“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.

“Wahy kitabynda Mukaddes Kitabyň ähli kitaplary birleşýär we tamamlanýar. Ine, Danyýel kitabynyň üstüni ýetirijisi şudur.” Acts of the Apostles, 585.

The truth that is identified by John as “the Revelation of Jesus Christ,” which the Lion of the tribe of Judah has been unsealing for his people since July 2023, is brought to perfection when the book of Daniel is brought together with the book of Revelation. Daniel chapter two represents the second angel’s message in the context of the image of the beast test of the last days. It identifies a process of testing and a specific period of testing.

Ýahýanyň “Isa Mesihiň Ylhamy” diýip atlandyrýan we Ýahuda tiresiniň Arslanynyň 2023-nji ýylyň iýul aýyndan bäri öz halky üçin möhürlerini açyp gelýän hakykaty, Danyýel kitaby Ylham kitaby bilen birleşdirilende kämillige ýetirilýär. Danyýel kitabynyň ikinji baby ahyrky günlerdäki wagşy haýwanyň şekili bilen baglanyşykly synagyň çäginde ikinji perişdäniň habaryny aňladýar. Ol synagdan geçirilmek prosesini we synagyň anyk döwrüni kesgitleýär.

The period and process of Daniel chapter two, represented by the seventy years of Daniel’s captivity, typified the testing period of the Protestants in Millerite history. The Protestants failed their testing process and became the daughters of Rome. Prophetically, a daughter typifies her mother; and Rome is a prophetic beast. Their failure and subsequent transitioning into the daughters of Rome typify the test of the image of the beast in our current history, for they transitioned into an image of the beast. Our current testing process is therefore represented by Daniel’s seventy years of captivity, and also by the history of the second angel’s message during the Millerite movement.

Danyýeliň ýetmiş ýyllyk ýesirligi bilen aňladylýan Danyýel kitabynyň ikinji babyndaky döwür we proses millerçileriň taryhynda protestantlaryň synag döwrüni öňünden nyşanlandyrýardy. Protestantlar öz synag prosesinde şowsuzlyga uçradylar we Rimiň gyzlaryna öwrüldiler. Pygamberlik manysynda gyz öz enesini nyşanlandyrýar; Rim bolsa pygamberlikdäki wagşy haýwandyr. Olaryň synagda şowsuzlyga uçramagy we soňra Rimiň gyzlaryna öwrülmegi taryhymyzyň häzirki döwründäki wagşy haýwanyň keşbi bilen bagly synagy öňünden nyşanlandyrýar, çünki olar wagşy haýwanyň keşbine öwrüldiler. Şonuň üçin häzirki synag prosesimiz Danyýeliň ýetmiş ýyllyk ýesirligi bilen, şeýle hem millerçiler hereketiniň döwründäki ikinji perişdäniň habarynyň taryhy bilen aňladylýar.

In the history of the second angel’s message that began on September 11, 2001, there is a specific period and testing process that is symbolically represented as Nebuchadnezzar’s image-dream of beasts; for a kingdom in Bible prophecy is also a beast. Nebuchadnezzar and the Chaldean religious elite represent those that fail the test, and Daniel and the three worthies represent those that pass the test. It may appear otherwise, but Nebuchadnezzar’s failure is confirmed in chapter three of Daniel.

2001-nji ýylyň 11-nji sentýabrynda başlanan ikinji perişdäniň habarynyň taryhynda aýratyn bir döwür we synag prosesi bar; bu, nyşanly görnüşde Nebukadnesaryň haýwanlar baradaky şekil-düýşi bilen görkezilýär, çünki Injil pygamberliginde bir patyşalyk hem haýwandyr. Nebukadnesar bilen haldy dini elitas y synagdan geçip bilmeýänleri aňladýar, Daniel bilen üç wepaly bolsa synagdan geçýänleri aňladýar. Munuň başgaça görünmegi mümkin, emma Nebukadnesaryň şowsuzlyga uçrandygy Daniel kitaby-nyň üçünji babynda tassyklanýar.

In the testing process, which is represented in both Daniel chapters one and two, there are specific prophetic waymarks that line up with the truths that have recently been set forth in the book of Revelation. In chapter one, “ten days” represented the testing period that led to Daniel manifesting a fairer and fatter image due to his eating the heavenly fare, while the other class of eunuchs manifested the image of those who ate the diet of the king. A king prophetically is a kingdom, and prophetically a king or kingdom is also a beast. Those whose countenances manifested the results of eating the king’s diet manifested the image of the beast.

Danyýel kitabynyň hem birinji, hem-de ikinji babynda beýan edilýän synag işinde Ylham kitabynda ýakynda beýan edilen hakykatlara gabat gelýän anyk pygamberlik ýol belgileri bar. Birinji bapda “on gün” Danyýeliň gökdäki tagamlardan iýmitlenendigi sebäpli has görmegeý we has dolmuş keşpde görünmegine getiren synag döwrüni aňladýardy; agtalaryň beýleki topary bolsa patyşanyň naharyndan iýenleriň keşbini görkezýärdi. Pygamberlikde patyşa patyşalygy aňladýar, şeýle hem pygamberlikde patyşa ýa-da patyşalyk wagşy haýwany aňladýar. Ýüz keşplerinde patyşanyň naharyndan iýmitlenmegiň netijeleri görünýänler wagşy haýwanyň keşbini görkezdiler.

In Daniel chapter two, Daniel was praying to understand the hidden “secret” of Nebuchadnezzar’s image-dream. He needed to know what the dream was, and also what it meant. He represents those in the last days that are seeking to understand the secrets associated with the unsealing of the Revelation of Jesus Christ, for the unsealing of the Revelation of Jesus Christ is the last prophetic “secret” that is unsealed before probation closes. All the prophets, including Daniel, are identifying the last days. Daniel’s endeavor to understand the “secret” was a life-or-death endeavor, as is the image of the beast test for God’s people in the last days.

Danyýl pygamberiň kitabynyň ikinji babynda Danyýl Nebukadnesaryň şekil baradaky düýşündäki gizlin “syry” düşünmek üçin doga edýärdi. Oňa düýşüň nämedigini-de, onuň nämäni aňladýandygyny-da bilmek gerekdi. Ol ahyrky günlerde Isa Mesihiň Ylhamynyň açylmagy bilen baglanyşykly syrlara düşünmäge çalyşýanlary aňladýar, çünki Isa Mesihiň Ylhamynyň açylmagy synag möhleti tamamlanmazdan öň açylýan iň soňky pygamberlik “syrydyr”. Ähli pygamberler, şol sanda Danyýl hem, ahyrky günleri görkezýärler. Danyýlyň bu “syra” düşünmek ugrundaky tagallasy ýaşaýyş bilen ölüm meselesi bolşy ýaly, ahyrky günlerde Taňrynyň halky üçin haýwanyň şekili baradaky synag hem şeýle ýaşaýyş bilen ölüm meselesidir.

“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.” Manuscript Releases, volume 15, 15.

“Reb maňa haýwanyň keşbiniň synag möhleti tamamlanmazdan ozal emele getiriljekdigini aýdyň görkezdi; çünki ol Hudaýyň halky üçin beýik synag bolar, onuň arkaly olaryň ebedi ykbaly çözüler.” Manuscript Releases, 15-nji tom, 15.

The prayer of Daniel, as he sought to understand the “secret,” represents a specific waymark in the history of God’s people in the last days. The book of Daniel provides two witnesses that establish the waymark of “prayer” in the last days. That waymark is located in the period of time that is represented by the second message of every reform line.

Danyýeliň “syr”a düşünmäge çalyşýan mahalyndaky dogasy, Hudaýyň halkynyň ahyrky günlerdäki taryhynda belli bir ýol belgisine wekilçilik edýär. Danyýel kitaby ahyrky günlerde “doga” ýol belgisini berkidýän iki şaýat berýär. Ol ýol belgisi her bir özgeriş setiriniň ikinji habary bilen aňladylýan wagt döwründe ýerleşýär.

The prophetic setting of both prayers is the seventy years of captivity, which as a symbol represents the “seven times” of Leviticus twenty-six. In Daniel two, in the first verse, the name “Nebuchadnezzar” is doubled, and the doubling of a word in Scripture is a symbol of the second angel’s message.

Iki doganyň hem pygamberlik konteksti ýetmiş ýyllyk ýesirlik döwrüdir; bu döwür nyşan hökmünde Lewiler kitabynyň ýigrimi altynjy babyndaky “ýedi döwri” aňladýar. Danyýel kitabynyň ikinji babynyň birinji aýatynda “Nebukadnesar” ady iki gezek agzalýar, Mukaddes Ýazgylarda bir sözüň iki gezek gaýtalanmagy bolsa ikinji perişdäniň habarynyň nyşanydyr.

There are several references in the writings of Sister White that identify Daniel chapter three as a symbol of the Sunday law. Daniel chapter one possesses every characteristic of the first angel’s message, and we are informed that you cannot have a third message (Daniel chapter three) without a first and second message.

Waýt uýanyň ýazgylarynda Danyýel kitabynyň üçünji babynyň ýekşenbe kanunynyň nyşanydygyny görkezýän birnäçe salgylanma bar. Danyýel kitabynyň birinji baby birinji perişdäniň habaryna mahsus ähli aýratynlyklary özünde jemleýär we bize birinji hem-de ikinji habar bolmazdan, üçünji habaryň (Danyýel kitabynyň üçünji baby) bolup bilmejekdigi aýdylýar.

The image of the beast test has been defined by Ellen White as the test we must pass before probation closes, and before we are sealed. When the music played in Daniel chapter three, probation symbolically closed, for chapter three represents the Sunday law. Nebuchadnezzar’s music represents the melody that the whore of Tyre then begins to sing to the kings of the earth at the end of the symbolic seventy years that she had been forgotten.

Haýwanyň keşbiniň synagy Ellen Waýt tarapyndan synag möhleti tamamlanmazdan öň we möhürlenmezden öň geçmeli synagymyz hökmünde kesgitlenendir. Daniýel kitabynyň üçünji babynda saz çalnan wagty, synag möhleti nyşanlaýyn taýdan tamamlandy, çünki üçünji bap Ýekşenbe kanunyny aňladýar. Nebukadnesaryň sazy bolsa, nyşanlaýyn ýetmiş ýylyň ahyrynda, özüniň unudylan döwrüniň soňunda, Sur rehimsiz aýalynyň ýer ýüzüniň patyşalaryna aýdyp başlamagyndaky owazy aňladýar.

And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.

Şol günde şeýle bolar: Sur ýetmiş ýyl unudylar, bir patyşanyň günleriniň möçberine görä; ýetmiş ýylyň ahyrynda bolsa Sur jelep ýaly aýdym aýdyp başlar. Arfa al, şäheri aýlanyp çyk, eý, unudylan jelep; ýakymly nagmalar çal, köp aýdymlar aýt, tä seni ýatlansynlar. Ýetmiş ýylyň ahyryndan soň şeýle bolar: Reb Sur bilen işe girişer, ol hem öz hakyna dolanar we ýer ýüzüniň ýüzündäki dünýäniň ähli patyşalyklary bilen zyna eder. Işaýa 23:15–17.

Sister White identifies the three angels’ messages as three tests.

Waýt uýa üç perişdäniň habarlaryny üç synag hökmünde häsiýetlendirýär.

“Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.” Review and Herald, October 31, 1899.

“Birinji we ikinji perişdeleriñ habarlary astynda Güýewi garşy almaga çykan köp adam, dünýä berilmeli bolan üçünji, ahyrky synag habaryny ret etdi; iň soňky çagyryş edilende-de şuňa meňzeş orun tutular.” Review and Herald, 31 oktýabr, 1899.

Upon several witnesses, Daniel chapter two is the second angel’s message. The history of the empowerment of the first angel until the judgment is the history represented by the seventy years of Daniel’s captivity. The setting of Daniel’s prayer in chapter two takes place within the seventy years, which is a symbol of the “seven times”.

Birnäçe şaýadyň şaýatlygyna görä, Danyýel kitabynyň ikinji baby ikinji perişdäniň habarydyr. Birinji perişdäniň güýçlendirilmeginden tä höküme çenli bolan taryh Danyýeliň ýesirlikde geçiren ýetmiş ýyly arkaly şekillendirilýän taryhdyr. Danyýeliň ikinji bapda beýan edilýän dogasy şol ýetmiş ýylyň dowamynda edilýär; bu ýetmiş ýyl bolsa “ýedi döwrüň” nyşanydyr.

The prayer of chapter nine begins with a direct reference to the seventy years. The prophetic setting of both prayers is identical. They represent different aspects of the same prayer, but are both placed in the identical setting of the “seven times,” and both align with the waymark of “prayer” that is located in the history of the one hundred and forty-four thousand of the last days.

Dokuzynjy bapdaky doga ýetmiş ýyla gönüden-göni salgylanmak bilen başlanýar. Iki doganyň hem pygamberlik çarçuwasy birmeňzeşdir. Olar şol bir doganyň dürli taraplaryny görkezýärler, emma ikisi-de “ýedi döwür” bilen baglanyşykly şol bir çarçuwada ýerleşdirilýär we ikisi-de soňky günlerdäki ýüz kyrk dört müň adamyň taryhynda orun alan “doga” atly ýol nyşanyna gabat gelýär.

When Daniel prays in chapter nine, he is in a prophetic “period of transition” from the kingdom of Babylon unto the kingdom of the Medes and the Persians. That transition point is also a waymark, and it also aligns with the same transition point in the movement of the third angel, when God’s people die in the street as “Laodiceans”, and come out of the grave as “Philadelphians”. The transition point for the movement of the first angel aligns with both Daniel’s transition point and the movement of the third angel, and all three are directly connected with the “seven times” of Leviticus twenty-six. The transition from Philadelphia to Laodicea in the Millerite movement took place with the arrival of “new light” on the “seven times” in 1856, and the subsequent rejection of the “seven times” altogether in 1863. Daniel in chapter nine, the movement of the first angel in Millerite time, and the movement of the third angel in our time all have transition points that align with one another, and all three transition points are set within the context of the “seven times”.

Danyýel dokuzynjy bapda doga edende, ol Wawilon patyşalygyndan midiýalylaryň we parslaryň patyşalygyna geçilýän pygamberlik häsiýetli “geçiş döwründe” bolýar. Şol geçiş nokady ýol görkeziji bellik hem bolup, üçünji perişdäniň hereketinde Hudaýyň halkynyň köçede “Laodikiýalylar” hökmünde ölüp, mazardan “Filadelfiýalylar” hökmünde çykýan şol bir geçiş nokadyna hem gabat gelýär. Birinji perişdäniň hereketindäki geçiş nokady Danyýeliň geçiş nokady bilen hem, üçünji perişdäniň hereketi bilen hem gabat gelýär we bularyň üçüsi-de Lewiler kitabynyň ýigrimi altynjy babyndaky “ýedi döwür” bilen gönüden-göni baglanyşyklydyr. Milleritleriň hereketinde Filadelfiýadan Laodikiýa geçiş 1856-njy ýylda “ýedi döwür” barada “täze ýagtylygyň” gelmegi hem-de soňra, 1863-nji ýylda, “ýedi döwrüň” bütinleý ret edilmegi bilen bolup geçdi. Dokuzynjy bapdaky Danyýeliň hem, milleritleriň döwründäki birinji perişdäniň hereketiniň hem, biziň döwrümizdäki üçünji perişdäniň hereketiniň hem biri-birine gabat gelýän geçiş nokatlary bar we bu üç geçiş nokadynyň ählisi “ýedi döwür” kontekstinde ýer alýar.

In the history of the testing process, Daniel represents the messenger that is given the light which he shares first with his three companions, thus typifying the prophetic role of “Elijah”, who is the “voice crying in the wilderness”.

Synag döwrüniň taryhynda Daniýel ilki bilen öz üç ýoldaşy bilen paýlaşýan nury berlen habarçyny aňladýar; şeýlelikde ol çöllükde gygyrýan ses bolan “Ylýas”yň pygamberlik wezipesiniň nyşany bolýar.

The “secret” of Daniel chapter two identifies that the eighth kingdom of Bible prophecy is “of the seven” kingdoms. As the first representation of the kingdoms of Bible prophecy, it therefore connects with the last representation of the kingdoms of Bible prophecy found in Revelation chapter seventeen. The eighth kingdom, being “of the seven” previous kingdoms, is addressing the transition point that establishes modern Babylon as the three-fold union of the dragon, the beast and the false prophet. Nebuchadnezzar’s image-dream is ultimately identifying the eighth earthly kingdom of prophetic history.

Danyýl kitabynyň ikinji babyndaky “gizlin syr” Mukaddes Kitabyň pygamberliklerinde agzalýan sekizinji patyşalygyň “ýediniň özünden” bolandygyny görkezýär. Şeýlelikde, ol Mukaddes Kitabyň pygamberliklerindäki patyşalyklaryň ilkinji beýany hökmünde, Ylham kitabynyň on ýedinji babynda duş gelýän şol patyşalyklaryň soňky beýany bilen baglanyşýar. Sekizinji patyşalyk, özünden öňki “ýedi” patyşalygyň “özünden” bolmak bilen, döwrebap Wawilonyň aždarha, wagşy haýwan we galp pygamber diýen üç esse birleşme hökmünde dikeldilýän geçiş nokadyna ýüzlenýär. Nebukadnesaryň şekil baradaky düýşi, ahyrsoňunda, pygamberlik taryhynyň ýer ýüzündäki sekizinji patyşalygyny aýan edýär.

A kingdom is a beast in Bible prophecy, so the truth represented by Nebuchadnezzar’s image-dream is the first reference to the final beast, as is also identified in Revelation chapter seventeen. Therefore, Nebuchadnezzar’s dream is ultimately the dream of the image of the eighth and final beast. It’s the dream of “the image of the beast”.

Mukaddes Kitabyň pygamberliklerinde bir patyşalyk bir haýwan hökmünde görkezilýär; şonuň üçin Nebukadnesaryň şekil baradaky düýşünde beýan edilen hakykat, Ylham kitabynyň on ýedinji babynda hem anyk görkezilişi ýaly, ahyrky haýwana degişli ilkinji salgydyr. Şeýle bolansoň, Nebukadnesaryň düýşi iň soňunda sekizinji we ahyrky haýwanyň şekili baradaky düýşdür. Bu, “haýwanyň şekili” baradaky düýşdür.

That in itself is the confirmation of the importance of recognizing the transition point that occurs in the movement of the third angel, but the “secret” is also the key that brings together and establishes much of what the previous articles have been identifying about the history that followed July 18, 2020. In those articles, it has been presented that the four waymarks of each of the sacred reform movements, which are represented by Daniel’s seventy years of captivity, always possess the same theme.

Munuň özi üçünji perişdäniň hereketinde ýüze çykýan geçiş nokadyny aňlamagyň ähmiýetini tassyklaýar, emma “syr” öňki makalalarda 2020-nji ýylyň 18-nji iýulyndan soňky taryh barada kesgitlenip gelinýän zatlaryň köpüsini bir ýere jemleýän we esaslandyrýan açar hem bolup durýar. Şol makalalarda Danyýeliň ýetmiş ýyllyk ýesirligi arkaly şekillendirilýän mukaddes özgertme hereketleriniň her biriniň dört ýol nyşanynyň hemişe şol bir tema eýedigi beýan edilip gelindi.

Those four waymarks in the time of Christ were set within the context of “death and resurrection”. The first waymark, which represented the empowerment of the first message, was Christ’s baptism, the symbol of death and resurrection. The second waymark, which represents the first disappointment in that history, was the death and resurrection of Lazarus. The third waymark was the triumphal entry into Jerusalem, representing the Midnight Cry. Christ was heading to His death and resurrection, and Lazarus, the living representative of death and resurrection, led the procession. Lazarus also establishes that during the proclamation of the Midnight Cry, God’s people are “sealed”.

Mesihiň döwründäki şol dört sepgit “ölüm we direliş” kontekstinde ýerleşdirilipdi. Birinji habara güýç berilmegini aňladýan birinji sepgit Mesihiň suwa çümdürilmegidi; bu ölüm we direlişiň nyşanydy. Şol taryhdaky ilkinji lapykeçligi aňladýan ikinji sepgit Lazaryň ölümi we direlişidi. Üçünji sepgit Mesihiň Iýerusalime dabaraly girmegidi; bu Ýarygijeki Çagyryşy aňladýardy. Mesih Öz ölümine we direlişine tarap barýardy, ölüm we direlişiň janly wekili bolan Lazar bolsa ýörişiň başyny çekýärdi. Lazar şeýle hem Ýarygijeki Çagyryş yglan edilýän döwürde Hudaýyň halkynyň “möhürlenýändigini” tassyklaýar.

“This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.

“Bu täçlendiriji gudrat, ýagny Lazarusy direltmek, Onuň işine we Öz ilahydygyna bolan talap-daliline Hudaýyň möhürüni basmak üçin edilmelidi.” The Desire of Ages, 529.

The fourth waymark of judgment was the cross, which was also a death and resurrection. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Hökümiň dördünji ýolbelgisi haçdy, ol hem ölüm hem-de direlişdi. Şol dört ýolbelginiň döwri Danyýeliň ýetmiş ýyllyk ýesirligi bilen şekillendirilýär.

In Millerite history, the theme was the “day-for-a-year principle”, and August 11, 1840, was the confirmation of that principle. The first disappointment was the result of an incorrect application of the day-for-a-year principle. The Midnight Cry was the perfection of the day-for-a-year principle in connection with the twenty-three-hundred-year prophecy and the twenty-five-hundred-and-twenty-year prophecy, and then the Investigative Judgment began when those day-for-a-year prophecies were fulfilled on October 22, 1844. The theme of all four waymarks in Millerite history was the “day-for-a-year principle”. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Millerçileriň taryhynda esasy tema “bir güne bir ýyl ýörelgesi” bolup, 1840-njy ýylyň 11-nji awgusty şol ýörelgäniň tassygy boldy. Ilkinji lapykeçlik bir güne bir ýyl ýörelgesiniň nädogry ulanylmagynyň netijesidi. Ýarygijeki çagyryş iki müň üç ýüz ýyllyk pygamberlik we iki müň bäş ýüz ýigrimi ýyllyk pygamberlik bilen baglanyşyklylykda bir güne bir ýyl ýörelgesiniň kämillige ýetmegidi; soňra şol ýörelgä esaslanýan pygamberlikler 1844-nji ýylyň 22-nji oktýabrynda ýerine ýetende, Derňew hökümi başlandy. Millerçileriň taryhyndaky dört ýol belgisiniň ählisiniň temasy “bir güne bir ýyl ýörelgesi” boldy. Şol dört ýol belgisiniň döwri Danyýeliň ýetmiş ýyllyk ýesirligi arkaly şekillendirilýär.

In the days of King David, the theme was “the ark of God”. When David was empowered, he then determined to bring the ark to the city of David.

Dawut patyşanyň döwründe esasy mowzuk «Hudaýyň äht sandygy» bolupdy. Dawut güýç-kuwwata eýe bolansoň, sandygy Dawudyň şäherine getirmegi ýüregine düwdi.

And David went on, and grew great, and the Lord God of hosts was with him. 2 Samuel 5:10.

Dawut öňe gitdi we beýgeldi, goşunlaryň Reb Hudaýy onuň bilen boldy. 2 Şamuwel 5:10.

The first disappointment was when Uzzah sinned by touching the ark. The third waymark was when David understood that the Lord had blessed the house of Obededom the Gittite, where the ark had been kept since Uzzah’s rebellion. David then went and retrieved the ark for his triumphal entry into Jerusalem (only for his wife to manifest undue anger and “disappointment” for David’s entrance). Each of those four waymarks is represented by the ark. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Ilkinji lapykeçlik Uzza äht sandygyna el degrip günä eden mahaly ýüze çykdy. Üçünji ýol belgisi Dawudyň Rebbiň gatly Obededomyň öýüne bereket berendigine göz ýetiren pursadydy; äht sandygy Uzzanyň pitnesinden bäri şol öýde saklanypdy. Şondan soň Dawut gidip, Iýerusalime dabaraly girmegi üçin äht sandygyny alyp gaýtdy (emma Dawudyň şähere girmegine aýaly ýerliksiz gahar-gazap we «lapykeçlik» bildirdi). Şol dört ýol belgisiniň her biri äht sandygy arkaly aňladylýar. Şol dört ýol belgisini öz içine alýan döwür Daniýeliň ýetmiş ýyllyk ýesirligi arkaly aňladylýar.

On September 11, 2001, Islam of the “third Woe” was loosed, and then restrained. July 18, 2020, was a failed prediction about the role of Islam. The message that brings the dead dry bones to life comes from “the four winds”, which are a symbol of Islam and represents the Midnight Cry message. The national ruin that follows the national apostasy of the Sunday law in the United States is brought about by Islam of the “third Woe”. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

2001-nji ýylyň 11-nji sentýabrynda “üçünji Hasratyň” Yslamy boşadyldy, soňra bolsa saklanyp goýuldy. 2020-nji ýylyň 18-nji iýuly Yslamyň orny baradaky başa barmadyk öňünden aýdylan çaklama boldy. Öli gurak süňkleri ýaşaýşa getirýän habar “dört ýelden” gelýär; olar Yslamyň nyşany bolup, Ýary gije Çagyryşy habaryny aňladýar. Amerikanyň Birleşen Ştatlarynda ýekşenbe kanunynyň getiren milli ýüz dönderişinden soň gelýän milli heläkçilik “üçünji Hasratyň” Yslamy arkaly amala aşyrylýar. Şol dört ýolgörkezijiniň döwri Daniýeliň ýetmiş ýyllyk ýesirligi bilen şekillendirilýär.

The movement of the first angel represents the movement of the third angel, and the Midnight Cry message in Millerite history was a correction of the failed prediction that produced the first disappointment.

Birinji perişdäniň hereketi üçünji perişdäniň hereketini aňladýar, we Millerçi taryhyndaky Gije ýarysy gykylygy habary ilkinji lapykeçligi döreden başa barmadyk çaklamanyň düzedilişi bolupdy.

“The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.

Göwnüçökgünler Ýazgylardan özleriniň gijä galynýan wagtda bolandyklaryny we görlüşiň ýerine ýetmegini sabyr bilen garaşmalydyklaryny gördüler. Olary 1843-nji ýylda öz Reblerine garaşmaga alyp gelen şol bir subutnamalar, Ony 1844-nji ýylda-da garaşmaga umyt etdirdi». Ilkinji Ýazgylar, 247.

The same evidence of an Islamic attack upon Nashville is the evidence of an attack upon Nashville that will take place in response to the enforcement of Sunday worship. The writings of the Spirit of Prophecy never fail. The prediction of an attack upon Nashville is set forth in the writings of the Spirit of Prophecy. The Nashville prediction will be fulfilled, but the prediction of the attack on Nashville will be based upon a correction of the previously failed prediction, as it was in Millerite history. It is fulfilled at the fourth waymark, which is the waymark representing “judgment”.

Neşwille yslamy hüjümiň ediljekdigini görkezýän şol bir subutnamalar ýekşenbe güni ybadat etmegiň mejbury berjaý etdirilmegine jogap hökmünde Neşwille hüjüm ediljekdiginiň hem subutnamalarydyr. Pygamberlik Ruhunyň ýazgylary hiç haçan ýalňyş çykmaýar. Neşwille hüjüm ediljekdigi baradaky öňünden aýdylan habar Pygamberlik Ruhunyň ýazgylarynda beýan edilendir. Neşwill baradaky öňünden aýdylan habar amala aşar, emma Neşwille hüjüm ediljekdigi baradaky öňünden aýdylan habar, milleritleriň taryhynda bolşy ýaly, ozal amala aşmadyk öňünden aýdylan habaryň düzedilmegine esaslanar. Ol dördünji ýol belgisinde amala aşýar, bu bolsa “hökümi” aňladýan ýol belgisidir.

Jesus always illustrates the end with the beginning, and the first waymark of September 11, 2001, was an attack by Islam, so at the judgment of the Sunday law, there will be an Islamic attack upon Nashville. It may very well include other targets, but the message of the Midnight Cry is the message that is a correction of the message that produced the first disappointment. The first disappointment was caused by the sin of applying the time element to the prediction, not by the words of Ellen White.

Isa hemişe ahyry başlangyç arkaly düşündirýär we 2001-nji ýylyň 11-nji sentýabryndaky ilkinji ýol nyşany yslamyň hüjümi bolupdy, şonuň üçin ýekşenbe kanunynyň hökümi wagtynda Neşwille yslam hüjümi bolar. Bu hüjümiň başga nyşanalary hem öz içine almagy doly mümkin, ýöne Ýarygije nidasynyň habary ilkinji lapykeçlige getiren habary düzedýän habardyr. Ilkinji lapykeçlige Ellen Waýtyň sözleri däl-de, öňünden aýdylan habara wagt unsuryny degişli etmek günäsi sebäp bolupdy.

It is important to recognize that the four waymarks that begin at the “empowerment” of the first message (which in Daniel occurs at the beginning of the symbolic seventy years) are always governed by the same theme. If you have accepted September 11, 2001, as a fulfillment of prophecy, you have prophetically eaten “the hidden book”. Very few people actually ate that truth, but there were some, as represented by Daniel, that purposed in their hearts not to be defiled by the Babylonian diet. Yet there are those who profess to believe September 11, 2001, was a fulfillment of prophecy, but argue that it was not Islam, but the Bush family, or the globalists, or the Jesuits, or the CIA or some combination of the usual subjects which are often employed by the modern conspiracy theorists. As Alpha and Omega, Jesus illustrates the end with the beginning, so if we are incorrect about what was prophetically represented on September 11, 2001, we are destroying our ability to rightly divide the prophetic Word of “truth”.

Birinji habaryň “güýçlendirilmegi” bilen (Danyýeliň kitabynda bu simwoliki ýetmiş ýylyň başynda bolup geçýär) başlanýan dört ýol belgisiniň hemişe şol bir tema tabyndygyna düşünmek möhümdir. Eger siz 2001-nji ýylyň 11-nji sentýabryny pygamberligiň berjaý bolmagy hökmünde kabul eden bolsaňyz, onda siz pygamberlik manysynda “gizlenen kitaby” iýen bolýarsyňyz. Aslynda şol hakykaty iýen adamlar örän azdy, emma Danyýeliň keşbinde görkezilen, Wawilonyň iýmiti bilen özlerini haramlamazlygy ýüreklerine düwen käbir adamlar bardy. Şeýle-de bolsa, 2001-nji ýylyň 11-nji sentýabrynyň pygamberligiň berjaý bolmagy bolandygyna ynanýandyklaryny ykrar edýän, ýöne bu wakanyň aňyrsynda yslamyň däl-de, Buş maşgalasynyň, ýa globalistleriň, ýa iýezuitleriň, ýa CIA-nyň, ýa-da häzirki zaman dildüwşük nazaryýetçileriniň köplenç agzaýan şol bir adamlarynyň we toparlarynyň haýsydyr bir utgaşmasynyň durandygyny öňe sürýänler hem bar. Alfa we Omega bolan Isa ahyry başlangyç arkaly görkezýär, şonuň üçin eger biz 2001-nji ýylyň 11-nji sentýabrynda pygamberlik taýdan nämäniň şekillendirilendigi barada ýalňyşýan bolsak, onda “hakykatyň” pygamberlik Sözüni dogry seljermek ukybymyzy ýok edýäris.

The “empowerment” of the first message in Millerite history was Islam of the second Woe, and that empowerment typified the empowerment on September 11, 2001, that was brought about by Islam of the third Woe.

Millerçi taryhyndaky ilkinji habaryň “güýçlendirilmegi” ikinji Hasratyň Yslamy bolupdy, we şol güýçlendirme 2001-nji ýylyň 11-nji sentýabrynda üçünji Hasratyň Yslamy tarapyndan amala aşyrylan güýçlendirmäni öňden şekillendirýärdi.

Islam at the first waymark identifies Islam at the last waymark. The last waymark represents the judgment, and the United States is judged at the Sunday law. It is the second message of Ezekiel in chapter thirty-seven that brings the dead to life, and that message is the message of the third waymark, which is the Midnight Cry. It is the sealing message, as typified by the triumphal entry of Christ riding upon an “ass”, a symbol of Islam. The Midnight Cry sealing message is carried by Islam.

Ilkinji ýol nyşanyndaky yslam soňky ýol nyşanyndaky yslamy kesgitleýär. Soňky ýol nyşany höküm çykarylmagyny aňladýar, Amerikanyň Birleşen Ştatlarynyň üstünden bolsa ýekşenbe kanuny wagtynda höküm çykarylýar. Ölüleri direldýän hut Ezekiýel kitabynyň otuz ýedinji babyndaky ikinji habardyr, şol habar bolsa Ýarygije Çagyryşy bolan üçünji ýol nyşanynyň habarydyr. Mesihiň yslamyň nyşany bolan “eşege” münüp dabaraly girmegi arkaly timsallaşdyrylan bu habar möhürleme habarydyr. Ýarygije Çagyryşynyň möhürleme habary yslam tarapyndan ýetirilýär.

Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. Matthew 21:5.

Sion gyzyna aýdyň: Ine, seniň Patyşaň saňa gelýär, ýumşak häsiýetli bolup, eşegiň üstünde, hatda eşegiň taýçanagy bolan gulunyň üstünde oturandyr. Matta 21:5.

Ezekiel’s second prophecy comes from the “four winds”, which are also a symbol of Islam. It is absolutely essential to be clear about this truth, for the message that is the Midnight Cry is the message identifying Islam of the third Woe as the power that brings judgment upon the United States at the Sunday law and produces the national ruin that follows the decree.

Hyzkylyň ikinji pygamberligi yslamyň hem nyşany bolan “dört ýelden” gelýär. Bu hakykata aýdyň düşünmek örän zerurdyr, çünki Ýarygije Çagyryşy bolan habar üçünji Bela bilen baglanyşykly yslamy ýekşenbe kanuny girizilende Birleşen Ştatlary hökme sezewar edýän we şol permanyň yzyndan gelýän umumymilli weýrançylyga sebäp bolýan güýç hökmünde tanadýan habardyr.

The Seven Trumpets of Revelation were God’s judgments upon the enforcement of Sunday worship by both pagan Rome and papal Rome.

Ylhamyň ýedi surnaýy butparaz Rim bilen papalyk Rimi tarapyndan ýekşenbe gününe ybadat etmegiň mejbury edilmegine garşy Hudaýyň hökümleridi.

  • The first four Trumpets were brought against pagan Rome after Constantine enforced the first Sunday law in the year 321.

    Ilkinji dört Surna, Konstantin biziň eramyz 321-nji ýylda ilkinji ýekşenbe kanunyny güýje girizenden soň, butparaz Rime garşy getirildi.

  • The fifth and sixth Trumpets (which are also the first and second Woes of Islam), were God’s judgments against papal Rome for the papal Sunday law enacted at the Council of Orleans, in the year 538.

    Bäşinji we altynjy Surnaýlar (olar Yslamyň birinji we ikinji Walygylary hem bolup durýar), b.e. 538-nji ýylda Orlean Geňeşinde kabul edilen papalyk ýekşenbe kanuny sebäpli, papalyk Rimine garşy Hudaýyň hökmleridi.

  • The seventh Trumpet (which is the third Woe of Islam), is the judgment brought upon the United States when it enforces Sunday worship in the near future.

    Ýedinji Surna (yslamyň üçünji “Wah”sy bolan) ýakyn geljekde ýekşenbe gününe ybadaty hökmany edýän wagtynda Amerikanyň Birleşen Ştatlarynyň üstüne getiriljek hökmdür.

Islam of the third Woe represents the first waymark of September 11, 2001. The failed prediction of Islam’s attack on Nashville on July 18, 2020, represents the first disappointment, the second waymark. The message of the “four winds” of Islam, as represented in Ezekiel’s second prophecy in chapter thirty-seven, represents the Midnight Cry, the third waymark, and then comes the fourth waymark of the fulfillment of the failed prediction of July 18, 2020, at the Sunday law. Those are the four prophetic waymarks that occur in the prophetic history of the one hundred and forty-four thousand as represented by Daniel’s seventy years of captivity.

Üçünji belanyň Yslamy 2001-nji ýylyň 11-nji sentýabryndaky birinji ýol belgisini aňladýar. Yslamyň 2020-nji ýylyň 18-nji iýulynda Neşwill şäherine hüjüm etjekdigi baradaky amala aşmadyk çaklama ilkinji lapykeçligi, ýagny ikinji ýol belgisini aňladýar. Ezekiýeliň otuz ýedinji bapdaky ikinji pygamberlik habarynda şekillendirilişi ýaly, Yslamyň “dört ýeli” baradaky habar Ýarygije çagyryşyny, ýagny üçünji ýol belgisini aňladýar, soňra bolsa 2020-nji ýylyň 18-nji iýuly baradaky amala aşmadyk çaklamanyň Ýekşenbe kanuny mahalynda amala aşmagyndan ybarat dördünji ýol belgisi gelýär. Bular ýüz kyrk dört müň adamyň Danyýeliň ýetmiş ýyllyk ýesirligi arkaly şekillendirilen pygamberlik taryhynda bolup geçýän dört pygamberlik ýol belgisidir.

The recognition of the message of the Midnight Cry is a primary element of the “secret” that was revealed in type to Daniel, when he prayed to understand Nebuchadnezzar’s image-dream. His prayer is a waymark that is located at the end of the three-and-a-half days of death for the two witnesses of Revelation eleven. Daniel’s Leviticus twenty-six prayer, as recorded in chapter nine, was in the first year of Darius. This places his prayers at transition points.

Ýary Gygyrşyň habarynyň ykrar edilmegi, Daniýele Nebukadnesaryň şekil baradaky düýşüne düşünmek üçin doga edende, nusgada aýan edilen “syryň” esasy bölegidir. Onuň dogasy, Ylham kitabynyň on birinji babynda agzalýan iki şaýadyň ölümindäki üç ýarym günüň ahyrynda ýerleşýän bir ýol görkezijisidir. Daniýeliň dokuzynjy bapda ýazylyşy ýaly, Lewiler 26-a degişli dogasy Dariýiň birinji ýylynda bolupdy. Bu bolsa onuň dogalarynyň geçiş nokatlarynda ýerleşýändigini görkezýär.

The transition point in Millerite history was 1856 when the Millerite movement transitioned from Philadelphia to Laodicea according to James and Ellen White. In that same year “new light” upon the “seven times” arrived in Hiram Edson’s Review and Herald articles, but in 1863 (“seven times” later), the “seven times” was rejected altogether. Daniel prayed “the prayer” that is identified as “the remedy” for the “scattering” of the “seven times” at the transition point between the first and second kingdoms of Bible prophecy.

Millerit taryhyndaky geçiş nokady 1856-njy ýyl boldy; şol ýylda Jeýms we Ellen Waýtyň aýdyşy ýaly, Millerit hereketi Filadelfiýadan Laodikýä geçdi. Şol ýylyň özünde Hiram Edsonyň Review and Herald makalalarynda “ýedi wagt” barada “täze ýagtylyk” geldi, emma 1863-nji ýylda (“ýedi wagt” soňra) “ýedi wagt” düýbünden ret edildi. Daniel Mukaddes Kitap pygamberliginiň birinji we ikinji patyşalyklarynyň arasyndaky geçiş nokadynda, “ýedi wagtyň” “pytranlygynyň” “dermany” diýlip kesgitlenýän “dogany” doga etdi.

Three-and-a-half is a symbol for the twelve-hundred and sixty years, which in turn is a symbol of the “seven times.” On July 18, 2020, the Laodicean movement of Future for America manifested rebellion against God’s command to never again hang a prophetic message upon time. The movement was then “slain” and “scattered” in the street of Revelation eleven, which runs through Ezekiel’s valley of dead dry bones. At the end of that “scattering” time, which is also the “tarrying time” of the parable of the ten virgins, they are now being called out of their graves by “a voice crying” from within the “wilderness” of the “three-and-a-half” days.

Üç ýarym, öz gezeginde “ýedi wagt”yň nyşany bolan müň iki ýüz altmyş ýylyň nyşanydyr. 2020-nji ýylyň 18-nji iýulynda Future for America-nyň Laodikiýa hereketi Hudaýyň pygamberlik habaryny indi mundan beýläk hiç wagt zamana daýanyp asmaly däldigi baradaky buýrugyna garşy pitne çykandygyny ýüze çykardy. Şondan soň ol hereket Ylham on birinji bapdaky köçede “öldürildi” we “dagadyldy”; şol köçe Ezekieliň gury öli süňkler jülgesiniň içinden geçýär. Şol “dagadylyş” wagtynyň ahyrynda, ýagny on gyz baradaky tymsaldaky “garalýan wagt” hem bolan wagtda, olar häzir “üç ýarym” günüň “çölüniň” içinden çykýan “gygyrýan ses” tarapyndan öz gabyrlaryndan çagyrylýar.

Just as the Millerites eventually recognized that they were then in the “tarrying time” of Matthew chapter twenty-five and Habakkuk chapter two, so too, the “two dead witnesses” are required to recognize where they are when the “voice in the wilderness” cries out. They must recognize they are “scattered”. That recognition is a call to “prayer”, but not simply prayer; it is a call to Daniel’s Leviticus twenty-six prayer. Without that specific prayer, there is no revival. The revival marks the transition point from Laodicea unto Philadelphia and produces the prophetic phenomenon of the eighth being of the seven, as is confirmed by Nebuchadnezzar’s image in Daniel chapter two.

Millerçileriň ahyrsoňy özleriniň şol wagt Matta kitabynyň ýigrimi bäşinji babyndaky we Habakuk kitabynyň ikinji babyndaky “garaşma döwründe” bolandyklaryna göz ýetirişleri ýaly, “iki öli şaýat” hem “çöldäki ses” ýaňlananda özleriniň niredediklerine göz ýetirmelidirler. Olar özleriniň “pytradylandyklaryna” göz ýetirmelidirler. Muňa göz ýetirmek “doga” etmäge çagyryşdyr, ýöne bu diňe bir doga etmäge çagyryş däldir; bu Danyýeliň Lewiler kitabynyň ýigrimi altynjy babyna esaslanýan dogasyny etmäge çagyryşdyr. Hut şol doga bolmasa, ruhy oýanyş bolmaz. Ruhy oýanyş Laodikiýadan Filadelfiýa geçiş pursadyny alamatlandyrýar we Danyýel kitabynyň ikinji babyndaky Nebukadnesaryň heýkeliniň tassyklaýşy ýaly, sekizinjiniň şol ýediniň biri bolmagy görnüşindäki pygamberlik hadysasyny ýüze çykarýar.

When that prayer of repentance and confession is accomplished, the promise is that God would then remember His covenant and gather His scattered people. Ezekiel’s first prophecy gathered the bones together, and then his prophecy of the “four winds” transformed the newly born “Philadelphians” into a mighty army…a mighty army that, according to Revelation eleven, were then to be “lifted up into heaven” with a “cloud of angels”. They are then the Lord’s “ensign”.

Şol toba we ykrarnama dogasy ýerine ýetirilende, wada şundan ybaratdyr: Hudaý şonda Öz ähtini ýatlar we dargadylan halkyny ýygnar. Ezekieliň ilkinji pygamberligi süňkleri bir ýere jemledi, soňra bolsa onuň “dört ýeller” baradaky pygamberligi täze dünýä inen “Filadelfialylary” gudratly goşuna öwürdi… gudratly bir goşun, ýagny Ylham kitaby on birinji bölüme görä, soňra “perişdeler buludy” bilen bilelikde “asma göterilmelidi”. Şonda olar Rebbiň “baýdagy” bolýarlar.

The “secret” of Daniel two, as the Lion of the tribe of Judah is now revealing, confirms the phenomenon of the “eighth being of the seven”…and every other prophetic element of Daniel two aligns with the prophetic sequence of the two witnesses of Revelation eleven. The two witnesses of Revelation chapter eleven are “lifted up as an ensign” in the same “hour” that the Sunday law occurs, for they are lifted up at the “great earthquake” of Revelation chapter eleven. The “great earthquake” destroys a tenth part of the city, and the United States is the primary king of the “ten kings”, just as was France, when the “earthquake” of the French Revolution wiped out France in fulfillment of Revelation chapter eleven.

Danyýel kitabynyň ikinji babynyň “syry”, Ýahuda tiresiniň Ýolbarsynyň häzir aýan edişi ýaly, “sekizinjiniň şol ýediniň biri bolmagy” hadysasyny tassyklaýar… we Danyýel kitabynyň ikinji babyndaky beýleki ähli pygamberlik unsurlary Ylham kitabynyň on birinji babyndaky iki şaýada degişli pygamberlik wakalarynyň yzygiderliligine gabat gelýär. Ylham kitabynyň on birinji babyndaky iki şaýat ýekşenbe kanunynyň kabul edilýän şol bir “sagadynda” “baýdak hökmünde ýokary galdyrylýar”, sebäbi olar Ylham kitabynyň on birinji babyndaky “uly ýer titremesinde” ýokary galdyrylýar. “Uly ýer titremesi” şäheriň ondan bir bölegini weýran edýär we Amerikanyň Birleşen Ştatlary “on patyşanyň” esasy patyşasydyr, edil Fransuz rewolýusiýasynyň “ýer titremesi” Ylham kitabynyň on birinji babynda aýdylanlary berjaý edip, Fransiýany ýok edip taşlanda, Fransiýanyň hem bolşy ýaly.

The perfect fulfillment of that earthquake is accomplished upon the “earth” beast, and the Sunday law in the kingdom of the earth beast produces a shaking. The perfect fulfillment of the “earthquake” of Revelation eleven is the Sunday law when the “earth” beast is “shaken” and national apostasy is followed by national ruin. In that hour, the two witnesses are “lifted up as an ensign”. They “ascend to heaven in the clouds”, just as Christ ascended into heaven for the final time. His last words to the disciples, who typify God’s people of the last days, who are also to be lifted up into heaven as an ensign, are recorded in the book of Acts.

Şol ýer titremesi “ýer” wagşy haýwanynda doly amala aşýar we ýer wagşy haýwanynyň patyşalygynda ýekşenbe kanuny sarsgyn döredýär. Ylham kitabynyň on birinji babyndaky “ýer titremesiniň” doly amala aşmagy ýekşenbe kanunydyr: şonda “ýer” wagşy haýwany “sarsdyrylýar” we milletiň imandan dänmeginiň yzyndan milletiň heläkçilige uçramagy gelýär. Şol sagatda iki şaýat “baýdak hökmünde ýokary göterilýär”. Olar edil Mesihiň iň soňky gezek asmana göterilişi ýaly, “bulutlaryň içinde asmana galýarlar”. Onuň şeýle hem baýdak hökmünde asmana göterilmeli bolan Hudaýyň soňky günlerdäki halkyny alamatlandyrýan şägirtlerine aýdan soňky sözleri Resullaryň işleri kitabynda ýazylandyr.

And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. Acts 1:7–9.

Ol olara şeýle diýdi: Atanyň Öz ygtyýarynda bellän wagtlaryny ýa döwürlerini bilmek size degişli däldir. Emma Mukaddes Ruh üstüňize inenden soň, siz güýç alarsyňyz; we Ýerusalimde, tutuş Ýahudýada, Samariýada hem-de ýer ýüzüniň iň çetki künjeklerine çenli Maňa şaýatlar bolarsyňyz. Ol bu sözleri aýdandan soň, olar seredip duranlarynda, Ol ýokary galdyryldy; bir bulut Ony olaryň gözlerinden gizläp, kabul edip aldy. Resullaryň işleri 1:7–9.

Those that would be the “ensign” must turn away from the application of “times and seasons”, if they would receive the power of the Holy Spirit to accomplish the work of the “ensign”.

“Baýdak” boljaklar, “baýdagyň” işini ýerine ýetirmek üçin Mukaddes Ruhuň güýjüni kabul etmek isleýän bolsalar, “wagtlar we möwsümler” baradaky ulanylyşdan ýüz öwürmelidirler.

The “secret” that was revealed to Daniel in chapter two is the secret of the Revelation of Jesus Christ that is unsealed just before probation closes. That “secret” includes “the hidden history” of the “Seven Thunders.” That history is structured upon the Hebrew word that was created by bringing together the first, thirteenth and last letters of the Hebrew alphabet. When those letters are brought together, they form the Hebrew word “truth.” Jesus is the “truth”, which is also the First and the Last. Those three letters represent the structure of every great reform movement, for they represent the first, second and third angels. They represent the three-step purification process represented by Daniel in chapter twelve as “purified, made white and tried”. That three-step testing and purification process has been presented for over two decades by Future for America, but it has now been identified as representing a “hidden history” within the sacred reform lines. That “hidden history” is the perfect fulfillment of the “Seven Thunders” that were sealed up until now, just before the close of probation.

Ikinji bapda Danyýele aýan edilen “syr” synag möhletiniň tamamlanmagynyň hut öň ýanynda möhüri açylýan Isa Mesihiň Ylhamynyň syrydyr. Şol “syr” “Ýedi Gök Gürrüldisiniň” “gizlin taryhyny” öz içine alýar. Şol taryhyň gurluşy ýewreý elipbiýiniň birinji, on üçünji we soňky harplaryny birleşdirmek arkaly emele getirilen ýewreý sözüne esaslanýar. Şol harplar birleşdirilende, olar ýewreý dilindäki “hakykat” sözüni emele getirýär. Isa “hakykatdyr”, şeýle hem Ol Ilkinji we Ahyrkydyr. Şol üç harp her bir beýik reforma hereketiniň gurluşyny aňladýar, çünki olar birinji, ikinji we üçünji perişdeleri aňladýar. Olar Danyýeliň on ikinji bapda “päklenen, agardylan we synagdan geçirilen” diýip beýan edýän üç basgançakly päkleniş prosesini aňladýar. Şol üç basgançakly synagdan geçirilme we päkleniş prosesi ýigrimi ýyldan gowrak wagt bäri Future for America tarapyndan beýan edilip gelinýär, emma indi onuň mukaddes reforma çyzyklaryndaky bir “gizlin taryhy” aňladýandygy anyklandy. Şol “gizlin taryh” şu wagta, ýagny synag möhletiniň tamamlanmagynyň hut öň ýanyna çenli möhürli saklanan “Ýedi Gök Gürrüldisiniň” kämil derejede amala aşmagydyr.

It has long been understood that the Seven Thunders represent a “delineation of events that transpired under the first and second angels’ messages,” and that they also represent “future events that would be disclosed in their order.” It has now been revealed through the Revelation of “truth,” that the last three waymarks of a reform line are the “hidden history” of the Seven Thunders. Those waymarks begin with the “first” disappointment and end with the “last” disappointment. The middle waymark is the Midnight Cry. The first disappointment marks the beginning of the “tarrying time”, which ends at the Midnight Cry. The message of the Midnight Cry ends at “the judgment” where the last disappointment is marked.

Ýedi Gürlemegiň “birinji we ikinji perişdäniň habarlary döwründe bolup geçen wakalaryň beýan edilişini” aňladýandygy, şeýle hem olaryň “öz tertibi boýunça aýan ediljek geljek wakalary” hem aňladýandygy köpden bäri düşünilip gelindi. Indi “hakykatyň” Açylyşy arkaly, reforma çyzygynyň soňky üç ýolbelliginiň Ýedi Gürlemegiň “gizlin taryhy” bolandygy aýan edildi. Ol ýolbellikler “birinji” lapykeçlik bilen başlanýar we “soňky” lapykeçlik bilen tamamlanýar. Ortaky ýolbelgi Ýarygije Çagyryşydyr. Birinji lapykeçlik “garaşmak wagtynyň” başlangyjyny belleýär, ol bolsa Ýarygije Çagyryşynda tamamlanýar. Ýarygije Çagyryşynyň habary “hökmüň” ýanynda tamamlanýar, şol ýerde soňky lapykeçlik bellenýär.

The first disappointment in Daniel chapter two was Daniel’s recognition that he had been placed under a “death decree”. He then asked for “time”, thus marking the beginning of the “tarrying time”. That led to his understanding of the “secret,” which is the message of the Midnight Cry, that was then presented to Nebuchadnezzar so he could “judge” Daniel’s message.

Danyýel kitabynyň ikinji babyndaky ilkinji lapykeçlik Danyýeliň özüne “ölüm permanynyň” çykarylandygyna göz ýetirmegi boldy. Şondan soň ol “wagt” sorady, bu bolsa “garaşma döwrüniň” başlangyjyny alamatlandyrdy. Bu onuň “syra”, ýagny Ýarygije çagyryşynyň habaryna düşünmegine getirdi; soňra Nebukadnesaryň Danyýeliň habary barada “höküm çykaryp” bilmegi üçin şol habar oňa ýetirildi.

Nebuchadnezzar’s “judgment” of the dream and interpretation that Daniel presented marks the third of the three waymarks that represent the “hidden history” of the Seven Thunders. That judgment is also taken up in Daniel chapter three, which represents the principle that is firmly employed in the books of Daniel and Revelation, that principle being “repeat and enlarge”.

Danyýeliň öňe süren düýşüniň we onuň beýanynyň Nebukadnesaryň çykaran “hökümi”, Ýedi Gök Gürlemegiň “gizlin taryhyny” aňladýan üç ýolgörkezijiniň üçünjüsini belläp geçýär. Şol höküm Danyýeliň üçünji babynda hem gaýtadan ele alnyp, Danyýel we Ylham kitaplarynda berk ulanylýan, ýagny “gaýtala we giňelt” diýen ýörelgäni aňladýar.

We will address chapter three in the next article, but it is worth identifying here that the judgment of the third waymark in chapter three identifies the last disappointment that was typified by the first disappointment. The “hidden history” of the Seven Thunders identifies three waymarks, beginning and ending with a disappointment. In Daniel chapter two the first disappointment is associated with a “death decree” by Nebuchadnezzar, and in chapter three the last disappointment is associated with another “death decree” by Nebuchadnezzar.

Üçünji baba indiki makalada serederis, emma şu ýerde üçünji bapdaky üçünji ýol belgisiniň höküminiň ilkinji lapykeçlik arkaly öňünden nyşanlandyrylan soňky lapykeçligi görkezýändigini belläp geçmek ýerliklidir. Ýedi Gök Gürrüldisiniň “gizlin taryhy” üç ýol belgisini görkezýär hem-de lapykeçlik bilen başlanyp, lapykeçlik bilen tamamlanýar. Danyýeliň kitabynyň ikinji babynda ilkinji lapykeçlik Nebukadnesaryň “ölüm permany” bilen baglanyşyklydyr, üçünji bapda bolsa soňky lapykeçlik Nebukadnesaryň ýene bir “ölüm permany” bilen baglanyşyklydyr.

The “hidden history” of the “two witnesses”, who represent the movement of Future for America, represents the disappointment of July 18, 2020. Then began the “tarrying time” as represented by “three-and-a-half days” in Revelation chapter eleven. The awakening and resurrection of those that were “slain in the streets” by the beast that ascended out of “the bottomless pit” is specifically detailed in God’s prophetic Word; but at a simple level, when the two witnesses awake, they understand the “secret” represented in Daniel chapter two.

“Amerika üçin Gelejek” hereketini aňladýan “iki şaýadyň” “ýaşyryn taryhy” 2020-nji ýylyň 18-nji iýulyndaky lapykeçligi aňladýar. Şondan soň Ylham kitaby on birinji bapda “üç ýarym gün” bilen aňladylan “garaşmak wagty” başlandy. “Çäksiz çuňlukdan” çykan haýwan tarapyndan “köçelerde öldürilenleriň” oýanmagy we direlmegi Hudaýyň pygamberlik Sözünde aýratyn anyk beýan edilýär; ýöne ýönekeý derejede aýdanyňda, iki şaýat oýananda, olar Danyýel kitaby ikinji bapda aňladylan “syry” düşünýärler.

That “secret” is the message of the Midnight Cry, which they then proclaim until Daniel chapter three, when the soon-coming Sunday law arrives, and the last disappointment occurs. The first disappointment was experienced by those represented as “Daniel” on July 18, 2020. The last disappointment is experienced by the leader of the “ten kings”, which is the United States, as national apostasy ushers in national ruin from Islam.

Şol “syr” Ýarygije çagyryşynyň habary bolup, olar soňra ony Danyýel kitabynyň üçünji babyna çenli yglan edýärler; şol wagt basym geljek ýekşenbe kanuny güýje girýär we soňky lapykeçlik ýüze çykýar. Ilkinji lapykeçligi “Danyýel” hökmünde görkezilenler 2020-nji ýylyň 18-nji iýulynda başdan geçirdiler. Soňky lapykeçligi “on patyşanyň” baştutany bolan Amerikanyň Birleşen Ştatlary başdan geçirýär, çünki milletiň imandan dänmegi yslamdan gelýän milli heläkçilige ýol açýar.

We will finish the summary and conclusion of Daniel chapter two in the next article.

Биз Даниял китебинин экинчи бөлүмүнүн кыскача мазмунун жана корутундусун кийинки макалада аяктайбыз.

“Satan has taken the world captive. He has introduced an idol sabbath, apparently giving to it great importance. He has stolen the homage of the Christian world away from the Sabbath of the Lord for this idol sabbath. The world bows to a tradition, a man-made commandment. As Nebuchadnezzar set up his golden image on the plain of Dura, and so exalted himself, so Satan exalts himself in this false sabbath, for which he has stolen the livery of heaven.” Review and Herald, March 8, 1898.

“Şeýtan dünýäni ýesir aldy. Ol but sabatyny ornaşdyrdy, oňa guýy uly ähmiýet berýän ýaly görünýär. Ol mesihçi dünýäniň hormatyny Rebbiň Sabatyndan bu but sabatyna ogurlap alyp gitdi. Dünýä bir däbe, adam tarapyndan çykarylan bir tabşyryga tagzym edýär. Nebukadnesar Duranyň düzlüklerinde öz altyn heýkelini dikip, özüni beýgeldişi ýaly, Şeýtan hem özüni bu galp sabatda beýgeldýär, çünki onuň üçin ol asmanyň lybasyny ogurlady.” Review and Herald, March 8, 1898.