Daniel chapter six, is the third line in the first six chapters of Daniel, which directly presents an illustration of the Sunday law crisis. In chapter three Nebuchadnezzar’s golden image, and the three worthies, represent the ensign which is lifted up, and the entire world beholds.
Danyýl pygamberiň altynjy baby, Danyýlyň ilkinji alty babyndaky üçünji hatardyr we ol ýekşenbe güni baradaky kanun krizisiniň gös-göni mysalyny görkezýär. Üçünji bapda Nebukadnesaryň altyn heýkeli hem-de üç wepaly ýigit beýgeldilen nyşany aňladýar, ony bolsa bütin dünýä synlaýar.
Then Nebuchadnezzar the king sent to gather together the princes, the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up. Daniel 3:2.
Soňra patyşa Nebukadnesar begleri, häkimleri, serkerdeleri, kazylary, hazynaçylary, geňeşdarları, şerifleri we welaýatlaryň ähli ýolbaşçylaryny patyşa Nebukadnesaryň galdyran heýkeliniň açylyş dabarasyna gelmek üçin ýygnamagy buýurdy. Daniel 3:2.
In chapter three, the three worthies refused to bow, and their action brought upon them the persecution of the furnace, whereas Daniel in chapter six, bows three times a day, and his action brought upon him the persecution of the lion’s den. Line upon line, they represent the Sunday law persecution as a decision of worship, that in both cases, has already been determined by the faithful. Those represented by the three and one combination that symbolizes the one hundred and forty-four thousand have settled into the truth before the shaking of persecution arrives.
Üçünji bapda şol üç hormatly adam baş egmekden ýüz dönderdiler, we olaryň bu hereketi olaryň üstüne pejiň yzarlamasyny getirdi; altynjy bapda bolsa Daniýel günde üç gezek baş egýär, we onuň bu hereketi onuň üstüne arslanlaryň hininiň yzarlamasyny getirdi. Setir üstüne setir, olar iki ýagdaýda-da eýýäm ynsan tarapyndan çözülen ybadat karary hökmünde Ýekşenbe güni baradaky kanunyň yzarlanmasyny aňladýarlar. Bir ýüz kyrk dört müňi alamatlandyrýan üç bilen biriň utgaşmasy arkaly görkezilenler, yzarlama sarsgyny gelmezden öň hakykatda berk karar etdiler.
“Said the angel, ‘Deny self; ye must step fast.’ Some of us have had time to get the truth and to advance step by step, and every step we have taken has given us strength to take the next. But now time is almost finished, and what we have been years learning, they will have to learn in a few months. They will also have much to unlearn and much to learn again. Those who would not receive the mark of the beast and his image when the decree goes forth, must have decision now to say, Nay, we will not regard the institution of the beast.” Early Writings, 68.
Perişde şeýle diýdi: “Özüňden ýüz öwür; siz çalt ädim ätmelisiňiz.” Biziň käbirimiz hakykaty kabul etmäge we ädimme-ädim öňe gitmäge wagt tapdyk, we biziň atan her ädimimiz bize indiki ädimi ätmek üçin güýç berdi. Emma indi wagt tas gutardy, we biziň ýyllar boýy öwrenen zatlarymyzy olar birnäçe aýyň içinde öwrenmeli bolarlar. Olar şonuň ýaly-da köp zady unutmaly we köp zady täzeden öwrenmeli bolarlar. Perman çykanda, haýwanyň belgisini we onuň keşbini kabul etmejek bolýanlar häzir öz kararyna berk durup: “Ýok, biz haýwanyň düzgünini ykrar etmeris” diýmelidirler». Irki Ýazgylar, 68.
In chapter five, the Sunday law is addressing the end of the earth beast, and the judgment brought by the enemies that came through the wall.
Bäşinji bapda Ýekşenbe kanuny ýer ýüzüniň haýwanyňyň soňuny we diwaryň içinden gelen duşmanlar tarapyndan getirilen hökmi göz öňünde tutýar.
In that night was Belshazzar the king of the Chaldeans slain. And Darius the Median took the kingdom, being about threescore and two years old. Daniel 5:30, 31.
Şol gije Keldanlylaryň patyşasy Belşaçar öldürildi. Patyşalygy bolsa takmynan altmyş iki ýaşly Midiýaly Dariý kabul etdi. Daniýel 5:30, 31.
In chapter six, the sealing of God’s people, represented by the king’s seal being placed upon the lion’s den is identified.
Altynjy bapda, patyşanyň möhüriniň ýolbarslaryň çukurynyň üstüne basylmagy bilen şekillendirilen Hudaýyň halkynyň möhürlenmegi görkezilýär.
And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel. Daniel 6:17.
Bir daş getirilip, çukuryň agzyna goýuldy; patyşa bolsa Danyýel babatda maksat üýtgedilmesin diýip, ony öz möhüri bilen hem-de öz begleriniň möhüri bilen möhürledi. Danyýel 6:17.
The three lines all contribute to the characteristics of the ensign that is lifted up in a cloud, during the hour of the great earthquake in Revelation chapter eleven.
Üç setiriň ählisi Ylham kitabyň on birinji babyndaky beýik ýertitremäniň sagadynda bulut içinde ýokary galdyrylýan baýdagyň häsiýetlerine goşant goşýar.
And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:12, 13.
Olar gökden özlerine şeýle diýýän beýik bir sesi eşitdiler: «Bärik çykyň». Şonda olar bir buludyň içinde göge çykdylar; duşmanlary hem olary gördi. Şol sagatda uly ýer titremesi boldy, şäheriň ondan bir bölegi ýykyldy, ýer titremesinde ýedi müň adam heläk boldy; galanlary bolsa gorkuya düşüp, gökdäki Hudaýa şöhrat berdiler. Ylham 11:12, 13.
Daniel chapter six, identifies the sealing of God’s people, but it is more specifically addressing the punishment of the confederacy of the “presidents, the governors, and the princes, the counsellors, and the captains,” that deceived the king into killing Daniel. The deception of the king (a symbol of the state), is a significant prophetic subject, containing several prophetic witnesses. Unlike Nebuchadnezzar in chapter three, or Belshazzar in chapter five, who were both oblivious to Daniel and the three witnesses until after the crisis arrived, Darius’ “preference” for Daniel, in advance of the crisis identifies a different setting for the crisis of the Sunday law.
Daniel altynjy bap, Hudaýyň halkynyň möhürlenişini görkezýär, emma ol has anyklykda patyşany Daniýeli öldürmäge aldap ugrukdyran “başlyklaryň, häkimleriň, emirleriň, geňeşçileriň we serkerdeleriň” ylalaşygynyň jezasyna degişlidir. Patyşanyň (döwletiň nyşanynyň) aldanmagy, birnäçe pygamberlik şaýatlyklaryny öz içine alýan, ähmiýetli pygamberlik temasy bolup durýar. Üçünji bapdaky Nebukadnesardan ýa-da bäşinji bapdaky Belşazardan tapawutlylykda, olaryň ikisi-de heläkçilik gelip ýetýänçä Daniýelden we üç şaýatdan bihabar bolan bolsalar, Dariýiň heläkçilikden öň Daniýele bolan “ýokary tutmasy” Ýekşenbe kanunynyň heläkçiliginiň başga bir ýagdaýyny görkezýär.
Daniel was “preferred” above the other two presidents, and the three presidents were over the one hundred and twenty princes. Daniel is contrasted primarily with the presidents and princes, and he is favored above the two that form a confederacy of deception represented by five (five foolish virgins).
Danyýel beýleki iki başlykdan “has ileri tutulýardy”, şol üç başlyk bolsa ýüz ýigrimi emiriň üstünden goýlupdy. Danyýel ilkinji nobatda şol başlyklar we emirler bilen garşylykly görkezilýär, hem-de ol bäş bilen aňladylýan aldaw bileleşigini emele getirýän şol iki başlykdan hem ileri tutulýar (bäş akylsyz gyz).
It pleased Darius to set over the kingdom an hundred and twenty princes, which should be over the whole kingdom; And over these three presidents; of whom Daniel was first: that the princes might give accounts unto them, and the king should have no damage. Then this Daniel was preferred above the presidents and princes, because an excellent spirit was in him; and the king thought to set him over the whole realm. Then the presidents and princes sought to find occasion against Daniel concerning the kingdom; but they could find none occasion nor fault; forasmuch as he was faithful, neither was there any error or fault found in him. Then said these men, We shall not find any occasion against this Daniel, except we find it against him concerning the law of his God. Daniel 6:1–5.
Dara patyşalygyň bütin üstünden ýüz ýigrimi sany satrap bellemegi makul gördi; olaryň üstünden hem üç sany baştutan goýdy; şoların arasynda Daniel birinjisi idi; satraplar olara hasabat bersinler, patyşa hem hiç hili zyýan görmesin diýip. Şonda bu Daniel özünde ajaýyp ruh bolany sebäpli baştutanlardan-da, satraplardan-da ileri tutuldy; patyşa ony bütin döwletiň üstünden goýmagy niýet etdi. Şondan soň baştutanlar bilen satraplar patyşalyk işleri babatda Daniýele garşy bir esas tapmaga çalyşdylar; emma olar hiç bir esasam, hiç bir kemçilik hem tapyp bilmediler; çünki ol ynamdar adamdy, onda ne bir ýalňyşlyk, ne-de bir kemçilik tapyldy. Şonda bu adamlar şeýle diýdiler: “Biz bu Daniýele garşy hiç bir esas tapmarys, diňe onuň Hudaýynyň kanuny babatda tapsak taparys.” Daniel 6:1–5.
Darius is being used to illustrate a deception that is carried out against the king, which represents the ten kings (the United Nations), at the end of the world. The deception contributes to the hatred which the ten kings (the United Nations), manifest against the whore (the papacy), which causes them to “make her desolate and naked,” and “eat her flesh, and burn her with fire.”
Darýý dünýýäniň ahyrynda patyşanyň garşysyna amala aşyrylýan aldawy şekillendirmek üçin ulanylýar; bu patyşa on patyşany (Birleşen Milletler Guramasyny) aňladýar. Bu aldanma on patyşanyň (Birleşen Milletler Guramasynyň) jelep aýala (papalyga) garşy bildirýän ýigrenjine goşant edýär; şol ýigrenç bolsa olaryň ony “ýalňyz we ýalaňaç galdyrmagyna”, “etini iýmegine we ony oda ýakmagyna” sebäp bolýar.
And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:16–18.
Soňkynda gördüğiň on şah, ýagny haýwanyň üstündäki şol şahlar, bu jelepden ýigrenerler; ony harap we ýalaňaç ederler, onuň etini iýerler we ony ot bilen ýakarlar. Çünki Hudaý Öz islegini ýerine ýetirmek, bir pikire gelmek we Hudaýyň sözleri amala aşýança öz patyşalygyny haýwana bermek niýetini olaryň ýüreklerine saldy. Gördüğiň aýal bolsa, ýer ýüzüniň patyşalarynyň üstünden höküm sürýän şol beýik şäherdir. Ylham 17:16–18.
The United Nations (the seventh kingdom), will destroy the papacy, even though they will have just recently given her their kingdom, for they rule for a “short space.”
Birleşen Milletler Guramasy (ýedinji patyşalyk), papaligi ýok eder, hernäçe olar öz patyşalygyny ýaňy-ýakynda oňa beren bolsalar-da; çünki olar “gysga wagt” höküm sürýärler.
And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. Revelation 17:10.
Ýedi patyşa bar: olaryň bäşi ýykyldy, biri bardyr, beýlekisi bolsa entek gelmedi; ol gelende bolsa, az wagt dowam etmeli. Ylham 17:10.
At the Sunday law the sixth kingdom of Bible prophecy, the earth beast of Revelation thirteen (the United States), has just finished its reign of the seventy symbolic years, in which the fifth kingdom of Bible prophecy, the sea beast of Revelation thirteen (the papacy), has been forgotten for those seventy symbolic years of Isaiah chapter twenty-three.
Ýekşenbe kanuny wagtynda Mukaddes Kitap pygamberliginiň altynjy patyşalygy, Ylham kitabynyň on üçünji babyndaky ýer jandary (Amerikanyň Birleşen Ştatlary), ýetmiş nyşanly ýylyň dowamynda höküm süren döwrüni ýaňy tamamlady; şol döwürde Mukaddes Kitap pygamberliginiň bäşinji patyşalygy, Ylham kitabynyň on üçünji babyndaky deňiz jandary (papalyk), Işaýa kitabynyň ýigrimi üçünji babynda agzalýan şol ýetmiş nyşanly ýylyň dowamynda unudylypdy.
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: Tir ýetmiş ýyl unudylar, bir patyşanyň günlerine görä; ýetmiş ýylyň soňunda Tir bir jelep ýaly aýdym aýdyp başlar. Arfa al, şäheri aýlan, eý unudylan jelep; ýakymly saz çal, köp aýdymlar aýt, seni ýatlasynlar diýip. Şeýle hem şeýle bolar: ýetmiş ýylyň ahyrynda Reb Tiri görmäge geler, ol hem öz hakyna dolanar we ýer ýüzüniň ýüzünde bolan dünýäniň ähli patyşalyklary bilen zyna eder. Işaýa 23:15–17.
At the Sunday law the seventh kingdom of Bible prophecy, the ten kings (the United Nations), begins to reign, but only briefly, for the premier king of the ten kings, then begins its work of forcing the entire world to align under the structure of the beast, which is the combination of church and state, and is symbolized as the image of the beast.
Ýekşenbe güni baradaky kanun güýje girende, Mukaddes Kitap pygamberliginiň ýedinji patyşalygy bolan on patyşa (Birleşen Milletler Guramasy) höküm sürüp başlaýar, emma bu gysga wagtlyk bolýar; sebäbi on patyşanyň baş patyşasy şondan soň bütin dünýäni haýwanyň gurluşynyň astynda birleşdirmäge mejbur etmek işine başlaýar; bu gurluş bolsa ybadathana bilen döwletiň birleşmesidir we haýwanyň suraty hökmünde alamatlandyrylýar.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. Revelation 13:11–14.
Soň men ýer ýüzünden çykyp gelýän başga bir haýwany gördüm; onuň guzujyk ýaly iki şahy bardy, emma ol aždarha ýaly gepleýärdi. Ol öňündäki ilkinji haýwanyň ähli ygtyýaryny ulanýar hem-de ýer ýüzüni we onda ýaşaýanlary öldürüji ýarasy sagalan ilkinji haýwana sežde etdirmäge mejbur edýär. Ol uly gudratlar görkezýär, hatda adamlaryň gözüniň alnynda gökden ýere ot düşürýär. Şeýle hem ol haýwanyň öňünde etmäge ygtyýar berlen şol gudratlaryň üsti bilen ýer ýüzünde ýaşaýanlary aldap, ýer ýüzünde ýaşaýanlara gylyç ýarasyny alan, emma diri galan haýwanyň şekilini ýasamagy aýdýar. Ylham 13:11–14.
A primary element of the symbolism of the earth beast (the United States), that begins as a lamb and ends speaking as a dragon, is its speaking. Speaking prophetically identifies an action of the legislative and judicial authorities.
Ýerden çykan ýyrtyjynyň (Amerikanyň Birleşen Ştatlarynyň) guzy ýaly başlap, soňunda aždaha ýaly gepleýän alamatynyň esasy bir bölegi onuň geplemegidir. Pygamberlik manyda geplemek kanun çykaryjy we kazyýet häkimiýetleriniň hereketini aňladýar.
“The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.
“Milletiň sözlemegi onuň kanun çykaryjy we kazyýet häkimiýetleriniň hereketidir.” Beýik Göreş, 443.
When the United States first spoke as a lamb, it produced the Constitution of the United States, thus establishing a land of refuge for those fleeing the persecution of the papacy and the kings of Europe.
Amerikanyň Birleşen Ştatlary ilkinji gezek guzy ýaly gürläninde, ol Amerikanyň Birleşen Ştatlarynyň Konstitusiýasyny döretdi; şeýlelikde papalygyň we Ýewropanyň patyşalarynyň yzarlamalaryndan gaçýanlar üçin pena boljak bir ýurt esaslandyrdy.
And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:16.
Ýer aýala kömek etdi, ýer agzyny açyp, aždarhanyň agzyndan dökülen sil suwuny ýuwutdy. Ylham 12:16.
At the end of the seventy symbolic years, the earth beast speaks again, but then as a dragon, as it enforces Sunday worship, which is the mark of papal authority. When the mark of papal authority is enforced, the papacy is remembered, and she is remembered, when the Commandment that was never to be forgotten is made illegal to observe.
Ýetmiş nyşanly ýylyň ahyrynda, ýerden çykan janawar ýene-de gepleýär, emma bu gezek ажdarha hökmünde, sebäbi ol papalyk häkimiýetiniň nyşany bolan ýekşenbe gününe ybadaty mejbury edýär. Papalyk häkimiýetiniň nyşany mejbury edilende, papalyk ýatlanylýar; hiç wagt unudylmaly däl bolan Buýruk bolsa berjaý edilmegi gadagan edilende, ol hem ýatlanylýar.
Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it. Exodus 20:8–11.
Sabath gününi mukaddes tutmak üçin ony ýatla. Alty gün zähmet çekip, ähli işleriňi etjeksiň; emma ýedinji gün — Hudaýyň Rebbiňe degişli Sabathdyr; şol günde ne sen, ne ogluň, ne gyzyň, ne erkek hyzmatkäriň, ne aýal hyzmatkäriň, ne mallaryň, ne-de derwezeleriň içinde ýaşaýan gelmişegiň hiç bir iş etmeli däldir. Çünki Reb alty günde asmany, ýeri, deňzi we olardaky hemme zady ýaratdy, ýedinji günde bolsa dynç aldy; şonuň üçin Reb Sabath gününi bereketledi we ony mukaddes etdi. Çykyş 20:8–11.
National apostasy is then followed by national ruin, and the three powers that lead the world to Armageddon join hands.
Soňra milli ýüz dönderiş milli heläkçilik bilen yzarlanýar, we dünýäni Armageddona alyp barýan üç güýç birleşýär.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
“Taňrynyň kanunyny bozup, Papalygyň institutyny güýç bilen ornaşdyrýan karar arkaly milletimiz dogrulykdan özüni doly aýrar. Protestantizm öz elini boşlugyň üstünden uzadyp, Rim häkimiýetiniň elinden tutanda; jümmüşiň üstünden uzanıp, Spiritizm bilen elleşende; şu üç taraply birleşigiň täsiri astynda ýurdumyz Protestantlyk we respublika dolandyryşy hökmünde öz Konstitusiýasynyň her bir ýörelgesini ret edip, papalyk ýalanlarynyň we aldawlarynyň ýaýramagy üçin şert döretse, şonda biz Şeýtanyň ajaýyp işleriniň başlan wagtynyň gelendigini we ahyryň ýakyndygyny bilip bileris.” Testimonies, 5-nji tom, 451.
When “Protestantism” (the United States), “the Roman power” (the Vatican) and “Spiritualism” (the United Nations), join hands at the Sunday law, they begin to lead the world to Armageddon, which is represented as first forcing the world to accept the authority of a one-world government, which consists of church and state, with the church in control of the relationship. The power of the miracles that are employed by the earth beast, not only brings about the fornication of the whore of Tyre with the kings of the earth, but it enforces the “speaking” of the world-wide image of the beast. By prophetic definition this means the one-world government must have a legislative body (located in New York), and a judicial body (located in the Hague).
“Protestantizm” (Amerikanyň Birleşen Ştatlary), “Rim häkimiýeti” (Watikan) we “Spiritualizm” (Birleşen Milletler Guramasy) ýekşenbe kanuny meselesinde el-ele berenlerinde, dünýäni Armageddona tarap alyp barmaga başlaýarlar. Bu ýagdaý, ilki bilen, dünýäni bütin dünýäni öz içine alýan bir hökümetiň ygtyýaryny kabul etmäge mejbur etmek hökmünde beýan edilýär; ol hökümet ybadathana bilen döwletiň birleşmesinden durýar we bu gatnaşygyň dolandyrylyşynda gözegçilik ybadathananyň elinde bolýar. Ýer haýwany tarapyndan ulanylýan mugjyzalaryň güýji diňe bir Tireniň jelep zenanynyň ýer ýüzüniň patyşalary bilen zyna etmegini ýüze çykarmaýar, eýsem haýwanyň bütin dünýä ýaýran keşbiniň “geplemegini” hem mejbur edýär. Pygamberlik düşündirişine görä, munuň manysy şudur: bütin dünýäni öz içine alýan bu hökümetiň kanun çykaryjy edarasy (Nýu-Ýorkda ýerleşýän) we kazyýet edarasy (Gaagada ýerleşýän) bolmalydyr.
And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:14–18.
Ol ýerde ýaşaýanlary, haýwanyň öňünde görkezmäge ygtyýary bolan gudratlarynyň üsti bilen aldap, ýer ýüzünde ýaşaýanlara gylyç bilen ýaralanyp hem diri galan haýwana bir şekil ýasamaly diýdi. Oňa haýwanyň şekiline jan bermäge ygtyýar berildi; şeýlelikde haýwanyň şekili hem geplärdi, hem-de haýwanyň şekiline çokunmaýanlaryň hemmesiniň öldürilmegini üpjün ederdi. Şeýle hem ol hemmelere — kiçä-de ulua, baý-a garyba, erkin-ä gul-a — sag eline ýa-da maňlaýyna bir nyşan aldyryp, şol nyşany, ýa-da haýwanyň adyny, ýa-da onuň adynyň sanyny götermeýäniň hiç kimiň satyn alyp ýa-da satyp bilmez ýaly edýärdi. Ine, paýhas şudur. Düşünjesi bolan adam haýwanyň sanyny hasaplasyn; çünki ol adamyň sanydyr; onuň sany bolsa alty ýüz altmyş altydyr. Ylham 13:14–18.
The earth beast (the United States), will deceive the entire world into accepting a worldwide image of the beast, the same image which the United States had formed as it led to and ultimately enforced the Sunday law. It will then empower the one-world government to enforce its laws upon pain of death, and/or economic penalties. The deception of Darius the king, is a symbol of the deception of the kings that is repeatedly identified in prophecy, for as the earth beast begins to force the world to accept the one-world government the argument that is used to force the world to accept the arrangement, is that the power that has angered the nations (Islam), must be opposed with a worldwide war.
Ýerdäki haýwan (Amerikanyň Birleşen Ştatlary) bütin dünýäni haýwanyň bütindünýä keşbini kabul etmäge aldar; bu hut Amerikanyň Birleşen Ştatlarynyň Ýekşenbe kanunyna alyp barýarka we ahyrsoňy ony mejbury taýdan ýerine ýetirdýärkä emele getiren şol bir keşbidir. Soňra ol, ölüm jezasy we/ýa-da ykdysady jerimeler howpy astynda, öz kanunlaryny ýerine ýetirtmek üçin bir-dünýä hökümetine ygtyýar berer. Patyşa Dariýusyň aldanylmagy pygamberlikde gaýtalanyp görkezilýän patyşalaryň aldanyşynyň bir nyşanydyr; çünki ýerdäki haýwan dünýäni bir-dünýä hökümetini kabul etmäge mejbur edip başlanda, dünýäni bu tertibi kabul etmäge mejbur etmek üçin ulanylýan delil, halklary gaharlandyran güýje (Yslam) bütindünýä urşy bilen garşy durulmalydyr diýen delildir.
The United States enforces the mark of papal authority, for the judgments of God had brought such a state of crisis in the United States leading up to the Sunday law, that the solution was offered that by returning to the god of Catholicism, the economic hardships that had been increasing would be ended. Yet at the Sunday law, the enemy that had snuck in under the lower wall, brings the judgment of national ruin.
Birleşen Ştatlar papalyk häkimiýetiniň nyşanyny mejbury kabul etdirýär, çünki Hudaýyň hökümleri Birleşen Ştatlarda ýekşenbe kanunyna çenli şeýle bir krizis ýagdaýyny getiripdi welin, çykalga hökmünde katolisizmiň hudaýyna gaýdyp gelmek arkaly barha artýan ykdysady kynçylyklaryň soňuna çykyljakdygy teklip edildi. Emma ýekşenbe kanunynda, pesräk diwaryň aşagyndan syrylyp giren duşman milli heläkçiligiň hökmini getirýär.
“And then the great deceiver will persuade men that those who serve God are causing these evils. The class that have provoked the displeasure of Heaven will charge all their troubles upon those whose obedience to God’s commandments is a perpetual reproof to transgressors. It will be declared that men are offending God by the violation of the Sunday sabbath; that this sin has brought calamities which will not cease until Sunday observance shall be strictly enforced; and that those who present the claims of the fourth commandment, thus destroying reverence for Sunday, are troublers of the people, preventing their restoration to divine favor and temporal prosperity. Thus the accusation urged of old against the servant of God will be repeated and upon grounds equally well established: ‘And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim.’ 1 Kings 18:17, 18. As the wrath of the people shall be excited by false charges, they will pursue a course toward God’s ambassadors very similar to that which apostate Israel pursued toward Elijah.” The Great Controversy, 590.
“Soňra beýik aldawçy adamlary Hudaýa hyzmat edýänleriň şu ýamançylyklara sebäp bolýandygyna ynandyrar. Asmanyň nägileligini öz üstüne çeken topar öz ähli külpetlerini Hudaýyň tabşyryklaryna boýun bolmagy arkaly kanun bozujylara hemişelik ýazgarma bolup durýanlaryň üstüne ýüklär. Adamlaryň ýekşenbe sabadyny bozmak arkaly Hudaýy gaharlandyrýandyklary yglan ediler; bu günäniň bes edilmejek betbagtçylyklary getirendigi, ýekşenbe gününe eýermegiň berk mejbury edilmegine çenli olaryň togtamajakdygy aýdyljakdyr; dördünji tabşyrygyň talaplaryny öňe sürýänler, şeýlelikde ýekşenbe gününe bolan hormaty pese gaçyrýanlar, halky biynjalyk edýänler, olaryň Hudaýyň merhemetine we dünýewi abadançylyga gaýtadan gowuşmagyna päsgel berýänler hasap ediler. Şeýlelik bilen, öňki döwürde Hudaýyň hyzmatkäri garşysyna öňe sürlen aýyplama gaýtadan gaýtalanar, hem-de edil şonuň ýaly “berk esaslar” bilen: ‘Ahab Ylýasy gören wagty, Ahab oňa: Senmi Ysraýyly biynjalyk edýän? diýdi. Ol bolsa jogap berdi: Men Ysraýyly biynjalyk eden däldirin; emma sen we kakaň öýi, çünki siz Rebbiň tabşyryklaryny terk etdiňiz, sen bolsa Bagallaryň yzyndan gitdiň.’ 1 Kings 18:17, 18. Halkyň gazaby ýalan aýyplamalar bilen tutaşdyrylanda, olar Hudaýyň ilçilerine garşy mürtede öwrülen Ysraýylyň Ylýas garşysynda alyp baran ýoluna örän meňzeş bir ýol tutarlar.” Beýik Göreş, 590.
In the “hour” of “the great earthquake” of Revelation chapter eleven, the “third Woe” of Islam, that is also the Seventh Trumpet then sounds, and it will anger the nations. That anger of the nations against Islam will be used to deceive the world into accepting the same empty promise that had just failed for the earth beast. The empty promise being; that by submitting to the authority of Catholicism, as represented by the mark of papal authority, that the increasing judgments of God would cease. That promise, already proven to be ineffective for the United States, will then be employed as a promise to the panicking world.
Ylham kitabyň on birinji babyndaky “uly ýer titremesiniň” “sagatynda”, ýagny şol bir wagtda Ýedinji Tüýdük hem bolan Yslamyň “üçünji Hasraty” ýaňlanar, we bu milletleri gaharladar. Milletleriň Yslama garşy bolan şol gahary, dünýäni ýer haýwany üçin ýaňy-ýakynda şowsuzlyga uçran şol bir boş wada kabul etmäge aldatmak üçin ulanylar. Şol boş wada şudur: papalyk häkimiýetiniň nyşany bilen şekillendirilýän katolikligiň ygtyýaryna boýun bolmak arkaly, Hudaýyň barha artýan höküm-jezalary bes ediler. Amerikanyň Birleşen Ştatlary üçin eýýäm täsirsizdigi subut edilen şol wada, şondan soň dowla düşen dünýä wada hökmünde hödürlener.
It will be urged that if the nations of the world would only agree and allow the one-world government to be established for the purpose of addressing the warfare brought by Islam, stability would return. Islam is the power identified in the scriptures that brings every man together against Islam, but that coming together is the ultimate deception of the kings.
Dünýäniň milletleri diňe biragyzdan ylalaşyp, Yslamyň getiren söweşini çözmek maksady bilen bir dünýä hökümetiniň döredilmegine ýol berseler, durnuklylyk gaýdyp geler diýlip öňe sürüler. Mukaddes Ýazgylarda her bir adamy Yslama garşy birleşdirýän güýç hökmünde görkezilen zat Yslamdyr, emma şol birleşme patyşalaryň iň soňky aldawydyr.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
Rebbiň perişdesi oňa şeýle diýdi: Ine, sen göwreli bolup, bir ogul dograrsyň; onuň adyny Ysmagyl goýarsyň; çünki Reb seniň muşakgatyňy eşitdi. Ol ýabany bir adam bolar; onuň eli her bir adama garşy, her bir adamyň eli hem oňa garşy bolar; ol ähli doganlarynyň öňünde ýaşar. Gelip çykyş 16:11, 12.
Ishmael is the spiritual father of the religion of Islam. It is true that Mohammed, the father of Islam did not arrive in history until the seventh century, but the ancient literal people are what God uses to represent the spiritual people in the last days.
Ysmagyl yslam dininiň ruhy atasydyr. Yslamyň atasy bolan Muhammetiň taryha ýedinji asyra çenli gelmändigi hakykatdyr, emma gadymy göni manydaky halk, soňky günlerde ruhy halky şekillendirmek üçin Hudaýyň ulanýan zadydyr.
Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Isaiah 44:6, 7.
Ysraýylyň Patyşasy we onuň Halasgäri, goşunlaryň Rebbi şeýle diýýär: Men ilkinjidirin, Men ahyrkysydyryn; Menden başga Hudaý ýokdur. Kim meniň ýaly çagyryp biler, ony yglan edip biler we meniň üçin tertibe salyp biler, gadymy halky Men belleli bäri? Geljek zatlary we soň boljak zatlary goý, olara görkezsinler. Işaýa 44:6, 7.
Before Ishmael was born, he was named and his prophetic role was identified. His spiritual descendants’ hands would “be against every man, and every man’s hand” will be against “him.” And unlike the foolish teaching of progressive liberalism, the Bible teaches that Ishmael will “dwell in the presence of all his brethren.” They do not assimilate into the culture around them, but rather, many condemn it, protest against it and attack it. The spirit of Ishmael is that “he” would “be a wild man.” The idea that there exists a peaceful class of the Islamic faith is not sustained in God’s Word, nor in the Koran.
Ysmagyl dünýä inmezinden öň, onuň ady dakylypdy we pygamberlikdäki wezipesi kesgitlenipdi. Onuň ruhy nesilleriniň elleri “her bir adama garşy” bolar, we “her bir adamyň eli” hem “oňa” garşy bolar. Ösüşe gönükdirilen liberalizmiň akmak taglymatyndan tapawutlylykda, Mukaddes Kitap Ysmagylyň “ähli doganlarynyň huzurynda ýaşajakdygyny” öwredýär. Olar özlerini gurşap alan medeniýete siňip gitmeýärler; tersine, köpüsi ony ýazgarýar, oňa garşy çykyş edýär we oňa hüjüm edýär. Ysmagylyň ruhy şundan ybaratdyr: “ol” “ýabany adam” bolar. Yslam dininiň parahatçylyk söýüji bir gatlagynyň bardygy baradaky pikir ne Hudaýyň Sözünde, ne-de Gurhanda tassyklanýar.
The deception of the two presidents and one hundred and twenty princes in Daniel chapter six, is identifying the deception that is brought upon the ten kings when they are led to believe the purpose and urgency for implementing a one-world government, under the control of Rome, is to address the escalating crisis of the Islamic warfare that is the “third Woe”. Once the image of the beast is set up and empowered to “speak,” the world will find out, too late, that the purposes of the papacy is to address those who uphold the seventh-day Sabbath (Daniel), not the enemy that snuck in through the unguarded southern wall.
Danyýl kitabynyň altynjy babyndaky iki prezident bilen ýüz ýigrimi şazada degişli aldaw, on patyşanyň Rim gözegçiligindäki bir bütindünýä hökümetini durmuşa geçirmek maksady hem gyssagly zerurlygy “üçünji Hasrat” bolan yslam urşunyň barha güýçlenýän krizisini çözmekdir diýip ynandyrylanda olaryň başyna getirilýän aldawy görkezýär. Haçan-da haýwanyň keşbi dikeldilip, “gürlemäge” ygtyýar berleninden soň, dünýä papalygyň maksadynyň gözegçiliksiz günorta diwaryndan syrylyp giren duşmany däl-de, ýedinji günüň Sabatyny tutýanlara (Danyýl) garşy gönükdirilendigini, örän giç bilip galar.
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.
“Hudaýyň sözi golaýlap gelýän howp barada duýduryş berdi; eger bu äsgerilmez bolsa, onda protestant dünýäsi Riminiň niýetleriniň nämedigini diňe duzaga düşmekden gutulmak üçin juda giç bolanda biler. Ol sessiz-üýnsüz güýje eýe bolup barýar. Onuň taglymatlary kanun çykaryjy zallarda, ybadathanalarda we adamlaryň ýüreklerinde öz täsirini ýetirýär. Ol beýik we ägirt uly desgalaryny gurýar; olaryň gizlin içki ýerlerinde onuň öňki yzarlamalary gaýtadan amala aşyrylar. Duýdurman we şübhe döredmezden, ol wagty gelende öz urgy bermek niýetini öňe sürmek üçin güýçlerini berkidýär. Onuň isleýäni diňe amatly meýdançadyr, we bu eýýäm oňa berilýär. Biz tiz wagtda Rim unsurynyň niýetiniň nämedigini göreris we duýarys. Kim Hudaýyň sözüne ynansa we oňa boýun egse, şol sebäpli ýazgaryşa we yzarlanmaga duçar bolar.” The Great Controversy, 581.
The deception of the United Nations that is carried out by the papacy, that produces the vengeance of their hearts, is often illustrated in the Scriptures, and the story of Darius is a primary example of this truth. It is a deception that is accomplished first in the United States and then repeated upon the world. This truth is identified in the story of Elijah and Jezebel, then again in the story of John the Baptist and Herodias, as well as in the crucifixion of Christ. Islam’s angering of the nations is the ploy employed by the papal power that provides her the vantage ground for attacking Sabbath-keepers all around the world.
Birleşen Milletler Guramasynyň papalyk tarapyndan amala aşyrylýan aldawy, olaryň ýürekleriniň ar alşyny ýüze çykarýan zat bolup, bu zat Mukaddes Ýazgylarda köplenç şekillendirilýär, we Darius hakyndaky hekaýa bu hakykatyň esasy mysalydyr. Bu aldaw ilki Birleşen Ştatlarda amala aşyrylýar, soňra bolsa bütin dünýäniň üstünde gaýtalanýar. Bu hakykat Ilýas bilen Izebeliň hekaýasynda, soňra ýene Ýahýa Çümdürijiniň we Hirodiýanyň hekaýasynda, şeýle hem Mesihiň haça çüýlenmeginde görkezilýär. Yslamyň milletleri gazaba getirmegi papalyk häkimiýetiniň ulanýan hilesidir; şol hile oňa bütin dünýä boýunça Sabat saklaýjylara hüjüm etmek üçin amatly orun berýär.
The first mention of Islam is the introduction of Ishmael into the Scriptures, and the role identified of Islam at the end of the world that of putting the world into a universal panic so they will accept any proposal as a solution, is what allows the deception to be accomplished. The deception is what motivates the United Nations (the ten kings), to fulfill God’s will, and agree to give their kingdom (the seventh kingdom) unto the papacy (the beast).
Yslamyň ilkinji gezek agzalşy, Mukaddes Ýazgylara Ysmagyllyň girizilmegidir; hem-de dünýäniň ahyrynda Yslama degişli edilýän wezipäniň — dünýäni ähliumumy howsala salyp, olaryň çözgüt hökmünde hödürlenjek islendik teklibi kabul etmegine getirmeginiň — hut şol aldawyň amala aşmagyna mümkinçilik berýändigidir. Şol aldaw Birleşen Milletler Guramasyny (on patyşany) Hudaýyň islegini berjaý etmäge hem-de öz patyşalygyny (ýedinji patyşalygy) papalyga (wagşa) bermäge razy bolmaga iterýär.
The deception illustrated by Darius, and the other prophetic lines, includes the role of Islam angering the nations, the ultimate reason the papacy is destroyed by the United Nations, and just as significantly, it identifies the circumstances surrounding the enigma of the eighth kingdom, that is of the seven being put in place as the head of modern Babylon.
Daryýus arkaly şekillendirilen aldaw, şeýle hem beýleki pygamberlik ugurlary, yslamyň milletleri gazaba getirmegindäki ornuny, papalygyň Birleşen Milletler Guramasy tarapyndan ýok edilmeginiň ahyrky sebäbini, hem-de edil şonuň ýaly ähmiýetli ýagdaýda, häzirki zaman Wawilonyň başy hökmünde ýediden bolan sekizinji patyşalygyň ornaşdyrylmagy baradaky syr bilen baglanyşykly ýagdaýlary kesgitleýär.
Daniel in the lion’s den is a very complex prophetic representation, but the understanding is only available when the methodology of “line upon line,” is applied.
Danielyň ýolbarslaryň hinindäki wakasy örän çylşyrymly pygamberlik nyşanydyr, emma oňa düşünmek diňe “setir üstüne setir” usuly ulanylanda mümkin bolýar.
We will continue Daniel chapter six in the next article.
Biz Daniel kitabynyň altynjy babyň üstünde indiki makalada dowam ederis.
“When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.
“Biz bir halk hökmünde bu kitabyň biziň üçin nämäni aňladýandygyna düşünenimizde, aramyzda uly bir oýanma görüner.” Testimonies to Ministers, 113.