We have begun our consideration of Daniel’s last vision by identifying Daniel as a symbol of God’s last day covenant people, and we have used the first verse in conjunction with the last chapter to begin to identify the prophetic characteristics of those last day people represented by Belteshazzar. God’s last day covenant people represent the Millerites of the movement of the first angel, and the one hundred and forty-four thousand of the movement of the third angel. The Millerites fulfilled the parable of the ten virgins, and that parable is repeated to the very letter in the last days.
Biz Danyýeli Hudaýyň ahyrzaman äht halkynyň nyşany hökmünde kesgitlemek arkaly Danyýeliň soňky görnüşi baradaky seljermämize başladyk we Belteşazaryň wekiliçilik edýän şol ahyrzaman halkynyň pygamberlik aýratynlyklaryny kesgitlemäge başlamak üçin birinji aýaty soňky bap bilen baglanyşykda ulandyk. Hudaýyň ahyrzaman äht halky birinji perişdäniň hereketindäki Milleritleri hem-de üçünji perişdäniň hereketindäki ýüz kyrk dört müňi aňladýar. Milleritler on gyzyň tymsalyny ýerine ýetirdiler, we şol tymsal ahyrzamanlarda harpma-harp gaýtalanýar.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Meni köplenç on gyzyň tymsalyna salgylanýarlar; olaryň bäşi paýhasly, bäşi bolsa akylsyzdy. Bu tymsal iň ownuk jikme-jikligine çenli amala aşyryldy we amala aşar, çünki onuň hut şu wagt üçin aýratyn ulanylyşy bar, hem-de üçünji perişdäniň habary ýaly, ol amala aşyryldy we zamananyň ahyryna çenli häzirki hakykat bolmagynda dowam eder.” Review and Herald, August 19, 1890.
The experience of both movements of the last days, is the experience of Adventism.
Ahyrky günleriň iki hereketiniň tejribesi Adventizmiň tejribesidir.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
Matta 25-däki on gyzyň tymsaly hem Adventist halkynyň başdan geçirişini şekillendirýär. Uly Göreş, 393.
The Millerites represented the movement of the first angel, and their experience was also represented by the church of Philadelphia. In 1856, the Philadelphian Millerite movement transitioned to the Laodicean movement, and in the rebellion of 1863, it further transitioned into the Laodicean Seventh-day Adventist church.
Millerçiler birinji perişdäniň hereketini wekilçilik edýärdiler, olaryň tejribesi bolsa Filadelfiýa ýygnagy tarapyndan hem wekilçilik edilýärdi. 1856-njy ýylda Filadelfiýaly Millerçi hereketi Laodikiýa hereketine geçdi, 1863-nji ýylyň pitnesinde bolsa ol has-da Laodikiýaly Ýedinji gün adventistleri ýygnagyna öwrüldi.
The one hundred and forty-four thousand represent the movement of the third angel, and their experience was also represented by the church of Philadelphia. In 1989, the book of Daniel was unsealed to the Laodicean Seventh-day Adventist church, and on September 11, 2001, the Laodicean Adventist movement began, and in July of 2023, the transition back to the Philadelphian movement arrived.
Ýüz kyrk dört müň üçünji perişdäniň hereketini aňladýar, olaryň başdan geçirişi hem Filadelfiýa ýygnagy arkaly şekillendirilipdi. 1989-njy ýylda Daniel kitaby Laodikiýaly Ýedinji-gün Adventist ýygnagyna açyldy, 2001-nji ýylyň 11-nji sentýabrynda bolsa Laodikiýaly Adventist hereketi başlandy, we 2023-nji ýylyň iýul aýynda Filadelfiýaly harekete gaýdyş geçişi gelip ýetdi.
Belteshazzar, or Daniel represents the Philadelphian movement of the last days, that repeats the Philadelphian movement of the Millerites “to the very letter.” The first verse of the last vision represents those last day people, and the last testimony of the last vision must agree with the first testimony of the last vision. The purification process of Daniel chapter twelve identifies the increase of knowledge, and the two classes that are thereby produced. Belteshazzar is the ultimate representation of the wise of the last days. In Daniel chapter twelve there are at least five prophetic truths that were anchors for the Millerite movement, which must be repeated in the movement of the third angel.
Belteşassar, ýa-da Daniel, Millerçileriň Filadelfiýa hereketini “harpma-harp” gaýtalaýan ahyrky günleriň Filadelfiýa hereketini aňladýar. Soňky görnüşiň birinji aýaty şol ahyrky günleriň halkyny aňladýar, we soňky görnüşiň iň soňky şaýatlygy şol soňky görnüşiň ilkinji şaýatlygy bilen ylalaşmalydyr. Daniel kitabynyň on ikinji babyndaky päkleniş prosesi bilimiň artmagyny we şonuň netijesinde emele gelýän iki topary kesgitleýär. Belteşassar ahyrky günleriň paýhaslylarynyň iň doly şekillendirmesidir. Daniel kitabynyň on ikinji babynda, Millerçiler hereketi üçin daýanç bolan we üçünji perişdäniň hereketinde gaýtalanmalydyr diýlip görkezilýän azyndan bäş pygamberlik hakykaty bar.
The first is the purification process that produces two classes of worshippers, and therefore fulfills the parable of the ten virgins in both the beginning and ending movements.
Birinjisi, iki topar ybadat edijini emele getirýän päkleniş işidir, şeýlelikde ol on gyz baradaky tymsaly hem başlangyç, hem-de ahyrky hereketlerde ýerine ýetirýär.
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. . .. 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 12:4, 9, 10.
Emma sen, eý Danyýel, bu sözleri ýap we kitaby ahyrzamanyň wagtyna çenli möhürle; köpler o ýana-bu ýana ylgarlar, bilim artar.... Ol şeýle diýdi: Git öz ýoluňa, Danyýel; çünki bu sözler ahyrzamanyň wagtyna çenli ýapykdyr we möhürlenendir. Köp adamlar päklenerler, ak edilerler we synalarlar; emma erbetler erbetlik ederler; erbetleriň hiç biri düşünmez, ýöne paýhaslylar düşünerler. Danyýel 12:4, 9, 10.
The distinction between the wise and the wicked (foolish), is based upon their understanding (mentally dividing) the increase of knowledge that is opened up at the time of the end, either in 1798 for the Millerites, or 1989 for the one hundred and forty-four thousand. God’s people are required to know that Adventism is the experience of the parable of the ten virgins, for without that understanding they will not seek to understand when the “time of the end” for the final generation arrived, or what was the message that was then unsealed. Without the understanding that the Adventist experience is a three-step testing process, based upon a progressive development of truth, which leads to a “life-or-death” outcome it is impossible to recognize the high calling of every Seventh-day Adventist. Belteshazzar represents a people who know they went through the purification process represented as being “purified, made white, and tried.” That very three-step purification process is specifically identified as the work of the Holy Spirit.
Paýhaslylar bilen erbetleriň (akmaklaryň) arasyndaky tapawut, ahyrzamanyň wagtynda açylýan bilimiň artmagyny olaryň düşünmegine (akyl taýdan bölüp-bolüşine) esaslanýar; bu ýa 1798-nji ýylda Milleritler üçin, ýa-da 1989-njy ýylda ýüz kyrk dört müň üçin boldy. Hudaýyň halkyndan Adventizmiň on gyzyň tymsalynyň tejribesi bolandygyny bilmek talap edilýär, çünki şol düşünjesiz olar soňky nesil üçin “ahyrzamanyň wagtynyň” haçan ýetendigine, ýa-da şonda haýsy habaryň möhürsizlenendigine düşünmäge ymtylmazlar. Adventist tejribesiniň hakykatyň kem-kemden ösüşine esaslanýan, üç ädimli synag prosesi bolup, “ýaşaýyş-ýa ölüm” netijesine alyp barýandygyna düşünilmezden, her bir Ýedinji Gün Adventistiniň beýik çagyryşyny tanamak mümkin däldir. Belteşazar “päklenip, agardylyp, synalyp görlen” diýlip görkezilen päkleniş prosesinden geçendigini bilýän bir halky aňladýar. Hut şol üç ädimli päkleniş prosesi Mukaddes Ruhuň işi hökmünde anyk görkezilýär.
Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. John 16:7–13.
Şeýle bolsa-da, size hakykaty aýdýaryn; meniň gitmegim siziň üçin peýdalydyr. Çünki men gitmesem, Teselli Beriji size gelmez; emma men gitsem, Ony size ibererin. Ol gelende, dünýäni günä, dogrulyk we höküm babatda ýazgarar: günä babatda, sebäbi olar maňa iman etmeýärler; dogrulyk babatda, sebäbi Men Atamyň ýanyna gidýärin, siz hem indi Meni görmersiňiz; höküm babatda bolsa, sebäbi bu dünýäniň hökümdary höküm edildi. Size aýtjak zatlarym heniz köpdür, emma siz olary häzir göterip bilmersiňiz. Emma hakykat Ruhu gelende, Ol sizi ähli hakykata salar; çünki Ol Özünden sözlemez, eýsem näme eşitse, şony sözlär we geljek zatlary size mälim eder. Ýahýa 16:7–13.
The work of the Holy Spirit in guiding the wise virgins into “all truth,” requires that He reproves, which means to admonish or convict, the world of sin, righteousness and judgment, which is the very same three steps that produces either a wise or foolish virgin in Daniel chapter twelve. The message that Jesus identified as the work of the Holy Spirit is the “oil,” that reveals the distinction between the wise and the wicked in Daniel twelve. God’s last day people must understand the increase of knowledge for their generation, and that knowledge includes their recognition that they are either foolish or wise virgins in the parable of Matthew chapter twenty-five.
Mukaddes Ruhuň paýhasly gyzlary “ähli hakykata” gönükdirmekdäki işi, Onuň dünýäni günä, dogrulyk we höküm barada ýazgarmagyny talap edýär; bu bolsa Danyýel kitabynyň on ikinji babynda ýa paýhasly, ýa-da akylsyz gyzy emele getirýän hut şol bir üç ädimdir. Isanyň Mukaddes Ruhuň işi hökmünde kesgitlän habary Danyýel 12-de paýhasly bilen erbetiň arasyndaky tapawudy aýan edýän “ýagdyr”. Hudaýyň ahyrzaman halky öz nesli üçin bilimiň artmagyna düşünmelidir, we şol bilim olaryň Matta kitabynyň ýigrimi bäşinji babyndaky tymsalda ýa akylsyz, ýa-da paýhasly gyzlardygyny ykrar etmegini öz içine alýar.
“John was shown these things in holy vision. He saw the company represented by the five wise virgins, with their lamps trimmed and burning, and he exclaimed in rapture, ‘Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus. And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labors; and their works do follow them.’
“Ýahýa bu zatlary mukaddes görnüşde gördi. Ol bäş paýhasly gyz arkaly şekillendirilen jemagaty, çyralarynyň taýýar edilip, ýanyp durandygyny gördi-de, joşgun bilen şeýle diýdi: ‘Ine, mukaddesleriň sabry; ine, Hudaýyň buýruklaryny we Isanyň imanyny saklaýanlar şulardyr. Men asmanyň içinden maňa şeýle diýýän bir sesi eşitdim: Ýaz, mundan beýläk Rebde ölýän ölüler bagtlydyrlar: Hawa, Ruh diýýär, olar zähmetlerinden dynç alarlar; olaryň işleri hem olaryň yzyna eýerer.’”
“Many who heard the first and second angels’ messages thought they would live to see Christ coming in the clouds of heaven. Had all who claimed to believe the truth acted their part as wise virgins, the message would ere this have been proclaimed to every nation, kindred, tongue, and people. But five were wise and five were foolish. The truth should have been proclaimed by the ten virgins, but only five had made the provision essential to join that company who walked in the light that had come to them. The third angel’s message was needed. This proclamation was to be made. Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third angel’s message, the last testing message to be given to the world.
Birinji we ikinji perişdeleriň habarlaryny eşidenleriň köpüsi Mesihe asmanyň bulutlarynda gelýänini görüp ýaşarys diýip pikir etdiler. Eger hakykata ynanýandyklaryny aýdýanlaryň hemmesi paýhasly gyzlar ýaly öz borçlaryny ýerine ýetiren bolsadylar, bu habar şu wagta çenli her bir millete, tire-taýpa, dile we halka yglan edilipdi. Emma bäşisi paýhaslydy, bäşisi bolsa akylsyzdy. Hakykat on gyzyň üsti bilen yglan edilmelidi, ýöne olaryň diňe bäşisi özlerine gelen ýagtylykda ýören topara goşulmak üçin zerur taýýarlygy görüpdi. Üçünji perişdäniň habary zerurdy. Bu yglan edilmelidi. Birinji we ikinji perişdeleriň habarlary astynda Güýewi garşy almaga çykanlaryň köpüsi dünýä berilmeli bolan soňky synag habary bolan üçünji perişdäniň habaryny ret etdiler.
“A similar work will be accomplished when that other angel, represented in Revelation 18, gives his message. The first, second, and third angels’ messages will need to be repeated. The call will be given to the church, ‘Come out of her, My people, that ye be not partakers of her sins.’ ‘Babylon, the great, is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies…. Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues: for her sins have reached unto heaven, and God hath remembered her iniquities’ [Revelation 18:2–5].
Vahiy 18-de görkezilen şol beýleki perişde öz habaryny ýetirende, şoňa meňzeş bir iş amala aşyrylar. Birinji, ikinji we üçünji perişdeleriň habarlary gaýtadan yglan edilmelidir. Ybadathana şeýle çagyryş berler: “Ondan çykyň, eý Meniň halkym, onuň günälerine şärik bolmazlygyňyz we onuň belalaryndan paý almazlygyňyz üçin”. “Uly Wawilon ýykyldy, ýykyldy; ol jynlaryň mesgenine, her bir haram ruha pena ýerine we her bir haram hem ýigrenji guşa kapasa öwrüldi. Çünki ähli halklar onuň zynahorlygynyň gazabynyň şerabyndan içdiler; ýeriň patyşalary onuň bilen zynahorlyk etdiler, ýeriň söwdagärleri bolsa onuň nepislikleriniň köplügi arkaly baýadylar…. Ondan çykyň, eý Meniň halkym, onuň günälerine şärik bolmazlygyňyz we onuň belalaryndan paý almazlygyňyz üçin; çünki onuň günäleri asmana çenli ýetdi, Hudaý bolsa onuň etmişlerini ýatlady” [Vahiy 18:2–5].
“Take each verse of this chapter, and read it carefully, especially the last two: ‘And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived. And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.’
“Bu babyň her bir aýatyny alyň-da, ony üns bilen okaň, aýratyn-da soňky ikisini: ‘We sende çyranyň ýagtysynyň şöhlesi mundan beýläk asla şöhle saçmaz; we geliniň we giýewiň sesi sende mundan beýläk asla eşidilmez: çünki seniň söwdagärleriň ýeriň beýik adamlarydy; çünki ähli milletler seniň jadygöýlügiň arkaly azdyryldy. We onda pygamberleriň, mukaddesleriň we ýer ýüzünde öldürilenleriň hemmesiniň gany tapyldy.’”
“The parable of the ten virgins was given by Christ Himself, and every specification should be carefully studied. A time will come when the door will be shut. We are represented either by the wise or the foolish virgins. We cannot now distinguish, nor have we authority to say, who are wise and who foolish. There are those who hold the truth in unrighteousness, and these appear outwardly like the wise.” Manuscript Releases, volume 16, 270.
“On gyz hakyndaky tymsal Mesiheň Özi tarapyndan berildi, we ondaky her bir aýratynlyk ünsli öwrenilmelidir. Gapynyň ýapyljak wagty geler. Biz ýa paýhasly, ýa-da akmak gyzlar hökmünde şekillendirilýäris. Häzir olaryň haýsysynyň paýhasly, haýsysynyň akmakdygyny saýgaryp bilmeris, muny aýtmaga-da ygtyýarymyz ýok. Hakykaty adalatsyzlykda saklaýanlar bar, we bular daşyndan paýhaslylara meňzeýär.” Manuscript Releases, 16-njy tom, 270.
As Adventists who are to call men and women out of Babylon at the soon-coming Sunday law, we “are represented either by the wise or the foolish virgins.” The company that John saw “represented by the five wise virgins, with their lamps trimmed and burning,” who John further identified as those who possess “the patience of the saints,” and who “keep the commandments of God and the faith of Jesus” are the one hundred and forty-four thousand who are required to keep God’s commandments, exercise the faith of Jesus, and know they are the virgins in the parable of Matthew twenty-five. Not only do they need to understand that they are either wise or foolish virgins, but they must repeat the experience represented by Daniel as being “purified, made white and tried.”
Ýakyn wagtda güýje girjek ýekşenbe güni baradaky kanun wagtynda erkekleri we zenanlary Wawilondan çagyrmaga borçly bolan Adventistler hökmünde, biz “ýa paýhasly, ýa-da samsyk gyzlar arkaly şekillendirilýäris.” Ýohanyň “çyralary taýýarlanylyp ýanyp duran bäş paýhasly gyz arkaly şekillendirilen” diýip gören jemagaty, we onuň mundan başga-da “mukaddesleriň sabyryna” eýe bolanlar, hem-de “Hudaýyň buýruklaryny berjaý edip, Isanyň imanyny saklaýanlar” diýip kesgitlänleri, Hudaýyň buýruklaryny saklamaga, Isanyň imanyny amal etmäge we Matta ýigrimi bäşdäki tymsalda özleriniň şol gyzlar bolandygyny bilmäge borçly bolan ýüz kyrk dört müňdür. Olar diňe bir özleriniň ýa paýhasly, ýa-da samsyk gyzlar bolandygyna düşünmeli bolman, eýsem Danyýel arkaly “päklendirilmek, ak edilmek we synalmak” hökmünde şekillendirilen tejribäni hem gaýtalamalydyrlar.
And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:3–5.
Olar tagtyň öňünde, dört jandaryň we ýaşulularyň öňünde edil täze bir aýdym ýaly aýdym aýdýardylar; şol aýdymy ýer ýüzünden satyn alnyp gutarylan ýüz kyrk dört müňden başga hiç kim öwrenip bilmedi. Bular aýallar bilen haram bolmadyklar, çünki olar päk gyzlardyr. Bular Guzynyň nirä gitse, onuň yzyna düşýänlerdir. Bular Hudaýa we Guzuja ilkinji miweler bolmak üçin adamlaryň arasyndan satyn alnyp gutarylandyr. Olaryň agzyndan hile tapylmady, çünki olar Hudaýyň tagtynyň öňünde kemçiliksizdir. Ylham 14:3–5.
There are at least five truths represented in Daniel chapter twelve, which are truths associated with the Millerite movement of the first angel, that will be repeated and understood more fully by the movement of the one hundred and forty-four thousand. One of those truths is the three-step purification process associated with the parable of the ten virgins. The first truth William Miller understood in terms of prophetic time, was the “seven times,” of Leviticus twenty-six, and that truth is identified in Daniel twelve, and it is the first truth of Millerite history that is there mentioned.
Danyýlyň on ikinji babynda şekillendirilen hakykatlaryň azyndan bäşisi bar; olar birinji perişdäniň Millerit hereketi bilen baglanyşykly hakykatlardyr we ýüz kyrk dört müňüň hereketi tarapyndan gaýtalanyp, has doly düşüniler. Şol hakykatlaryň biri on gyzyň tymsaly bilen baglanyşykly üç basgançakly päkleniş işidir. William Milleriň pygamberlik wagty nukdaýnazaryndan düşünen ilkinji hakykaty Lewiler ýigrimi altydaky “ýedi wagt” bolup, şol hakykat Danyýyl 12-de görkezilýär, hem-de ol ýerde agzalýan Millerit taryhynyň ilkinji hakykatydyr.
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. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? 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 12:4–10.
Emma sen, eý Danyýel, bu sözleri gizle we kitaby soňky wagta çenli möhürle: köpler o ýana-bu ýana giderler, bilim bolsa artar. Soňra men, Danyýel, seretdim, ine, derýanyň kenarynyň bu tarapynda biri, o tarapynda-da beýlekisi duran başga iki kişiniň bardygyny gördüm. Olaryň biri derýanyň suwlarynyň üstünde duran zygyr geýimli adama: “Bu geň-taňlyklaryň soňuna çenli näçe wagt bolar?” diýdi. Men derýanyň suwlarynyň üstünde duran zygyr geýimli adamy eşitdim; ol sag elini-de, çep elini-de göge galdyryp, baky ýaşaýan Hudaýdan ant içip diýdi: “Bir wagt, wagtlar we ýarym wagt bolar; mukaddes halkyň güýjüni dargatmak tamamlananda, bu zatlaryň hemmesi tamam bolar.” Men eşitdim, emma düşünmedim. Şonda men: “Eý jenabym, bu zatlaryň soňy näme bolar?” diýdim. Ol bolsa: “Öz ýoluň bilen git, eý Danyýel, çünki bu sözler soňky wagta çenli ýapykdyr we möhürlenendir. Köpler päklener, ak ediler we synagdan geçiriler; emma erbetler erbetlik ederler. Erbetleriň hiç biri düşünmez, emma paýhaslylar düşüner” diýdi. Danyýel 12:4–10.
This passage begins with the book of Daniel being sealed up until the time of the end, and the passage concludes with the book of Daniel being sealed up to the time of the end. Between the first and last sealings of Daniel’s words, the sworn testimony of “Him, that liveth forever,” was “that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”
Bu parça, Daniýel kitabynyň ahyrzamanyň wagtyna çenli möhürlenmegi bilen başlanýar, hem-de bu parça Daniýel kitabynyň ahyrzamanyň wagtyna çenli möhürlenmegi bilen jemlenýär. Daniýeliň sözleriniň ilkinji we soňky möhürlenmeleriniň arasynda, “ebediyen Diridigiň” ant bilen tassyklanan şaýatlygy şeýle boldy: “munuň dowam etjek wagty bir wagt, wagtlar we ýarym wagt bolar; hem-de mukaddes halkyň güýjüni dargatmagy tamamlananda, bu zatlaryň hemmesi tamamlanylan bolar.”
The One who provided this sworn testimony was the One who was upon the waters, clothed in linen. Daniel saw an angel on one bank of the Hiddekel River and another angel on the other bank, and one of those angel’s asked a question, which the One upon the waters answered. The question was, “How long?” This is the same first two words of the question asked in verse thirteen of Daniel chapter eight.
Bu antly şahadatyny beren Şol, suwuň üstünde bolup, zygyr mata geýnen Şoldy. Daniel Hiddekel derýasynyň bir kenarynda bir perişdäni, beýleki kenarynda hem başga bir perişdäni gördi, şol perişdeleriň biri bir sorag berdi, suwuň üstündäki Şol hem oňa jogap berdi. Sorag: “Näçe wagt?” diýildi. Bu, Daniýel kitabynyň sekizinji babyndaky on üçünji aýatda berlen soragyň ilkinji iki sözüniň hut özidir.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Soň men bir mukaddes kişiniň gepleýändigini eşitdim; başga bir mukaddes kişi bolsa, gepleýän şol mukaddes kişä şeýle diýdi: Gündelik gurbanlyk, weýran ediji günä baradaky, mukaddes jaý bilen goşuny aýak astyna salmak üçin berlen bu görnüş näçe wagta çenli dowam eder? Ol maňa diýdi: Iki müň üç ýüz gün; şondan soň mukaddes jaý tämizlener. Daniel 8:13, 14.
The same prophetic structure is found in both conversations, except that in chapter eight, Daniel is by the Ulai River, and not the Hiddekel River. In chapter eight an angel (saint) “said unto that certain saint which spake, how long.” The Hebrew word translated as “that certain saint,” is the Hebrew word “Palmoni,” meaning the Wonderful Numberer, or the Numberer of Secrets. In chapter eight Jesus (the Wonderful Numberer) was speaking, and another saint asked Jesus (that certain saint), “how long.”
Şol birmeňzeş pygamberlik gurluşy iki gürrüňdeşlikde hem duş gelýär, diňe sekizinji bapda Daniýel Hiddekel derýasynyň däl-de, Ulai derýasynyň ýanyndadyr. Sekizinji bapda bir perişde (mukaddes) “gürleýän şol belli mukaddese: näçe wagt?” diýip aýtdy. “Şol belli mukaddes” diýip terjime edilen ýewreý sözi “Palmoni” bolup, onuň manysy Ajaýyp Sanawçy ýa-da Syrlaryň Sanawçysydyr. Sekizinji bapda Isa (Ajaýyp Sanawçy) gürleýärdi, başga bir mukaddes bolsa Isadan (şol belli mukaddesden): “näçe wagt?” diýip sorady.
In chapter twelve, the One who is standing on the water is asked by an angel who was on one of the banks of the Hiddekel River, “how long.” These two passages must be considered together, line upon line. The first question of chapter eight is “how long is the vision concerning the trampling down of the sanctuary and host, that is accomplished first by paganism, and then by papalism?” The question of chapter twelve is, “how long shall it be to the end of these wonders.” The sworn answer is then given by Palmoni, the Wonderful Numberer who was clothed in linen and standing upon the waters, “it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”
On ikinji bapda, suwuñ üstünde durup duran Şahsa Hiddekel derýasynyň bir kenarynda bolan bir perişde tarapyndan: «näçe wagt?» diýip soralýar. Bu iki parçany hat üstüne hat hökmünde bilelikde göz öňünde tutmak gerekdir. Sekizinji bapyň birinji soragy şudur: «mukaddes ýer bilen goşunyň aýak astyna salynmagyna degişli görnüş näçe wagt dowam eder, ol ilki butparazlyk, soň bolsa papalyk tarapyndan amala aşyrylýar?» On ikinji bapyň soragy bolsa şudur: «bu ajaýyp zatlaryň ahyryna çenli näçe wagt bolar?» Soňra zygyr geýnen we suwuň üstünde duran, Ajaýyp Sanagçy bolan Palmoni tarapyndan kasam bilen şeýle jogap berilýär: «bir wagt, wagtlar we ýarym wagt bolar; mukaddes halkyň güýjüni dargatmagy tamamlanynda, bu zatlaryň hemmesi soňuna çykar.»
The questions of the Ulai and Hiddekel Rivers are “how long shall be the vision of the scattering of God’s people that is accomplished by paganism and then papalism as they trample down the sanctuary and host?” The answer is the trampling down ends in 1798, when the work of Palmoni in raising up the Millerite temple begins, and then ends forty-six years later in 1844 when the sanctuary was to be cleansed.
Ulai we Hiddekel derýalarynyň soraglary şudur: butparazlygyň, soňra bolsa papalygyň mukaddes ýeri we goşuny depelemek arkaly amala aşyrýan Hudaýyň halkynyň dargadylmagy baradaky görnüş näçe wagt dowam eder? Jogap şeýle: depelemek 1798-nji ýylda tamam bolýar; şol wagtda Palmoniniň Millerit ybadathanasyny galdyrmak işi başlanýar, soňra bolsa kyrk alty ýyldan soň, 1844-nji ýylda, mukaddes ýeriň tämizlenmeli wagty gelende, ol hem tamam bolýar.
In chapter twelve Daniel heard the conversation, “but I understood not.” Daniel expressed a desire to understand, as represented by him asking Christ. “O my Lord, what shall be the end of these things?” His expression of desire to understand represented the desire of the wise virgins to understand, for the entire dialogue was placed between the two references of the book of Daniel being sealed to the time of the end. Daniel represented the desire placed upon William Miller to understand the truth which was unsealed in 1798, and the first truth he was led to recognize was the trampling down of the sanctuary and host, first by paganism and then papalism during the period when the power of the holy people was scattered in fulfillment of the “seven times,” of Leviticus twenty-six.
On ikinji bapda Daniýel: «emma men düşünmedim» diýlen gürrüňi eşitdi. Daniýel, Mesihe ýüzlenip soramagy bilen görkezilişi ýaly, düşünmäge bolan islegini beýan etdi: «Eý Rebim, bu zatlaryň soňy näme bolar?» Onuň düşünmäge bolan isleginiň beýany, paýhasly gyzlaryň düşünmäge bolan islegini alamatlandyrýardy, sebäbi bütin bu gepleşik Daniýel kitabynyň ahyrzamana çenli möhürli boljakdygy baradaky iki salgynyň arasynda ýerleşdirilipdi. Daniýel 1798-nji ýylda möhri açylan hakykata düşünmek üçin William Millere berlen islegi alamatlandyrýardy, we oňa ilki bilen ykrar etmäge getirilen ilkinji hakykat mukaddes ýer bilen goşunyň depelenip basylmagy boldy; bu bolsa, «ýedi döwür» diýlip atlandyrylýan Lewiler kitabynyň ýigrimi altynjy babynda ýerine ýetirilşi ýaly, mukaddes halkyň güýjüniň dargadylyp saçylan döwründe ilki butparazlyk, soň bolsa papalyk tarapyndan amala aşyryldy.
Miller’s desire to know the truth is represented by Daniel’s desire, but Miller’s understanding was incomplete. Daniel represents Miller’s desire, and Belteshazzar represents those that have a complete understanding of the thing and the vision. There are at least five important truths that were part of the experience of the Millerites in chapter twelve of Daniel, that will find a parallel counterpart in the history of the one hundred and forty-four thousand. One is that they fulfilled and understood that they were fulfilling the parable of the ten virgins, with its three-step testing process, and the other is that they understand the foundation stone of the “seven times,” of Leviticus chapter twenty-six.
Milleryň hakykaty bilmek islegi Danyýeliň islegi bilen şekillendirilýär, ýöne Milleryň düşünjesi doly däldi. Danyýel Milleryň islegini, Belteşazar bolsa zadyň we görnüşiň doly düşünjesine eýe bolanlary aňladýar. Danyýeliň on ikinji babynda Milleritleriň tejribesiniň bir bölegi bolan, ýüz kyrk dört müňüň taryhynda özüne kybap gelýän meňzeş garşylygyny tapjak iň bolmanda bäş möhüm hakykat bar. Olardan biri, olaryň on gyz baradaky tymsalyň, onuň üç basgançakly synag işi bilen birlikde, özlerinde ýerine ýetýändigini amala aşyryp düşünendikleridir; beýlekisi bolsa, olaryň Lewiler kitabynyň ýigrimi altynjy babyndaky “ýedi wagtyň” düýp daşy bolan esasyna düşünýändikleridir.
We will continue this study in our next article.
Bu barlagy indiki makalamyzda dowam etdireris.
“‘Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them; but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore; for ye know neither the day nor the hour wherein the Son of man cometh.’
“‘Şonda asman Patyşalygy çyraçlaryny alyp, ýigidi garşy almaga çykan on gyza meňzediler. Olaryň bäşi paýhasly, bäşi bolsa akylsyzdy. Akylsyzlary öz çyraçlaryny alyp, ýanlaryna ýag almadylar; emma paýhaslylary çyraçlary bilen bile gaplaryna ýag hem aldylar. Ýigit gijä galýarka, olaryň hemmesi ukulap, ýatdylar. Gijäniň ýarynda bolsa bir gykylyk boldy: Ine, ýigit gelýär; ony garşy almaga çykyň. Şonda şol gyzlaryň hemmesi turup, öz çyraçlaryny taýýarladylar. Akylsyzlar paýhaslylara: Ýagyňyzdan bize-de beriň; çünki çyraçlarymyz sönýär, diýdiler. Emma paýhaslylar şeýle jogap berdiler: Ýok, belki, bize-de, size-de ýetmez; ondan-da satýanlara baryp, özüňiz üçin satyn alyň. Olar satyn almaga giden wagtlary, ýigit geldi; taýýar bolanlar onuň bilen toýa girdiler, we gapy ýapyldy. Soňra beýleki gyzlar hem gelip: Eý, Reb, eý, Reb, bize aç, diýdiler. Emma ol jogap berip diýdi: Dogrusyny size aýdýaryn, men sizi tanaamok. Şonuň üçin oýa boluň; çünki Ynsan Oglunyň haýsy gün ýa haýsy sagat geljegini bilmersiňiz.’”
“We are now living in a most perilous time, and not one of us should be tardy in seeking a preparation for the coming of Christ. Let none follow the example of the foolish virgins, and think that it will be safe to wait until the crisis comes before gaining a preparation of character to stand in that time. It will be too late to seek for the righteousness of Christ when the guests are called in and examined. Now is the time to put on the righteousness of Christ,—the wedding garment that will fit you to enter into the marriage supper of the Lamb. In the parable, the foolish virgins are represented as begging for oil, and failing to receive it at their request. This is symbolic of those who have not prepared themselves by developing a character to stand in a time of crisis. It is as if they should go to their neighbors and say, Give me your character, or I shall be lost. Those that were wise could not impart their oil to the flickering lamps of the foolish virgins. Character is not transferable. It is not to be bought or sold; it is to be acquired. The Lord has given to every individual an opportunity to obtain a righteous character through the hours of probation; but he has not provided a way by which one human agent may impart to another the character which he has developed by going through hard experiences, by learning lessons from the great Teacher, so that he can manifest patience under trial, and exercise faith so that he can remove mountains of impossibility. It is impossible to impart the fragrance of love,—to give to another gentleness, tact, and perseverance. It is impossible for one human heart to pour into another the love of God and humanity.
“Biz häzir iň howply bir döwürde ýaşaýarys, we biziň hiç birimiz Mesihiň gelşine taýýarlyk gözlemekde gijä galmaly däldiris. Hiç kim akylsyz gyzlaryň göreldesine eýermesin-de, häsiýet taýdan şol wagtda durup bilmek üçin taýýarlygy gazanmazdan öň, howply pursat gelýänçä garaşmagyň howpsuz boljakdygyny pikir etmesin. Myhmanlar çagyrylyp, barlagdan geçirilende, Mesihiň dogrulygyny gözlemek üçin örän giç bolar. Häzir Mesihiň dogrulygyny — sizi Guzynyň toý saçagyna girmäge laýyk etjek toý lybasyny — geýmegiň wagtydyr. Tymsalda akylsyz gyzlar ýag dileýän, emma öz haýyşlaryna görä ony alyp bilmeýän ýagdaýda görkezilýär. Bu, kyn pursatda durup biljek häsiýeti ösdürmek arkaly özüni taýýarlamadyk adamlaryň nyşanydyr. Bu, edil olaryň goňşularyna: “Maňa öz häsiýetiňizi beriň, ýogsam men heläk bolaryn” diýýänleri ýalydyr. Akylly bolanlar öz ýagyny akylsyz gyzlaryň öçüp barýan çyralaryna berip bilmediler. Häsiýet geçirilýän zat däldir. Ony satyn alyp-da, satyp-da bolmaýar; ony gazanmaly. Reb her bir adama synag döwrüniň sagatlarynyň dowamynda dogruçyl häsiýet gazanmak mümkinçiligini berendir; emma Ol bir ynsan serişdesiniň başgasyna öz başdan geçiren agyr tejribelerinden geçip, beýik Mugallymdan sapaklar öwrenip ösdürip ýetişdiren häsiýetini berip biljek ýoluny üpjün etmändir; çünki şeýle etmek bilen ol synag astynda sabyr görkezmegi, şeýle hem mümkin däl ýaly görünýän zatlary hem aýryp taşlap biljek derejede imany ulanmagy ýüze çykaryp biler. Söýginiň hoşboý ysyny başga birine geçirmek — başga birine mylaýymlygy, paýhasly ussatlygy we çydamlylygy bermek mümkin däldir. Bir ynsan ýüreginiň başga bir ýürege Hudaýa we adamzada bolan söýgini guýmagy mümkin däldir.”
“But the day is coming, and it is close upon us, when every phase of character will be revealed by special temptation. Those who remain true to principle, who exercise faith to the end, will be those who have proved true under test and trial during the previous hours of their probation, and have formed characters after the likeness of Christ. It will be those who have cultivated close acquaintance with Christ, who, through his wisdom and grace, are partakers of the divine nature. But no human being can give to another, heart-devotion and noble qualities of mind, and supply his deficiencies with moral power. We can each do much for each other by giving to men a Christlike example, thus influencing them to go to Christ for the righteousness without which they cannot stand in the judgment. Men should prayerfully consider the important matter of character-building, and frame their characters after the divine model.” The Youth Instructor, January 16, 1896.
“Ýöne her bir häsiýetiň her bir tarapy aýratyn synag arkaly aýan ediljek gün gelýär, ol hem bize ýakynlaşdy. Ahyryna çenli imana daýanýan, prinsiplerine wepaly galýanlar, synag möhletleriniň öňki sagatlarynda synagdan we kynçylykdan geçip, özlerini dogry görkezýänler we häsiýetlerini Mesihe meňzeş edip kemala getirenler bolar. Bu, Mesih bilen ýakyn tanyşlygy ösdürip ýetişdirenler bolar; olar Onuň paýhasy we merhemeti arkaly ylahy tebigata gatnaşýanlardyr. Emma hiç bir adam başga birine ýürekden berlen yhlasy hem-de akylyň asylly häsiýetlerini berip, onuň ýetmezçiliklerini ahlak güýji bilen dolduryp bilmez. Biz her birimiz adamlara Mesihe meňzeş görelde görkezmek arkaly biri-birimiz üçin köp zat edip bileris; şeýle etmek bilen, olara hökümde durup bilmekleri üçin onsuz ýaşap bilmejek adalat üçin Mesihe ýüz tutmaga täsir ýetireris. Adamlar häsiýet kemala getirmek meselesiniň möhümligine doga bilen üns bermeli we öz häsiýetlerini ylahy nusga boýunça şekillendirmelidirler.” The Youth Instructor, January 16, 1896.