Daniel is identified in chapter ten, as being resurrected from the days of mourning by the three-step process of the everlasting gospel. Gabriel then provides Daniel with the prophetic history of chapter eleven, thus identifying the history of the light of the great River Hiddekel.
Danyel onunjy bapda üç ädimlik ebedi hoş habaryň prosesi arkaly agy günlerinden direldilen hökmünde görkezilýär. Şondan soň Jebraýyl Danyele on birinji babyň pygamberlik taryhyny berýär; şeýlelikde beýik Hiddekel derýasynyň nurunyň taryhyny kesgitleýär.
“There is need of a much closer study of the Word of God. Especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy, but we should call attention to what the prophets and the apostles have written under the inspiration of the Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy, and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and the Lord God of heaven and His law are to be exalted.
“Hudaýyň Sözüni has-da ýakyndan öwrenmäge zerurlyk bar. Aýratynam, Danyýel bilen Ylham kitabyna, işimiziň taryhynda öň hiç haçan bolşy ýaly, üns berilmelidir. Biz käbir ugurlarda rim häkimiýeti we papalyk barada azrak aýdyp bileris, emma pygamberleriň we resullaryň Hudaýyň Ruhunyň ylhamy astynda ýazyp galdyran zatlaryna ünsi çekmelidiris. Mukaddes Ruh hem pygamberligiň berlişinde, hem-de suratlandyrylan wakalarda meseleleri şeýle tertiplendiripdir welin, munuň arkaly adam aragatnaşygyndaky şahsyýet gözden daşarda saklansyn, Mesihde gizlensin, asmanlaryň Rebbi Hudaý we Onuň kanuny bolsa beýgeldilsin diýip öwredilýär.”
“Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.
«Danyýlyñ kitabyny okaň. Ol ýerde görkezilen patyşalyklaryň taryhyny nokatbe-nokat ýadyňa getiriň. Döwlet işgärlerine, geňeşlere, kuwwatly goşunlara serediň we Hudaýyň adamlaryň tekepbirligini peseldip, ynsan şöhratyny tozana dönderip nähili iş edendigini görüň. Beýik hökmünde diňe Hudaý görkezilýär. Pygamberiň görnüşinde Ol bir gudratly hökümdary ýykyp, beýlekisini dikeldýän bolup görünýär. Ol älemiň hökümdary, özüniň ebedi Patyşalygyny gurmaga taýýarlanyp duran hökmünde aýan edilýär — Günleriň Gadymysy, dirilikde bolan Hudaý, ähli paýhasyň Çeşmesi, häzirki döwrüň Hökümdary, geljegi açyp görkezýän. Okaň we düşüniň: bidereklige kalbyny göterýän adam nähili garyp, nähili ejiz, nähili gysga ömürli, nähili ýalňyşýan, nähili günäkärdir.»
“The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].
Mukaddes Ruh Işaýa arkaly biziň ünsümizi esasy nazar obýekti hökmünde Hudaýa, diri Hudaýa gönükdirýär — Mesihde aýan edilen Hudaýa. “Çünki bize bir çaga doguldy, bize bir ogul berildi; häkimiýet Onuň egni üstünde bolar; Onuň ady Geňeşdar, Gudratly Hudaý, Ebedi Ata, Parahatlygyň Şazadasy diýlip atlandyrylar” [Işaýa 9:6].
“The light that Daniel received direct from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon have come to pass.” Manuscript Releases, volume 16, 333, 334.
«Danyýeliň Hudaýdan göni alan nury aýratyn-da şu ahyrky günler üçin berildi. Onuň Ulaý bilen Hiddekeliň kenarlarynda, Şinaryň beýik derýalarynyň boýunda gören görnüşleri indi berjaý bolmak işinde, we öňden aýdylan ähli wakalar tiz wagtda ýerine ýetip gutarar». Manuscript Releases, volume 16, 333, 334.
The Holy Spirit “so shaped matters” in the giving of the prophecy “and events” of Daniel’s last vision that the first chapter (ten), represents the experience of God’s people in the latter days, as does the last chapter (twelve). The shaping of those three chapters that make up the light of the Hiddekel River, that “was given especially for these last days,” was designed to bear the three-step definition of “truth.” In the first agreeing with the last, and the middle representing rebellion, we have not only the structure of the Hebrew word “truth,” which was created by the first, thirteenth and last letter of the Hebrew alphabet, but we also see the signature of Alpha and Omega.
Mukaddes Ruh, Danyýeliň iň soňky görüşindäki pygamberligiň berlişinde “meseleleri şeýle tertipleşdirdi” we “wakalary” şeýle gurady welin, ilkinji bap (onunjy bap) soňky bap (on ikinji bap) ýaly, Hudaýyň halkynyň ahyrky günlerdäki tejribesini görkezýär. Hiddekel derýasynyň nuryndan ybarat bolan şol üç bapyň tertiplenişi, “hut şu soňky günler üçin berlen” bolmak bilen, “hakykatyň” üç basgançakly kesgitlemesini götermek üçin niýetlenipdi. Birinjiniň soňky bilen ylalaşyp, ortanjysynyň bolsa pitneliligi aňladýanlygynda, biz diňe ýewreý elipbiýiniň birinji, on üçünji we iň soňky harplary bilen emele getirilen ýewreýçe “hakykat” sözüniň gurluşyny däl, eýsem Alfa bilen Omeganýn goluny hem görýäris.
Daniel chapter ten identifies the one hundred and forty-four thousand who understand both the “chazon” vision of the twenty-five hundred and twenty years, and the “mareh” vision of the twenty-three hundred years. Not only do they understand those two visions, but they possess the experience of justification by faith that is produced by the feminine and causative “marah” vision of “the appearance”.
Danyýlyň onunjy babyrsy ýigrimi bäş ýüz ýigrimi ýylyň “çazon” görnüşini hem-de ýigrimi üç ýüz ýylyň “mareh” görnüşini hem düşünýän ýüz kyrk dört müňüň kimdigini görkezýär. Olar diňe şol iki görnüşe düşünmek bilen çäklenmän, eýsem zenan jynsly we sebäp dörediji “marah” — “görnüşiň” görnüşi — tarapyndan emele getirilýän iman arkaly aklanma tejribesine-de eýedirler.
“For the mind and the soul, as well as for the body, it is God’s law that strength is acquired by effort. It is exercise that develops. In harmony with this law, God has provided in His word the means for mental and spiritual development.
Akyl we jan üçin, edil beden üçin bolşy ýaly, güýjüň zähmet arkaly gazanylmagy Hudaýyň kanunydyr. Ösüşi üpjün edýän zat maşkdyr. Şu kanuna laýyklykda, Hudaý Öz Sözüinde akyl we ruhy ösüş üçin serişdeleri beripdir.
“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.
Mukaddes Kitap, adamlaryň şu durmuş üçin hem, geljekki durmuş üçin hem taýýar bolmak maksady bilen düşünmeli ähli ýörelgelerini öz içine alýar. Şeýle-de, bu ýörelgeler hemmeler tarapyndan düşünilip bilner. Onuň öwredişine gadyr goýmak ruhuna eýe bolan hiç kim Mukaddes Kitapdan birje parçany okap, ondan özü üçin peýdaly bir pikiri alman galyp bilmez. Emma Mukaddes Kitabyň iň gymmatly öwredişi wagtal-wagtal ýa-da üzňe-üzňe edilýän öwreniş arkaly gazanylmaýar. Onuň beýik hakykat ulgamy howlukmaç ýa-da üns bermez okyjynyň aňyp bilşi ýaly görnüşde beýan edilmeýär. Onuň köp hazynalary üstki gatlagyň juda aşagynda ýatyr we olary diňe yhlasly barlag hem-de üznüksiz tagalla arkaly gazanyp bolýar. Beýik bitewüligi emele getirýän hakykatlar gözläp tapylmaly we ýygnalmalydyr: “bu ýerde biraz, ol ýerde biraz.” Işaýa 28:10.
“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.
Şeýlelikde gözläp tapylyp we bir ýere jemlenende, olaryň biri-birine kämil laýyk gelýändigi aýan bolar. Her Hoş Habar beýlekilerine goşmaça bolup durýar, her pygamberlik başga biriniň düşündirişi, her hakykat bolsa başga bir hakykatyň açylyp ýaýbaňlandyrylmagydyr. Ýahudy düzgün-tertibiniň nusgalary Hoş Habar arkaly aýdyňlaşdyrylýar. Hudaýyň Sözüniň içindäki her bir ýörelgäniň öz orny, her bir hakykatyň bolsa öz manysy bardyr. Şeýle-de, niýetinde-de, amal edilşinde-de bütin gurluş öz Müellifine şaýatlyk edýär. Şeýle bir gurluşy Çäksiziň aňyndan başga hiç bir aň ne oýlap tapyp, ne-de emele getirip bilerdi.
“In searching out the various parts and studying their relationship, the highest faculties of the human mind are called into intense activity. No one can engage in such study without developing mental power.
Dürli bölekleri öwrenip, olaryň özara baglanyşygyny derňemekde, adam aňynyň iň ýokary ukyplary güýçli işjeňlige çekilýär. Şeýle öwrenişe girişýän hiç kim akyl güýjüni ösdürmezden galyp bilmez.
“And not alone in searching out truth and bringing it together does the mental value of Bible study consist. It consists also in the effort required to grasp the themes presented. The mind occupied with commonplace matters only, becomes dwarfed and enfeebled. If never tasked to comprehend grand and far-reaching truths, it after a time loses the power of growth. As a safeguard against this degeneracy, and a stimulus to development, nothing else can equal the study of God’s word. As a means of intellectual training, the Bible is more effective than any other book, or all other books combined. The greatness of its themes, the dignified simplicity of its utterances, the beauty of its imagery, quicken and uplift the thoughts as nothing else can. No other study can impart such mental power as does the effort to grasp the stupendous truths of revelation. The mind thus brought in contact with the thoughts of the Infinite cannot but expand and strengthen.
“Mukaddes Kitaby öwrenmegiň akyl taýdan gymmaty diňe hakykaty gözläp tapmakda we ony bir ýere jemlemekde däl. Ol şeýle hem öňe sürlen temalara düşünmek üçin zerur bolan tagallada jemlenýär. Diňe gündelik, adaty işler bilen meşgul edilýän akyl kiçelýär we ejizleşýär. Eger ol hiç wagt beýik we giň gerimli hakykatlara düşünmäge mejbur edilmese, belli bir wagtdan soň ösüş güýjüni ýitirýär. Şeýle peselmeden gorag hem-de ösüşe itergi hökmünde, Hudaýyň Sözüni öwrenmäge barabar geljek başga hiç zat ýokdur. Akyl taýdan terbiýe bermegiň serişdesi hökmünde Mukaddes Kitap başga islendik kitaba garanda, hatda beýleki ähli kitaplaryň jeminden hem has täsirlidir. Onuň temalarynyň beýikligi, beýanlarynyň hormatly sadalygy, şekillendirişiniň gözelligi pikirleri başga hiç zadyň başarşy ýaly janlandyrýar we beýgeldýär. Ylhamyň haýran galdyryjy hakykatlaryna düşünmäge edilýän tagalla ýaly akyl güýjüni başga hiç bir okuw berip bilmez. Şeýlelikde Çäksiziň pikirleri bilen ýüzbe-ýüz edilen akyl giňelmän we güýçlenmän bilmez.”
“And even greater is the power of the Bible in the development of the spiritual nature. Man, created for fellowship with God, can only in such fellowship find his real life and development. Created to find in God his highest joy, he can find in nothing else that which can quiet the cravings of the heart, can satisfy the hunger and thirst of the soul. He who with sincere and teachable spirit studies God’s word, seeking to comprehend its truths, will be brought in touch with its Author; and, except by his own choice, there is no limit to the possibilities of his development.
“Ruhy tebigatyň ösüşinde Mukaddes Kitabyň güýji ondan-da beýikdir. Hudaý bilen gatnaşyga ýaradylyp, adam diňe şeýle gatnaşykda özüniň hakyky durmuşyny we ösüşini tapyp biler. Hudaýda özüniň iň beýik şatlygyny tapmak üçin ýaradylandygy sebäpli, ol ýüregiň isleglerini köşeşdirip biljek, janyň açlygyny we suwsuzlygyny gandyrjak zady başga hiç bir ýerde tapyp bilmez. Kim Hudaýyň Sözüni ýürekden we öwrenmäge taýýar ruh bilen, onuň hakykatlaryna düşünmegi gözläp öwrense, onuň Awtor bilen aragatnaşyga getiriljekdir; we öz şahsy saýlawyndan başga, onuň ösüş mümkinçilikleriniň çägi ýokdur.
“In its wide range of style and subjects the Bible has something to interest every mind and appeal to every heart. In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic. Immeasurably superior in value to the productions of any human author are the Bible writings, even when thus considered; but of infinitely wider scope, of infinitely greater value, are they when viewed in their relation to the grand central thought. Viewed in the light of this thought, every topic has a new significance. In the most simply stated truths are involved principles that are as high as heaven and that compass eternity.
Öz giň gerimli usluby we mowzuklarynyň köpdürlüligi bilen Mukaddes Ýazgy her bir aňy gyzyklandyrjak we her bir ýüregi özüne çekjek bir zady özünde saklaýar. Onuň sahypalarynda iň gadymy taryh; ýaşaýaýşa iň dogry gabat gelýän terjimehal; döwleti dolandyrmak, hojalygy düzgünleşdirmek üçin häkimiýet ýörelgeleri — adam paýhasynyň hiç haçan deňleşip bilmedik ýörelgeleri duş gelýär. Onda iň çuňňur pelsepe, iň ýakymly hem iň belent, iň joşgunly hem iň hasratly poeziýa bar. Şeýle göz öňünde tutulanda hem, gymmaty boýunça islendik ynsan ýazyjysynyň eserlerinden ölçegsiz ýokary bolan Mukaddes Ýazgylaryň ýazgylary, beýik merkezî pikir bilen baglanyşygynda seredilende, çäksiz derejede has giň gerimli, çäksiz derejede has gymmatlydyr. Şol pikiriň nurunda seredilende, her bir mowzuk täze many-mazmuna eýe bolýar. Iň ýönekeý beýan edilen hakykatlaryň öz içinde hem gökler ýaly belent we bakyýeti gurşap alýan ýörelgeler jemlenendir.
“The central theme of the Bible, the theme about which every other in the whole book clusters, is the redemption plan, the restoration in the human soul of the image of God. From the first intimation of hope in the sentence pronounced in Eden to that last glorious promise of the Revelation, ‘They shall see His face; and His name shall be in their foreheads’ (Revelation 22:4), the burden of every book and every passage of the Bible is the unfolding of this wondrous theme,—man’s uplifting,—the power of God, ‘which giveth us the victory through our Lord Jesus Christ.’ 1 Corinthians 15:57.” Education, 123–125.
Mukaddes Kitabyň baş mowzugy, tutuş kitabyň içindäki beýleki ähli mowzuklaryň jemlenýän temasy, gutulyş meýilnamasydyr — ynsan janynda Hudaýyň keşbiniň gaýtadan dikeldilmegidir. Edende çykarylan hökümde umydyň ilkinji yşaratyndan başlap, Ylham kitabynyň şol soňky şöhratly wadasyna çenli: “Olar Onuň ýüzüni görerler; Onuň ady hem olaryň maňlaýlarynda bolar” (Ylham 22:4), Mukaddes Kitabyň her bir kitabynyň we her bir parçasynyň esasy mazmuny şu ajaýyp mowzugyň açylyp görkezilmegidir — ynsanyň beýgeldilmegi — Hudaýyň güýji, ol bize Rebimiz Isa Mesih arkaly ýeňşi berýär. 1 Korintoslylar 15:57. Terbiýe, 123–125.
In the passage just cited it is identified that the Bible, when considered from any avenue of literature, is by far superior to any human production. Sister White stated, “In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic,” and that “such a structure no mind but that of the Infinite could conceive or fashion.”
Ýaňy-ýakynda getirilen bölekde Mukaddes Ýazgynyň, edebiýatyň islendik ugry nukdaýnazaryndan garalanda, ynsan eli bilen döredilen islendik eserden has-da ýokarda durýandygy görkezilýär. Waýt uýa şeýle diýdi: “Onuň sahypalarynda iň gadymy taryh; durmuşa iň dogry laýyk gelýän terjimehal; döwleti dolandyrmak, öý hojalygyny düzgünleşdirmek üçin dolandyryş ýörelgeleri — ynsan paýhasynyň hiç haçan deňleşdirip bilmedik ýörelgeleri bardyr. Onda iň çuňňur pelsepe, iň süýji we iň belent, iň joşgunly we iň hasratly şygryýet bardyr,” hem-de “şeýle bir gurluşy Çäksiziň aňyndan başga hiç bir akyl ne oýlap, ne-de döredip biler.”
All the recognized rules of humanity that identify the rules that provide the structure of literature are surpassed by the Bible. The principles that are presented in universities of humanity, which identify the difference between average or lesser literature, all the way to the masterpieces of human literature, are all surpassed by the Bible. With that in mind, it is worth recognizing that the climax, the grand conclusion of the prophetic testimony of the entire Bible, is represented in Daniel’s last vision. It is the capstone of the prophetic testimony, and there is no climax in human literature that comes close to the testimony of Daniel chapter eleven, beginning in verse one and continuing on through chapter twelve verse four.
Edebiýatyň gurluşyny üpjün edýän kadalary kesgitleýän adamzadyň ähli ykrar edilen kadalary Injil tarapyndan geçilýär. Adamzadyň ýokary okuw mekdeplerinde beýan edilýän, ortaça ýa-da pes derejedäki edebiýat bilen adamzadyň edebiýatynyň şedevrleriniň arasyndaky tapawudy kesgitleýän ähli ýörelgeler hem Injil tarapyndan geçilýär. Şuny göz öňünde tutup, bütin Injiliň pygamberlik şaýatlygynyň iň ýokary nokadynyň, onuň beýik jemlemesiniň, Danyýeliň iň soňky görnüşinde beýan edilýändigini ykrar etmek ýerliklidir. Ol pygamberlik şaýatlygynyň täjidir, hem-de adamzadyň edebiýatynda Danyýel kitabynyň on birinji babyndaky, birinji aýatdan başlap on ikinji babyň dördünji aýatyna çenli dowam edýän şaýatlyga golaýlaşyp biljek hiç bir ýokary nokat ýokdur.
In the book of Revelation, all the books of the Bible meet and end, and in the revelation the same lines of prophecy are taken up as in the book of Daniel, but in relation to one-another the book of Daniel is the first mention, and Revelation the last. Everything exists in the first mention, and everything exists in the book of Daniel, and the climax to the book is the vision given by the Hiddekel River. The climax to the events represented in that vision begin in verse forty, and continue until the book is sealed in verse four of chapter twelve. Those verses represent the grand finale of every prophetic truth ever uttered or recorded by the holy men of old, including Sister White.
Ylham kitabynda Mukaddes Kitabyň ähli kitaplary duşuşyp, tamamlanýar, we şol ylhamda Danyýel kitabyndaky ýaly şol bir pygamberlik ugurlary gaýtadan alnyp görkezilýär; emma olaryň biri-birine bolan gatnaşygy taýdan Danyýel kitaby ilkinji agzalyş, Ylham bolsa soňky agzalyşdyr. Ähli zat ilkinji agzalyşda bar, we ähli zat Danyýel kitabynda hem bardyr, kitabyň iň ýokary nokady bolsa Hiddekel derýasynyň ýanynda berlen görnüşdir. Şol görnüşde şekillendirilen wakalaryň iň ýokary nokady kyrkynjy aýatdan başlanýar we kitap on ikinji babyň dördünji aýatynda möhürlenýänçä dowam edýär. Şol aýatlar gadymy mukaddes adamlar, şol sanda Waýt uýa tarapyndan aýdylan ýa-da ýazga geçirilen ähli pygamberlik hakykatlarynyň beýik jemleýji tamamlanşygyny aňladýar.
What leads up to that conclusion in chapter eleven are histories within the chapter that provide witnesses to the correct understanding of the last six verses of chapter eleven, where the threefold enemies of the dragon, the beast and the false prophet are now leading the world to the close of human probation. Sister White directly identifies this internal principle.
On birinji bapdaky şol netijä getirýän zat, şol bapyň içindäki taryhlardyr; olar on birinji bapyň soňky alty aýatynyň dogry düşünilişine şaýatlyk edýärler, şol ýerde aždahanyň, haýwanyň we galp pygamberiň üç esse duşmanlary indi dünýäni adamzat üçin synag möhletiniň ýapylmagyna alyp barýarlar. Uýam Waýt bu içki ýörelgäni gönüden-göni anyklaýar.
“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.’ Daniel 11:30–36.
“Bizde ýitirer ýaly wagt ýok. Bizi agyr, howsalaly döwürler garaşýar. Dünýä uruş ruhy bilen lerzana gelendir. Tiz wagtda pygamberliklerde aýdylan bela-beterlik sahnalary amala aşar. Daniýeliň kitabyndaky on birinji bapdaky pygamberlik öz doly ýerine ýetmesine tas diýen ýaly ýetdi. Bu pygamberligiň ýerine ýetmeginde bolup geçen taryhy wakalaryň köpüsi gaýtadan gaýtalanylar. Otuzynjy aýatda şeýle bir güýç barada aýdylýar: ol «gaýgy edip, yzyna döner we mukaddes äht bilen gazaplanar; şeýle eder; hatda yzyna dolanyp, mukaddes ähti terk edýänler bilen dil düwşer. Onuň tarapyndan goşunlar çykarlar, kuwwatly mukaddes ýeri haramlar, dowamly gurbanlygy aýrarlar we weýrançylyk getirýän nejisligi ornaşdyrarlar. Ähte garşy erbetlik edýänleri ýaranjaň sözler bilen zaýalar; emma öz Hudasyny tanaýan halk kuwwatly bolar we beýik işleri amala aşyrar. Halkyň arasyndaky düşünjeli adamlar köpleri öwrederler; ýöne olar köp günläp gylyçdan, otdan, ýesirlikden we talaňçylykdan ýykylarlar. Olar ýykylanda, az-kem kömek bilen goldanarlar; emma köpler olara ýaranjaňlyk bilen goşularlar. Düşünjelileriň käbiri synalmak, tämizlenmek we agartylmak üçin, hatda ahyrzamanyň wagtyna çenli ýykylarlar; çünki bu heniz bellenen wagta degişlidir. Patyşa öz erkine görä hereket eder; ol özüni beýgeldip, her bir hudaýdan ýokary tutar, hudaýlaryň Hudasyna garşy geň-taň sözleri aýdar we gaharyň doly ýerine ýetmegine çenli rowaçlanar; çünki kesgitleneniň özi bolar.» Daniýel 11:30–36.
“Scenes similar to those described in these words will take place. We see evidence that Satan is fast obtaining the control of human minds who have not the fear of God before them. Let all read and understand the prophecies of this book, for we are now entering upon the time of trouble spoken of:
“Bu sözlerde beýan edilenlere meňzeş wakalar bolup geçer. Biz, Hudaýdan gorkusy bolmadyk adamlaryň aňlaryny Şeýtanyň çaltlyk bilen öz ygtyýaryna geçirýändiginiň subutnamalaryny görýäris. Goý, hemmeler bu kitabyň pygamberliklerini okap, olara düşünsünler, çünki biz indi şol aýdylan muşakgat wagtyna gadam basýarys:
“‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.’ Daniel 12:1–4.” Manuscript Releases, number 13, 394.
“‘Şol wagt halkyň ogullary üçin duran uly serkerde Mikaýyl ýerinden turar; we şol wagt millet bar bolaly bäri şu wagta çenli hiç haçan bolmadyk ýaly bela-zähmet döwri bolar; we şol wagt seniň halkyňdan kitapda ýazylanlaryň her biri gutular. Ýeriň tozanynda uklap ýatanlaryň köpüsi oýanar, käbiri ebedi ýaşaýyş üçin, käbiri bolsa utanç we ebedi ýigrenç üçin. Akylly bolanlar asman giňişliginiň parlaklygy ýaly şöhle saçarlar; köpleri dogrulyga öwrenler bolsa ebediler ebedisi ýyldyzlar ýaly parlarlar. Emma sen, eý Daniýel, bu sözleri ýap we kitaby ahyrzamanyň wagtyna çenli möhürle; köpler o ýana-bu ýana ylgap gezerler, we bilim artar.’ Daniýel 12:1–4.” Manuscript Releases, number 13, 394.
In this passage Sister White first references Daniel chapter eleven and then identifies the principle “that much of the history which has taken place in fulfillment of this prophecy will be repeated.” She then directly quotes verse thirty to thirty-six and follows with the statement that, “scenes similar to those described in these words will take place.” After identifying verse thirty to thirty-six, and saying scenes similar to those verses will take place, she then identifies the close of probation, when Michael stands up in verse one of chapter twelve. In doing so, she is isolating those seven verses, and placing them in the history which immediately precedes Michael standing up.
Bu parçadaky Sýestra Waýt ilki bilen Daniýel kitabynyň on birinji babyňa salgylanýar, soňra bolsa “bu pygamberligiň amala aşmagynda bolup geçen taryhyň köp böleginiň gaýtalanyp boljakdygy” diýen ýörelgäni görkezýär. Soňra ol göni otuzynjy aýatdan otuz altynjy aýada çenli sitata getirýär we munuň yzysüre “bu sözlerde beýan edilenlere meňzeş sahnalaryň bolup geçjekdigini” aýdýar. Otuzynjy aýatdan otuz altynjy aýada çenli görkezenden we şol aýatlara meňzeş sahnalaryň bolup geçjekdigini aýdandan soň, ol soňra synag möhletiniň tamamlanmagyny — on ikinji babyň birinji aýatynda Mikaeliň ornundan turýan wagtyny — görkezýär. Şeýle etmek bilen, ol şol ýedi aýaty aýratyn tapawutlandyrýar we olary Mikaeliň ornundan turmagynyň öňüsyrasyndaky taryhyň içine ýerleşdirýär.
More than once we have addressed the history of verses thirty to thirty-six, and how they parallel verses forty to forty-five of Daniel eleven, and we will now begin to consider other periods of prophetic history in chapter eleven that is repeated in those final six verses. However, before we do we will once again present a brief summary of the parallel of verses thirty to thirty-six with verses forty to forty-five.
Otuzdan otuz altınja çenli aýatlaryň taryhyna, şeýle hem olaryň Daniýel on birinji bapdaky kyrkdan kyrk bäşinji aýatlara nähili deň gelýändigine biz bir gezek däl, birnäçe gezek ýüzlendik; indi bolsa on birinji bapdaky pygamberlik taryhynyň şol soňky alty aýatda gaýtalanýan beýleki döwürlerine seredip başlamagy maksat edinýäris. Şeýle-de bolsa, muny etmezden ozal, otuzdan otuz altınja çenli aýatlaryň kyrkdan kyrk bäşinji aýatlar bilen deňliginiň gysgaça jemini ýene-de bir gezek beýan ederis.
Verse thirty marks the transition from pagan Rome to papal Rome. That transitional history is addressed in a variety of prophetic passages that identify such dates as the years 330, 508, 533 and 538. There are other prophetic markers in the transition from the fourth kingdom to the fifth kingdom of Bible prophecy, but in verse thirty-one pagan Rome stands up for the papacy, as represented by Clovis in the year 496. The pagan powers initially represented by Clovis in the verse accomplish the work of removing any pagan resistance (the daily) to the rise of the papacy by the year 508. The warfare of those times brings destruction against the City of Rome during that history as represented by the “sanctuary of strength”, and by the year 538, the pagan powers place the papacy on the throne of the earth, and she then passes a Sunday law at the Council of Orleans.
Otuzuncy aýat butparaz Rimden papalyk Rimine geçişi görkezýär. Şol geçiş taryhy dürli pygamberlik böleklerinde beýan edilýär; olar 330, 508, 533 we 538-nji ýyllar ýaly seneleri kesgitleýärler. Mukaddes Kitabyň pygamberligindäki dördünji patyşalykdan bäşinji patyşalyga geçişde başga-da pygamberlik alamatlary bar, emma otuz birinji aýatda butparaz Rim, 496-njy ýylda Klowisiň üsti bilen şekillendirilişi ýaly, papalyk üçin ýerinden turýar. Aýatda ilki bilen Klowisiň üsti bilen görkezilen butparaz güýçler 508-nji ýyla çenli papalygyň ýokary galşyna garşy duran islendik butparaz garşylygy (gündeligi) aýyrmak işini ýerine ýetirýärler. Şol döwürleriň uruşlary, “güýjüň mukaddes ýeri” bilen şekillendirilişi ýaly, bu taryhyň dowamynda Rim şäheriniň garşysyna weýrançylyk getirýär; 538-nji ýyla çenli bolsa butparaz güýçler papalygy ýeriň tagtyna çykarýarlar, we şondan soň ol Orlean Geňeşinde Ýekşenbe kanunyny çykarýar.
Verses thirty-two through thirty-six identify the murderous warfare the papacy then brought against God’s faithful during the twelve hundred and sixty years of the Dark Ages. Ultimately the papacy comes to her end in verse thirty-six. In verse forty, Reagan formed a secret alliance with the antichrist, marking when the resistance of Protestantism had been taken away, as represented by the year 508. Reagan’s commitment of finances and military might had been typified by the “arms” standing up for the papacy in 496. The destruction of pagan Rome’s sanctuary of strength, represented by the city of Rome, typifies the destruction of the US Constitution at the soon coming Sunday law, for the Constitution is the sanctuary of strength for the United States. At the Sunday law the papacy will once again be placed upon the throne of the earth, as represented by the year 538.
Otuz ikiden otuz altynja aýatlar papalygyň Garaňky Asyrlaryň bir müň iki ýüz altmyş ýylynyň dowamynda Hudaýa wepaly bolanlara garşy alyp baran ganly urşuny görkezýär. Ahyrsoňy, otuz altynjy aýatda papalyk öz soňuna gelýär. Kyrkynjy aýatda Reagan antikrist bilen gizlin bileleşik döredip, 508-nji ýyl arkaly görkezilişi ýaly protestantizmiň garşylygynyň aradan aýrylan pursatyny belläp geçdi. Reagan-nyň maliýe serişdelerini we harby güýjüni bagyş etmegi 496-njy ýylda papalyk üçin “goşunlaryň” dikeldilmegi arkaly öňünden şekillendirilipdi. Butparaz Rimiň güýjüniň mukaddes ýeriniň, ýagny Rim şäheri arkaly görkezilýän merkeziň weýran edilmegi, tiz wagtda geljek ýekşenbe kanunynda ABŞ-nyň Konstitusiýasynyň ýatyrylmagynyň nusgasydyr, çünki Konstitusiýa Amerikanyň Birleşen Ştatlary üçin güýjüň mukaddes ýeridir. Ýekşenbe kanunynda papalyk 538-nji ýyl arkaly görkezilişi ýaly, ýeriň tagtyna ýene bir gezek oturdylar.
Then will begin the final period of murderous papal persecution brought against God’s faithful as occurred in the Dark Ages from 538 unto 1798. This will lead to the close of human probation, when Michael stands up, as represented by 1798, when the papacy, who had prospered for twelve hundred and sixty years, received the indignation of the deadly wound.
Şondan soň, Hudaýa wepaly bolanlaryň garşysyna papalygyň öldüriji yzarlamasynyň soňky döwri başlar; bu Garaňky asyrlarda 538-nji ýyldan 1798-nji ýyla çenli bolşy ýaly gaýtadan ýüze çykar. Bu bolsa, Mikhailyň ýerinden turýan wagtynda, ynsan synag möhletiniň tamamlanmagyna getirer; bu 1798-nji ýyl bilen şekillendirilýär, şol wagt bir müň iki ýüz altmyş ýyllap rowaçlanan papalyk ölüm howply ýarasynyň gazabyna sezewar boldy.
We will continue this study in the next article.
Biz bu okuwymyzy indiki makalada dowam etdireris.
“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.
Bir gezek, Nýu-Ýork şäherinde bolanymda, gijäniň bir wagty maňa gat-gat bolup asmana tarap beýgelýän jaýlary görmäge çagyrylypdy. Bu jaýlaryň ýangyna çydamlydygy kepillendirilýärdi we olar eýelerini hem-de gurujylaryny şöhratlandyrmak üçin gurulýardy. Bu jaýlar barha beýgelýärdi, has-da beýgelýärdi, we olarda iň gymmat material ulanylýardy. Bu jaýlaryň eýeleri öz-özlerine: “Biz Hudaýy iň gowy nädip şöhratlandyryp bileris?” diýip soramaýardylar. Reb olaryň pikirlerinde ýokdy.
“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’
Men şeýle oýlandym: “Wah, şeýlelikde öz serişdelerini goýýanlar öz tutýan ýollaryny Hudaýyň görşi ýaly görüp bilsedilerdi! Olar ajaýyp binalary gurup toplap ýörler, emma olaryň meýilleşdirmegi we niýet-düzgünleri älemiň Hökmürowanynyň nazarynda nähili akmaklykdyr! Olar ýüregiň we aňyň ähli güýji bilen Hudaýy nädip şöhratlandyrmalydyklaryny öwrenmeýärler. Olar muny, ýagny adamyň ilkinji borjuny, gözden saldylar.”
“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.
Bu beýik binalar gurlup barýarka, olaryň eýeleri özlerini kanagatlandyrmaga we goňşularynyň göripligini oýarmaga sarp etmäge pullarynyň bardygyna hyjuwly tekepbirlik bilen şatlanypdylar. Şeýlelikde maýa goýan pullarynyň köpüsi gysyp almak, garyplary ezmek arkaly ele salnypdy. Olar asmanda her bir söwda-geleşiginiň hasabynyň alnyp barylýandygyny; her bir adalatsyz ylalaşygyň, her bir galp hereketiň ol ýerde ýazga alnandygyny unutdylar. Şeýle bir wagt gelýär welin, adamlar özleriniň galplygynda we tekepbirliginde Rebbiň özlerinden geçmegine ýol bermejek çäge ýetjekler, şonda olar Ýehowanyň sabyr-takatynyň bir çäginiň bardygyny öwrenerler.
“The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.
Meniň gözümiň öňünden soň geçip giden görnüş ýangyn howatyrsy boldy. Adamlar beýik we güman edilişine görä oda çydamly binalara seredip: «Olar bütinleý howpsuz» diýdiler. Emma bu binalar edil şepbeşikden ýasalan ýaly ýanyp kül boldy. Ýangyn söndüriji ulaglar weýrançylygy saklamak üçin hiç zat edip bilmediler. Ýangyn söndürijiler şol enjamlary işletmäge ukyply bolmadylar.
“I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.
Maňa şeýle görkezme berildi: Rebbiň wagty gelende, buýsançly, şöhratparaz adamlaryň ýüreklerinde hiç hili üýtgeşiklik bolmadyk bolsa, adamlar halas etmäge güýçli bolan Eliň ýok etmäge-de güýçli boljakdygyny bilerler. Ýerdäki hiç bir güýç Hudaýyň Elini saklap bilmez. Hudaýyň Öz kanunyna äsgermezçilik edendikleri we öz bähbitparaz şöhratparazlyklary üçin adamlaryň üstüne jezany ibermek üçin bellän wagty gelende, binalary weýrançylykdan gorap saklajak hiç hili gurluşyk materialy ulanylyp bilinmez.
“There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.
Terbiýeçiler bilen döwlet işgärleriniň arasynda-da häzirki jemgyýetiň ýagdaýynyň düýbünde ýatan sebäplere düşünýänler kän däldir. Hökümetiň jylawyny ellerinde saklaýanlar ahlak bozulmasy, garyplyk, mätäçlik we artýan jenaýat meselesini çözüp bilmeýärler. Olar iş-amallaryny has ygtybarly esasda berkarar etmäge biderek synanyşýarlar. Eger adamlar Hudaýyň Sözüniň öwredişine has köp gulak assadylar, olary başagaý edýän meseleleriň çözgüdini tapardylar.
“The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.
Mukaddes Ýazgylar Mesihiň ikinji gezek gelmeginiň öň ýanyndaky dünýäniň ýagdaýyny beýan edýär. Talaňçylyk we sütem bilen ummasyz baýlyk toplaýan adamlar barada şeýle diýlip ýazylgandyr: “Soňky günler üçin hazyna ýygnadyňyz. Ine, meýdanlaryňyzy orup alan işçileriň haklary, siziň tarapyndan hile bilen saklanyp galnyp, gygyrypdyr; orakçylaryň nalalary hem Reb Sabaotyň gulagyna ýetendir. Siz ýerde lezzet içinde ýaşadyňyz, nebis-höwes bilen ýaşaşdyňyz; ýürekleriňizi soýum güni ýaly semretdiňiz. Siz dogry adamy ýazgardyňyz we öldürdiňiz; ol size garşy durmaýar.” Ýakup 5:3–6.
“But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.
“Ýöne döwrüň çalt amala aşýan alamatlarynyň beren duýduryşlaryny kim okaýar? Dünýewi adamlarda bu nähili täsir galdyrýar? Olaryň garaýşynda nähili özgeriş görünýär? Nuhuň döwrüniň ýaşaýjylarynyň garaýşynda görleninden artyk hiç zat görünmeýär. Dünýä işlerine we keýp-sapa berlip, tufandan öňküler ‘Tupanyň gelýänçäsi bilmediler, ol bolsa hemmesini swept edip alyp gitdi.’ Matta 24:39. Olara asmandan iberilen duýduryşlar berildi, emma olar gulak asmakdan ýüz öwürdiler. Şeýle hem bu gün dünýä, Hudaýyň duýduryjy sesine düýbünden parhsyz bolup, ebedi heläklige tarap gyssanyp barýar.”
“The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.” Testimonies, volume 9, 12–14.
“Dünýä uruş ruhy bilen joşdyrylandyr. Danyýeliň on birinji babyndaky pygamberlik öz doly berjaý bolşuna tas diýen ýaly ýetdi. Tiz wagtdan pygamberliklerde aýdylan külpetli wakalar bolup geçer.” Testimonies, 9-njy tom, 12–14.