doly sanawyny takmynan ýigrimi altydan otuza çenli patyşa düzýärdi. Şol patyşalaryň köpüsi “Antiohus” adyny saýlap aldy, edil köp papalaryň papa saýlananda tagt adyny saýlap alşy ýaly. Papalaryň hemmesi “antihriştdir”, munuň manysy “Mesihe garşy” diýmekdir. “Anti” sözi “garşy” manysyny berýär. Antihriştler hökmünde olar öz ruhy atasynyň adyny kabul edipdirler; ol bolsa Şeýtandyr. Ylhamda Şeýtan bilen papalar ikisi hem antihrişt hökmünde tanadylýar.

> “The determination of antichrist to carry out the rebellion he began in heaven will continue to work in the children of disobedience.” Testimonies, volume 9, 230.

> Asmanda başlan gozgalaňy dowam etdirmek baradaky antihristiň tutanýerliligi boýun egmezlik çagalarynda hem işläp durar». Testimonies, 9-njy tom, 230.

A pope is a representative of Satan, and thus they are both against Christ, and therefore are the “antichrist.” They choose a name when they take the position as pope, and become Satan’s earthly representative.

Papa Şeýtanyň wekili bolup, şonuň üçin olaryň ikisi-de Mesihe garşy durýarlar, şonuň üçinem olar “antihristdir”. Olar papa wezipesini kabul edenlerinde bir at saýlap alýarlar we Şeýtanyň ýer ýüzündäki wekili bolýarlar.

> “To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.

> “Dünýä bähbitlerini we hormat-sylaglaryny gazanmak üçin, ybadathana ýer ýüzüniň beýik adamlarynyň hoşniýetini we goldawyny gözlemäge ugrukdyryldy; şeýlelikde, Mesihi ret edip, ol Şeýtanyň wekili bolan Rim episgopyna tabynlyk etmäge iterildi.” Beýik Göreş, 50.

By their works you shall know them, and the popes carry on the same work as Satan.

Olaryň edýän işleri arkaly siz olary tanarsyňyz, papalar bolsa Şeýtanyň şol bir işini dowam etdirýärler.

> “Through the pope of Rome the same work has been carried on here on earth as was carried on in the courts of heaven before the expulsion of the prince of darkness. Satan sought to correct the law of God in heaven, and to supply an amendment of his own. He exalted his own judgment above that of his Creator, and placed his will above the will of Jehovah, and in this way virtually declared God to be fallible. The pope also takes the same course and, claiming infallibility for himself, seeks to adjust the law of God to meet his own ideas, thinking himself able to correct the mistakes he thinks he sees in the statutes and commands of the Lord of heaven and earth. He virtually says to the world, I will give you better laws than those of Jehovah. What an insult is this to the God of heaven!” Signs of the Times, November 19, 1894.

> “Rim papasy arkaly, garaňkylygyň şazadasy kowulmazyndan öň asman mejlislerinde alnyp barylan şol bir iş bu ýerde, ýer ýüzünde-de dowam etdirildi. Şeýtan asmanda Hudaýyň kanunyny düzetmäge we oňa özüniň bir üýtgetmesini goşmaga synanyşdy. Ol öz hökümüni Ýaradanyň höküminiň üstüne çykardy we öz erkini Ýehowanyň erkiniň üstünde goýdy; şeýle etmek bilen-de, hakykatda Hudaýyň ýalňyşyp bilýändigini yglan etdi. Papa hem edil şol ýoly tutýar we özüne ýalňyşmazlyk häsiýetini degişli edip, Hudaýyň kanunyny öz pikirlerine laýyk getirmäge çalyşýar; ol özüni asman bilen ýeriň Rebbi tarapyndan berlen düzgünnamalarda we buýruklarda görýändigini çak edýän ýalňyşlyklaryny düzedip biljek diýip hasap edýär. Ol, hakykatda, dünýä ýüzüne şeýle diýýär: Men size Ýehowanyň kanunlaryndan has gowy kanunlar bererin. Bu asmandaky Hudaýa nähili bir masgaralamadyr!” Signs of the Times, November 19, 1894.

Though Seleucus Nicator established the Seleucid Empire, many of the following kings chose the name “Antiochus,” in honor, not of Seleucus, but of his father. Seleucus’ father, Antiochus, was a nobleman and a general in the service of King Philip II of Macedon, who was the father of Alexander the Great. This noble status and military background helped establish the foundation for Seleucus’s own prominent role and subsequent rise to power after the death of Alexander the Great.

Selewk Nikator Selewkiler imperiýasyny esaslandyran hem bolsa, ondan soň gelen patyşalaryň köpüsi “Antiohus” adyny Selewkusa hormat üçin däl-de, onuň kakasyna hormat hökmünde saýladylar. Selewkusyň kakasy Antiohus asylly bir adam hem-de Beýik Aleksandryň kakasy bolan Makedoniýaly Patyşa Filip II-niň gullugynda hyzmat eden bir serkerde bolupdyr. Bu asylly derejesi we harby geçmişi Selewkusyň öz görnükli ornunyň emele gelmegine hem-de Beýik Aleksandryň ölüminden soň häkimiýete ýokarlanmagyna esas döretmäge ýardam etdi.

Seleucus’ kingdom was established when he took control of three of the four areas of Alexander’s kingdom. Rome also conquers three geographical powers in order to take control and become the king of the north. When Seleucus had secured the east, the west and the north he became the king of the north in the historical narrative, and his capital was the city of Babylon. Many of the following kings chose the name “Antiochus” when they took the northern throne in order to honor their political forefather. The parallel is easy to see, if you choose to see. If you don’t, you don’t.

Selevkosyň patyşalygy, Aleksandryň patyşalygynyň dört böleginden üçüsine gözegçiligi ele geçirende esaslandyryldy. Şeýle hem Rim gözegçiligi ele geçirmek we demirgazygyň patyşasy bolmak üçin üç geografik güýji basyp alýar. Selevkos gündogary, günbatary we demirgazygy berk ele geçirenden soň, taryhy beýanatda demirgazygyň patyşasy boldy, we onuň paýtagty Wawilon şäheridi. Ondan soň gelen patyşalaryň köpüsi, öz syýasy ata-babalaryny hormatlamak üçin demirgazyk tagtyna çykanda “Antiýoh” adyny saýladylar. Meňzeşligi görmek aňsatdyr, eger görmek isleseň. Görmek islemeseň, görmersiň.

The name “Antiochus” (Ἀντίοχος in Greek) comes from the Greek elements’ “anti” (meaning “against” or “opposite”) and “ocheo” (meaning “to hold fast” or “to maintain”). The northern kings chose the name to maintain their political heritage with the father, just as the antichrist (popes) choose names when they begin to rule. Just as the popes are representatives of their father, the devil, so too the Antiochus’ of the Syrian Empire typify representatives of their father. In this application Antiochus represents a proxy of their father. The proxy of the papal power in 1989 was the United States, and the secular testimony upholds the relationship between the antichrist, Pope John Paul II, and Ronald Reagan in their work to bring down the former Soviet Union.

“Antiochus” ady (grek dilinde Ἀντίοχος) grekçe “anti” (“garşy” ýa-da “ters”) we “ocheo” (“berk tutmak” ýa-da “saklap durmak”) böleklerinden gelip çykýar. Demirgazyk patyşalary özleriniň syýasy mirasyny ata bilen saklap galmak üçin bu ady saýlapdyrlar; edil antikristiň (papalaryň) höküm sürüp başlamagynda at saýlaýşy ýaly. Papalar öz atalary bolan iblisiň wekilleri bolşy ýaly, Siriýa imperiýasynyň Antiochuslary hem öz atalarynyň wekilleriniň nusgasy bolup hyzmat edýärler. Bu ulanylyşda Antiochus olaryň atasynyň bir wekili hökmünde görkezilýär. 1989-njy ýylda papalyk häkimiýetiniň wekili Amerikanyň Birleşen Ştatlarydy, we dünýewi şaýatlyk antikrist, Papa Ioann Pawel II bilen Ronald Reaganyň öňki Sowet Soýuzyny ýykmak ugrundaky işinde aralaryndaky gatnaşygy tassyklaýar.

In verses ten through sixteen, the first and last verse possess direct references to verses forty and forty-one. Verse ten directly represents verse forty. Verse sixteen directly represents verse forty-one. The verses represent the portion of the prophecy of Daniel that relates to the last days.

Onunjy aýatdan on altynjy aýata çenli bolan aýatlarda birinji we soňky aýat kyrkynjy hem kyrk birinji aýatlara gönüden-göni salgylanmalary öz içine alýar. Onunjy aýat gönüden-göni kyrkynjy aýaty aňladýar. On altynjy aýat gönüden-göni kyrk birinji aýaty aňladýar. Bu aýatlar Danyýel pygamberligiň ahyrzamana degişli bölegini aňladýar.

> “The book that was sealed was not the book of Revelation, but that portion of the prophecy of Daniel which related to the last days. The Scripture says, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased’ (Daniel 12:4). When the book was opened, the proclamation was made, ‘Time shall be no longer.’ (See Revelation 10:6.) The book of Daniel is now unsealed, and the revelation made by Christ to John is to come to all the inhabitants of the earth. By the increase of knowledge a people is to be prepared to stand in the latter days. . . .

> Möhürlenen kitap Ylham kitaby däl-de, Danyýel pygamberliginiň ahyrky günlere degişli bolan bölegidi. Mukaddes Ýazgy şeýle diýýär: “Emma sen, eý Danyýel, bu sözleri ýap we kitaby ahyrzamanyň wagtyna çenli möhürle; köpler ol ýana, bu ýana ylgap gezerler, bilim artar” (Danyýel 12:4). Kitap açylanda, şeýle yglan edildi: “Wagt indi bolmaz.” (Ylham 10:6-a serediň.) Danyýeliň kitaby indi möhürsizlenendir, Mesihiň Ýahýa beren ylhamy bolsa ýeriň ähli ýaşaýjylaryna ýetmelidir. Bilimiň artmagy arkaly bir halk soňky günlerde berkarar durmaga taýýarlanar....

> “In the first angel’s message men are called upon to worship God, our Creator, who made the world and all things that are therein. They have paid homage to an institution of the Papacy, making of no effect the law of Jehovah, but there is to be an increase of knowledge on this subject.” Selected Messages, book 2, 105, 106.

> “Birinji perişdäniň habarynda adamlar dünýäni we onuň içindäki ähli zatlary ýaradan Hudaýa, biziň Ýaradanymyza sežde etmäge çagyrylýarlar. Olar Papalygyň bir guramasyna tagzym etdiler, şeýlelikde Ýehowanyň kanunyny güýjüni ýitiren etdiler, emma bu mesele boýunça bilimiň artmagy bolar.” Selected Messages, 2-nji kitap, 105, 106.

At the time of the end in 1989 the last six verses of Daniel chapter eleven represent the “portion of the prophecy of Daniel which related to the last days.” It was recognized when it was then unsealed, and that unsealing produced an increase of knowledge on the “institution of the Papacy, making of no effect the law of Jehovah.” The Alpha and Omega always illustrates the end with the beginning, and the testing process that began in 1989, was designed to produce two classes of worshippers.

1989-njy ýylda, ahyrzamanyň döwründe, Danyel kitabynyň on birinji babyndaky soňky alty aýat “Danyel pygamberliginiň soňky günlere degişli bolan bölegini” aňladýar. Bu bölek şol wagt möhri açylanda tanaldy, we şol möhriň açylmagy “Papalygyň binýadynyň goýluşy, Ýehowanyň kanunynyň güýjüni ýatyrmak” babatda bilimiň artmagyna getirdi. Alfa we Omega hemişe soňuny başlangyç arkaly görkezýär, we 1989-njy ýylda başlanan synag prosesi iki topar ybadat edijini ýüze çykarmak üçin niýetlenipdi.

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

> Ol şeýle diýdi: «Öz ýoluň bilen git, eý Daniel; çünki bu sözler ahyrzamanyň wagtyna çenli ýapyk we möhürlenendir. Köp adamlar tämizlener, ak ediler we synalyp geçiler; emma erbetler erbetlik ederler; erbetleriň hiç biri düşünmez; ýöne paýhaslylar düşünerler». Daniel 12:9, 10.

We are now in the final period of that testing process, for the controversy of the robbers at the beginning of Adventism is now being repeated. To identify the robbers as the United States is to identify Antiochus as the robbers. It is the identical controversy of the Millerites and Protestants.

Biz häzir şol synag işiniň ahyrky döwründediris, sebäbi adventizmiň başlangyjyndaky garakçylar baradaky dawa indi täzeden gaýtalanýar. Garakçylary Amerikanyň Birleşen Ştatlary hökmünde kesgitlemek, Antiohy garakçylar hökmünde kesgitlemekdir. Bu, Milleritleriň we protestantlaryň hut şol bir jedelidir.

At the end of the testing process, just as in the beginning of the testing process, which began in 1989, the Lion of the tribe of Judah unseals “that portion of the prophecy of Daniel which related to the last days.” In 1989 it was the last six verses of Daniel eleven, and at the ending it is the hidden history of verse forty, that is typified by verses ten through sixteen.

Synag döwrüniň ahyrynda, edil 1989-njy ýylda başlan synag döwrüniň başynda bolşy ýaly, Ýahuda taýpasynyň Arslany Danieliň pygamberliginiň “ahyryky günlere degişli bolan şol böleginiň” möhürini açýar. 1989-njy ýylda bu Daniel on birinji bapynyň soňky alty aýaty bolupdy, ahyrynda bolsa bu kyrkynjy aýatyň gizlin taryhydyr; ol onunjy aýatdan on altynjy aýata çenli bolan aýatlar arkaly nusgalanýar.

We will continue our consideration of the six lines of controversies within the history of Adventism in the following articles. The first of those six controversies illustrates the last of those six controversies. We will use the first and last controversies to overlay the other four controversies as we unfold the elements involved with the efforts of the enemy of righteousness to prevent God’s people from rightly dividing “the vision”, which is established with the symbol of Rome.

Adwentizmiň taryhynyň içindäki jedelleriň alty ugruny indiki makalalarda gözden geçirmegimizi dowam etdireris. Şol alty jedeliň ilkinjisi, şol alty jedeliň iň soňkusyny şöhlelendirýär. Dogrulygyň duşmanynyň Hudaýyň halkynyň Rim nyşany bilen berkidilen “görünşi” dogry bölüp aýyrmagyna päsgel bermek ugrundaky synanyşyklary bilen baglanyşykly unsurlary açyp görkezýänimizde, beýleki dört jedeli onuň üstüne gatlaklap ýerleşdirmek üçin birinji we soňky jedelleri ulanarys.

> “Unless we understand the importance of the moments that are swiftly passing into eternity, and make ready to stand in the great day of God, we shall be unfaithful stewards. The watchman is to know the time of night. Everything is now clothed with a solemnity that all who believe the truth for this time should realize. They should act in reference to the day of God. The judgments of God are about to fall upon the world, and we need to be preparing for that great day.

> “Bakylyga tiz geçip barýan pursatlaryň ähmiýetine düşünmesek we Hudaýyň beýik güni gelende durmaga taýyn bolmasak, biz ynamsyz dolandyryjylar bolarys. Garawul gijäniň näçe wagty bolandygyny bilmelidir. Häzir hemme zat bu wagt üçin hakykata ynanýanlaryň ählisiniň duýmaly bolan bir dabaralylyk bilen örtülendir. Olar Hudaýyň güni bilen baglanyşykly hereket etmelidirler. Hudaýyň hökümleri dünýäniň üstüne inmek üzere, şonuň üçin biz şol beýik gün üçin taýýarlanmalydyrys.”

> “Our time is precious. We have but few, very few days of probation in which to make ready for the future, immortal life. We have no time to spend in haphazard movements. We should fear to skim the surface of the word of God.” Testimonies, volume 6, 407.

> “Biziň wagtymyz gymmatlydyr. Geljekdäki, ölümsiz ýaşaýyş üçin taýýarlyk görmek babatda synag möhletimiziň diňe az, örän az güni galandyr. Tötänleýin hereketlere sarp etmäge wagtymyz ýok. Hudaýyň Sözüniň üstüni ýüzleý geçmekden gorkmalydyrys.” Testimonies, volume 6, 407.

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