We ended the last article with an unfinished consideration of the prophecies of Abram and Paul, that line upon line produce a 430-year period, made up of 30 years followed by 400 years. I suppose there are some out there in theology-land who may see the 30 years as a period that follows 400 years, but when generally addressed the thirty years are assigned to the beginning of the period. Is it 400 followed by 30, or 30 followed by 400? It is thirty followed by four hundred, for there are many witnesses, to establish a thirty-year period, connected to and followed by a second prophetic period.

Biz soňky makalany Abram bilen Pawlusyň pygamberlikleri baradaky gutarnyksyz bir seljerme bilen tamamladyk; bu pygamberlikler setir üstüne setir goýlanda, ilki 30 ýyl, onuň yzyndan bolsa 400 ýyl bolup düzülýän 430 ýyllyk bir döwri ýüze çykarýar. Men çak edýärin, teologiýa dünýäsinde käbirleri şol 30 ýyly 400 ýyldan soň gelýän bir döwür hökmünde görüp bilerler, ýöne, köplenç garalanda, şol otuz ýyl döwrüň başyna degişli edilýär. Ol 400 ýyldan soň gelýän 30 ýylmy, ýa-da 30 ýyldan soň gelýän 400 ýylmy? Ol ilki otuz, soňra dört ýüz ýyldyr, çünki otuz ýyllyk döwri, onuň bilen baglanyşykly we onuň yzyndan gelýän ikinji pygamberlik döwri bilen bilelikde tassyklaýan köp şaýat bar.

Joseph was thirty years old when he began service for Pharaoh in Genesis 41:46. Then began seven years of plenty, that was followed by seven years of famine. Joseph, as a type Christ at thirty years old was followed by two periods of 2520 days. When Christ was thirty, there followed two periods of 1260, which together make up 2520; which in turn connects with seven times upon two kingdoms.

Ýusup Farawnyň hyzmatyna başlan mahaly otuz ýaşyndady (Gelip çykyş 41:46). Şondan soň bolçulygyň ýedi ýyly başlandy, onuň yz ýanyndan bolsa açlygyň ýedi ýyly geldi. Mesihiň nusgasy hökmünde Ýusubyň otuz ýaşynda bolmagynyň yz ýanyndan 2520 günden ybarat iki döwür geldi. Mesih otuz ýaşyndaka, onuň yz ýanyndan 1260 günlük iki döwür geldi; bu ikisi bilelikde 2520-ni emele getirýär; bu bolsa öz gezeginde iki patyşalyk üstündäki ýedi wagt bilen baglanyşýar.

David was thirty years old when he became king, and he reign for forty years as noted in 2 Samuel 5:4. David typifies Christ, and when Christ was thirty years old, He was baptized and then driven into the wilderness for forty days, and then after His resurrection which was typified by His baptism, He stayed and taught the disciples in person for forty days. At the cross, the destruction of Jerusalem was put off in mercy for forty years paralleling the forty years of dying in the wilderness at the beginning of their covenant history.

Dawut patyşa bolanda otuz ýaşyndady, we 2 Şamuwel 5:4-de bellenilişi ýaly kyrk ýyl höküm sürdi. Dawut Mesihe nyşan edýär; Mesih otuz ýaşyndaka çokundyryldy, soň bolsa kyrk günläp çöle sürüldi; şeýle-de, Onuň çokundyrylmagy bilen nyşan edilen direlişinden soň, Ol kyrk günüň dowamynda galyp, şägirtlere hut Özi tälim berdi. Haçda Iýerusalimiň weýran edilmegi rehimdarlyk bilen kyrk ýyl yza süýşürildi; bu bolsa olaryň äht taryhynyň başynda çölde ölüp gitmek bilen geçen kyrk ýyla gabat gelýär.

Ezekiel was thirty years old when he was called to be a prophet in Ezekiel 1:1. I will not take time now to address the period that followed Ezekiel’s thirtieth year, but I will insert a brief AI-summary of established facts of how long his ministry was. “Ezekiel’s prophecies are among the most precisely dated in the Old Testament, with 13 specific dates provided throughout the book. These are all reckoned from the year of Jehoiachin’s exile (597 BCE as year 1), providing a clear chronological framework spanning about 22 years.”

Yzkyl 1:1-de pygamber bolmaga çagyrylanda, Yzkyl otuz ýaşyndady. Häzir Yzkylyň otuz ýaşyndan soňky döwri ara alyp maslahatlaşmaga wagt sarp etmerin, ýöne onuň gullugynyň näçe wagt dowam edendigi baradaky kesgitlenen maglumatlaryň gysgaça AI-jemlemesini goýaryn. “Yzkylyň pygamberlikleri Köne Ähtde iň takyk senelenenleriň hataryna girýär; kitabyň dowamynda 13 anyk sene berilýär. Bularyň ählisi Ýehoýahiniň sürgün edilen ýylyndan hasaplanýar (miladydan öňki 597-nji ýyl 1-nji ýyl hökmünde), şeýlelikde takmynan 22 ýyly öz içine alýan anyk hronologik çarçuwany berýär.”

Jesus was thirty years old when He was baptized and He then confirmed the covenant with many, for one week.

Isa otuz ýaşyndaka çokundyryldy, soňra bolsa Ol köp adamlar bilen ähti bir hepde üçin tassyk etdi.

Antichrist is governed by the pattern of Christ prophetically, and just as Christ was thirty years in preparation to take up his work as Heavenly High Priest, the prophetic period of thirty years of preparation, identified for the antichrist was from the removal of the “daily” in 508, through to 538. When the papacy was empowered as a counterfeit high priest, just as Christ was anointed with power at His baptism, for the 1260 years of the papal darkness would parallel Christ’s 1260 days of pure light from His baptism unto the cross, which aligns with the papacy’s deadly wound in 1798.

Mesihte garşy duran güýç pygamberlik taýdan Mesihe degişli nusga boýunça dolandyrylýar; we edil Mesihe Gökdäki Beýik Ruhany hökmünde öz hyzmatyny üstüne almak üçin otuz ýyl taýýarlyk döwri berlşi ýaly, antimesih üçin kesgitlenen taýýarlygyň pygamberlik döwri hem 508-nji ýylda “gündelik” zatyň aýrylmagyndan başlap, 538-nji ýyla çenli dowam etdi. Papalyk galp beýik ruhany hökmünde ygtyýarly edilende, edil Mesih öz çokundyrylmasynda güýç bilen mesh edilişi ýaly, çünki papalyk garaňkylygynyň 1260 ýyly Mesihiň öz çokundyrylmasyndan haça çenli dowam eden päk nuryň 1260 gününiň deňeşmesi bolardy; bu hem papalygyň 1798-nji ýylda alan ölüm howply ýarasy bilen gabat gelýär.

None of these previous twofold periods that begin with a thirty-year period, predate Abram’s first step in his three-step covenant process. Therefore, Abram’s is the first mentioned, though it could only be that way, after it was confirmed by Paul’s second testimony. When Paul wrote his words the 400-year prophecy became a 430-year prophecy, that has the first 30 years set apart from the last period of time.

Otuz ýyllyk döwür bilen başlanýan şu öňki iki esse döwürleriň hiç biri-de Äbramyň öz üç basgançakly äht işiniň ilkinji ädiminden öňe düşmeýär. Şonuň üçin ilkinji agzalýan Äbramyňkydyr, ýöne ol diňe Pawlusyň ikinji şaýatlygy bilen tassyklanandan soň şeýle bolup bilýärdi. Pawlus öz sözlerini ýazanda, 400 ýyllyk pygamberlik 430 ýyllyk pygamberlige öwrüldi; onda ilkinji 30 ýyl soňky wagt döwründen aýratyn goýlandyr.

I contend based upon Christ’s character, as represented as Alpha and Omega, that in the covenant process of the one hundred and forty-four thousand, who are the omega to Abram and Pauls’ twofold prophecy of thirty years—followed by four hundred years must have its counterpart in the omega of the covenant history, which is the history of the sealing of the one hundred and forty-four thousand. A period of thirty years, followed by another distinct period must be fulfilled in a fashion which does not apply time, but fulfills Abram’s foundational 430 year prophecy. It would be nice if you read that previous statement again, and then return to this point and continue on.

Men Mesihiň häsiýetine, ýagny Alfa we Omege hökmünde beýanyna esaslanyp, şuny öňe sürýärin: ýüz kyrk dört müňüň äht işiniň dowamynda, olar Abramyň we Pawlusyň otuz ýyl—onuň yzysüre dört ýüz ýyl baradaky ikileýin pygamberligine görä omegadyrlar; şonuň üçin bu pygamberlik äht taryhynyň omegasında, ýagny ýüz kyrk dört müňüň möhürleniş taryhynda, öz garşylygyny tapmalydyr. Otuz ýyllyk bir döwür, onuň yzysüre bolsa başga bir aýratyn döwür, wagta ýüzlenmezden, emma Abramyň düýpli 430 ýyllyk pygamberligini berjaý edýän görnüşde amala aşmalydyr. Eger siz öňki beýannamany ýene bir gezek okap, soňra bu nokada dolanyp gelip dowam etseňiz, gowy bolardy.

Jesus, Joseph, David and Ezekiel were all thirty years in preparation for a work that would typify God’s people in the last days. Ezekiel the prophet, Joseph typifying Christ the priest and David the king. Four symbols, but one of the symbols representing the Heavenly High Priest has a human and Divine representative. Those four witnesses all agree with Abram’s 30 years followed by a prophetic period.

Isa, Ýusup, Dawut we Ezekiel hemmesi soňky günlerde Hudaýyň halkyny nusgalajak bir işe taýýarlyk üçin otuz ýyl geçirdiler. Ezekiel pygamberdir, Ýusup Mesih ruhanynyň nusgasydyr, Dawut bolsa patyşadyr. Dört nyşan bar, emma Asmandaky Baş Ruhanyny aňladýan nyşanlaryň biri ynsan we İlahi wekile eýedir. Şol dört şaýat hem Abramyň otuz ýylynyň yzyndan gelen pygamberlik döwrüne laýyk gelýär.

Antichrist was thirty years in preparation, then empowered for 1260 years until she received her first death in 1798. She is the symbol of the second death, for she dies again when probation closes. The second death is eternal death. We serve a risen Savior, for Christ did not die for eternity, He did not die the second death. When the papacies’ deadly wound is healed, Revelation thirteen identifies that she will reign again for 42 months, which represents a prophetic period, without an element of time.

Antihyryst otuz ýyl taýýarlyk döwründe boldy, soňra ol 1798-nji ýylda ilkinji ölümüni alýança 1260 ýyl dowam eden ygtyýarlyk bilen güýçlendirildi. Ol ikinji ölümiň nyşanydyr, çünki synag möhleti ýapylanda ol ýene-de ölýär. Ikinji ölüm baky ölümdir. Biz direlen Halasgärimize gulluk edýäris, çünki Mesih bakylyk üçin ölmedi, Ol ikinji ölümi ölmedi. Papalygyň öldüriji ýarasy sagaldylanda, Ylham on üçünji bap onuň ýene-de 42 aý höküm sürjekdigini kesgitleýär; bu bolsa wagt elementisiz pygamberlik döwrüni aňladýar.

When she is resurrected at the Sunday law, the army which opposes her work are those who were resurrected at the end of the three and a half days of Revelation eleven. Two resurrected powers, both of which are ensigns, one of the seventh-day Sabbath and one of the sun—become the point of reference for the entire world, as mankind makes its final choice for life or death.

Ol ýekşenbe güni baradaky kanun bilen direldilende, onuň işine garşy çykýan goşun Ylham kitaby on birinji bapdaky üç ýarym günüň ahyrynda direldilenlerdir. Direldilen iki güýç — ikisi-de nyşan bolup, biri ýedinji günüň Sabatynyň, beýlekisi bolsa Günüň nyşany — adamzat ýaşaýyş ýa-da ölüm üçin soňky saýlawyny edýän mahaly, bütin dünýä üçin salgylanma nokadyna öwrülýär.

At the Sunday law, the antichrist, who is also the beast, will represent the threefold union of the dragon, herself (the beast), and the false prophet. Those three powers will unite against God’s church, that is to be lifted up above all the mountains. God’s church triumphant is thirty years in preparation, not thirty literal years, but an established prophetic period which has thirty attached to it, and is still in force as a prophecy after the command in 1844, identifying that the application of prophetic time was no longer valid. It is simple to see that the thirty years represents a period of preparation for prophet, priest and king who as the church triumphant will represent the kingdom of glory. The four witnesses of Ezekiel, Christ, Joseph, and David represent the authority of God’s kingdom in the same period of time the papacy and the threefold union are leading the world to Armageddon.

Ýekşenbe kanuny wagtynda, antihrist, ýagny hem-de haýwan bolan şol güýç, aždarhanyň, özüniň (haýwanyň) we ýalan pygamberiň üç esse birleşigini wekilçilik eder. Şol üç güýç ähli daglaryň üstünden beýgeldiljek Hudaýyň ybadathanasyna garşy birleşer. Hudaýyň ýeňiji ybadathanasy taýýarlyk döwründe otuz ýyldyr; bu göni manydaky otuz ýyl däl, eýsem oňa otuz baglanyşdyrylan we 1844-nji ýylda berlen buýrukdan soň hem pygamberlik hökmünde güýjünde galýan, şeýlelikde pygamberlik wagtynyň ulanylyşynyň mundan beýläk dogry däldigini görkezýän berkidilen pygamberlik döwrüdir. Otuz ýylyň, ýeňiji ybadathana hökmünde şöhrat patyşalygyny wekilçilik etjek pygamber, ruhany we patyşa üçin taýýarlyk döwrüni aňladýandygyny görmek ýönekeýdir. Ezekiýeliň, Mesihiň, Ýusubyň we Dawudyň dört şaýady, papalyk bilen üç esse birleşigiň dünýäni Armageddona alyp barýan şol bir döwürde, Hudaýyň patyşalygynyň häkimiýetini wekilçilik edýär.

The church triumphant is lifted up at the Sunday law in the United States and according to the testimony of the Old and New Testaments the covenant people who are the one hundred and forty-four thousand are to become a kingdom of priests.

Amerikanyň Birleşen Ştatlarynda Ýekşenbe kanuny güýje girizilende, ýeňişli ýygnak ýokary göteriler; Köne we Täze Ähtleriň şaýatlygyna görä, ýüz kyrk dört müňden ybarat bolan äht halky ruhanylar patyşalygyna öwrülmelidir.

Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

Siz hem diri daşlar hökmünde ruhy bir öý, mukaddes ruhanylyk bolup gurulýarsyňyz; Isa Mesih arkaly Hudaýa ýaramly ruhy gurbanlyklary hödürlemek üçin. 1 Petrus 2:5.

The priests were to be thirty years old when they began to serve in the temple, so there is a period of time before the Sunday law where a priesthood is prepared to serve as the first fruit wave offering. The priests, who are the one hundred and forty-four thousand, are represented as Levites in the purification process accomplished by the Messenger of the Covenant. There is a prophetic period that leads to the Sunday law, in which a purification process prepares a sanctified ministry for the latter rain time period. The preparation ends at the Sunday law, so the period of thirty represents the preparation of the priests, thus corresponding to the required age for a priest. Christ as High Priest began His ministry at 30, and because Joseph typifies Christ, he also began his service at thirty. The counterfeit Christ was 30 years in preparation, so we have three witnesses that a 30-year period represents the preparation of a priesthood.

Ruhanylar ybadathana gulluk etmäge başlanda otuz ýaşynda bolmalydylar; şonuň üçin Ýekşenbe kanunyndan öň ilkinji miwe tolkun sadakasy hökmünde gulluk etmäge taýýarlanylýan bir ruhanylyk döwri bar. Ruhanylar, ýagny ýüz kyrk dört müň, Ähtiň Habarçysy tarapyndan amala aşyrylýan päkleniş işinde Lewiler hökmünde görkezilýär. Ýekşenbe kanunyna alyp barýan pygamberlik döwri bar; şol döwürde bir päkleniş işi soňky ýagyş döwrüne laýyk mukaddes edilen bir gullugy taýýarlaýar. Bu taýýarlyk Ýekşenbe kanunynda tamamlanýar; şonuň üçin otuz sanawy ruhanylaryň taýýarlygyny aňladýar we şeýlelik bilen ruhany üçin talap edilýän ýaşa laýyk gelýär. Mesih Beýik Ruhany hökmünde Öz gullugyna 30 ýaşynda başlady, we Ýusup Mesihiň nusgasy bolandygy sebäpli, ol hem gullugyna otuz ýaşynda başlady. Galp Mesih taýýarlykda 30 ýyl boldy; şeýlelikde, otuz ýyllyk döwriň bir ruhanylygyň taýýarlygyny aňladýandygyna üç şaýadymyz bar.

“The great issue near at hand will weed out those whom God has not appointed and He will have a pure, true, sanctified ministry prepared for the latter rain.” Selected Messages, book 3, 385.

“Ýakyn geljekdäki beýik mesele, Hudaýyň bellenmediklerini seçip aýrar, we Ol giçki ýagşa taýýar edilen päk, hakyky, mukaddesleşdirilen bir gullukçylygy bolar.” Saýlanan Habarlar, 3-nji kitap, 385.

Sister White teaches directly that whenever the church is pure, the Spirit of Prophecy is active. When the great issue weeds out the tares, you will have a sanctified ministry made up of Jesus and Joseph the priest who is both Divine and human, Jesus and Ezekiel the prophet, Jesus and David the king. Those who are prepared over a period symbolized by thirty years, are to be among the one-hundred and forty-four thousand and are represented as prophets, priests and kings. All three humans are biblical symbols of Christ’s work as prophet, priest and king, so the number thirty allows us to deduce that in each of these three categories that are produced by biblical symbols who were prepared for thirty years when brought together with Christ represent the combination of Divinity with humanity. Thus, those priests who are prepared over the symbolic thirty-year period are represented as the ensign of Divinity combined with humanity.

Uayt uayatıklary aýdyň öwredýär: haçan-da ybadathana päk bolsa, Şaýatlyk Ruhu işjeň bolýar. Uly mesele samany otlardan saýlap aýyranda, sizde Isanyň özi bilen ilteşikli, hem Hudaýy, hem-de ynsan bolan ruhy arassalanan bir hyzmatçylyk bolar: Isa we ruhany Ýusup, Isa we pygamber Ezekiýel, Isa we patyşa Dawut. Otuz ýyl bilen nyşanlanan bir döwürde taýýarlananlar ýüz kyrk dört müňüň arasynda bolmalydyrlar we pygamberler, ruhanylar hem-de patyşalar hökmünde görkezilýärler. Bu üç ynsanyň ählisi Mesihiň pygamber, ruhany hem-de patyşa hökmündäki işiniň Mukaddes Kitapdaky nyşanlarydyr; şonuň üçin otuz sany bize şuny netije çykarmaga mümkinçilik berýär: Mukaddes Kitapdaky nyşanlar arkaly emele getirilýän, otuz ýyllap taýýarlanan bu üç toparyň her birinde, olar Mesih bilen bir ýere getirilende, Hudaýlygyň ynsanlyk bilen birleşmesini aňladýarlar. Şeýlelikde, nyşanly otuz ýyllyk döwürde taýýarlanan şol ruhanylar Hudaýlygyň ynsanlyk bilen birleşmeginiň baýdagy hökmünde görkezilýärler.

The 42 months of the final papal blood bath takes place while Christ walks among men for 42 months in the person of His disciples. 42 months of bondage and oppression ending with deliverance, as represented by the 430 years of Abram’s twofold prophecy. Abram’s four hundred years ends at the Red Sea deliverance which is a classic biblical illustration of the close of probation, at the end of the pope’s symbolic 42 months.

Soňky papalyk ganly gyrgynçylygynyň 42 aýy, Mesihiň Öz şägirtleriniň şahsyýetinde 42 aýlap adamlaryň arasynda gezip ýören döwründe bolup geçýär. Gulçulygyň we ezilmegiň 42 aýy, halas bolmak bilen tamamlanýar; bu bolsa Abramyň iki taraplaýyn pygamberligindäki 430 ýyl arkaly şekillendirilýär. Abramyň dört ýüz ýyly Gyzyl deňizdäki halas ediliş bilen tamamlanýar; bu, papanyň nyşanly 42 aýynyň ahyrynda synag möhletiniň ýapylmagynyň Mukaddes Kitaba mahsus nusgawy bir beýanydyr.

The forty-two months represent the testing time from the Sunday law in the United States until human probation closes. Yet in those 42 months, following a thirty-year period of preparation, Christ is confirming the covenant in the person of the remnant. The antichrist counterfeit priest comes to his final end, right where Christ died in his line, which is right where Pharaoh, king of Egypt, died in his line. At Mount Carmel the prophets of Baal were slain, thus identifying the death of the false prophet at the Sunday law. At the Sunday law, you have a false prophet who is then slain, the dragon represented by Pharaoh, and the beast represented by the papacy. These are all represented at the Sunday law in conflict with God’s priests, kings and prophets. The church is purified just before the Sunday law and the gift of prophecy is restored—right where the false prophet dies. From then on, the battle is over the true or false prophetic message.

Kyrk iki aý Amerikanyň Birleşen Ştatlarynda ýekşenbe kanunyndan başlap, ynsan üçin synag möhletiniň ýapylmagyna çenli bolan synag döwrüni aňladýar. Şeýle-de bolsa, şol 42 aýyň dowamynda, taýýarlygyň otuz ýyllyk döwründen soň, Mesih ähtini galyndy halkyň şahsyýetinde tassyklaýar. Antimesihiň galp ruhanysy öz nesil ugrunda Mesihiň ölen ýeriniň hut özünde iň soňky ahyryna ýetýär; bu bolsa Müsüriň patyşasy Fyrownyñ öz nesil ugrunda ölen ýeriniň hut özüdür. Karmel dagynda Bagalyň pygamberleri öldürildi; şeýlelikde bu, galp pygamberiň ýekşenbe kanuny wagtyndaky ölümüni kesgitleýär. Ýekşenbe kanuny wagtynda sen soňra öldürilýän galp pygamberi, Fyrown arkaly şekillendirilýän aždarhany we papalyk arkaly şekillendirilýän wagşy haýwany görýärsiň. Bularyň hemmesi ýekşenbe kanuny wagtynda Hudaýyň ruhanylary, patyşalary we pygamberleri bilen gapma-garşylykda şekillendirilýär. Ybadathana ýekşenbe kanunynyň edil öň ýanynda saplanýar we pygamberlik peşgeşi gaýtadan dikeldilýär — hut galp pygamberiň ölýän ýerinde. Şondan soň söweş hakyky ýa-da galp pygamberlik habary üstünde bolýar.

The symbolic 30-year period represents a period which precedes the Sunday law. The period is a preparation period for the priests, for Christ is their example in all things, for these are they who follow the Lamb. Within the first 30 years of Abram’s prophecy, the covenant was put in place, thus identifying that whatever the period of preparation for the priests represents it is the period where the Lord renews His covenant with the one hundred and forty-four thousand as typified by the alpha history of Abram. That period is a time of preparation for the priests who begin to serve at the Sunday law, at age thirty, when they are anointed with the Holy Spirit as was Christ at His baptism. One other truth that can be deduced from the alpha history of Abram, is that whatever the period represents that leads to the Sunday law, it has to be momentous, for the omega is always more powerful than the alpha. The Sunday law is the omega represented by October 22, 1844, the cross, Passover in Egypt and on and on.

Simwolik otuz ýyllyk döwür Ýekşenbe kanunyndan öň gelýän bir döwri aňladýar. Bu döwür ruhanylar üçin taýýarlyk döwrüdir, çünki ähli zatda olaryň göreldesi Mesihdir, sebäbi Buzyny yzlaýanlar şulardyr. Ybramyň pygamberliginiň ilkinji otuz ýylynyň dowamynda äht baglaşygy güýje girizildi; şeýlelikde, ruhanylar üçin taýýarlyk döwrüniň nämäni aňladýandygyna garamazdan, onuň Rebbiň Ybramyň alfa taryhy arkaly nusgalanan ýüz kyrk dört müň bilen Öz ähtini täzelän döwrüdigini kesgitleýär. Ol döwür, Ýekşenbe kanunynda, ýagny otuz ýaşynda, edil Mesihiň çokundyrylmagynda bolşy ýaly, Mukaddes Ruh bilen mesh edilip gulluga başlan ruhanylar üçin taýýarlyk döwrüdir. Ybramyň alfa taryhyndan çykarylyp bilinjek ýene bir hakykat hem şudur: Ýekşenbe kanunyna alyp barýan şol döwür nämäni aňladýandygyna garamazdan, örän uly ähmiýetli bolmalydyr, çünki omega hemişe alfadan has kuwwatlydyr. Ýekşenbe kanuny 1844-nji ýylyň 22-nji oktýabry, haç, Müsürdäki Pesah we ş.m. arkaly görkezilen omegadyr.

The Sunday law represents the end of the period represented by the thirty-year period. It has been prefigured by virtually every major salvational story, and it is also the end of the covenant history of a chosen people that began with Abram. With that type of prophetic weight of evidence concerning the end of the period, and the serious purpose of the period itself, what would be the starting point?

Ýekşenbe güni baradaky kanun otuz ýyllyk döwür bilen aňladylan döwrüň soňuny görkezýär. Ol halas ediş bilen baglanyşykly diýen ýaly her bir esasy hekaýa arkaly öňünden nusgalandyrylypdyr, şeýle hem ol Ybram bilen başlan saýlanan halkyň äht taryhynyň hem soňudyr. Döwrüň soňy baradaky şeýle pygamberlik agramly subutnamalar we şol döwrüň öz çynlakaý maksady nazara alnanda, onuň başlangyç nokady näme bolardy?

There is a prophetic period represented by thirty years that upon a multitude of witnesses ends at the Sunday law. At that point there is a period that follows that is represented in various numerical values, and each of those periods set forth a testimony of a line of prophetic history that follows the Sunday law. Some of those periods are representing the internal line of church history, and some the external line of the world marching to Armageddon.

Köp sanly şaýatlaryň esasynda otuz ýyl bilen şekillendirilen pygamberlik döwri bar; şol döwür Ýekşenbe kanuny bilen tamamlanýar. Şondan soň dürli san gymmatlyklary arkaly aňladylýan bir döwür gelýär, we şol döwürleriň her biri Ýekşenbe kanunyndan soň dowam edýän pygamberlik taryhynyň bir ugruna degişli şaýatlygy öňe sürýär. Şol döwürleriň käbiri ybadathananyň taryhynyň içki ugruny, beýlekileri bolsa dünýäniň Armageddona tarap ýöriş edýän daşky ugruny aňladýar.

It is probably good at this juncture to remind ourselves that we reject the application of any time prophecies in the last days in terms of representing any identifiable dates, until the day and hour is announced at the end of the plagues. I will use Daniel chapter twelve to illustrate my point of no longer applying prophetic time. In chapter twelve there are three verses that identify prophetic time.

Şu pursatda, belalaryň soňunda gün we sagat yglan edilýänçä, soňky günlerde hiç bir wagt pygamberlikleriniň anyk kesgitlenip bilinýän seneleri aňladýar diýen manyda ulanylşyny ret edýändigimizi öz-özümize ýatlatmak, ähtimal, ýerliklidir. Pygamberlik wagtyny indi ulanmaýandygym baradaky pikirimi düşündirmek üçin Daniýel kitabynyň on ikinji babyndan peýdalanaryn. On ikinji bapda pygamberlik wagtyny görkezýän üç aýat bar.

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. Daniel 12:7.

Men derýanyň suwlarynyň üstünde duran, zygyr matadan geýnen adamy eşitdim; ol sag elini-de, çep elini-de göge galdyryp, ebedilik ýaşaýana ant edip diýdi: bu zatlar bir wagt, wagtlar we ýarym wagt dowam eder; mukaddes halkyň güýjüni dargatmak tamam bolanda, bu zatlaryň hemmesi ýerine ýetirilip gutarar. Daniel 12:7.

And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:11.

Gündelik gurbanlygyň aýryljak, we weýrana öwürýän ýigrenji zadyň goýuljak wagtyndan başlap, bir müň iki ýüz togsan gün bolar. Daniel 12:11.

Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:12.

Müň üç ýüz otuz bäş güne çenli garaşyp ýeten adam bagtlydyr. Daniel 12:12.

The Millerites had the correct understanding of each of these three verses. These three prophecies are part of the truths that represent the foundations. Yet the Millerite understanding of these verses was based upon applying the day for a year principle. Since “time is no longer,” these verses must possess another application, for all of the prophecies are speaking of the time period of the latter rain. These verses must have a latter rain understanding that does not employ time to create a message, and does not disagree with Millerite understanding of the verses. The correct Millerite view of the center verse of the three verses, (verse eleven), is that it represents a twofold period, which begins with a thirty-year period, followed by 1260 years. Verse eleven is identifying the thirty-year-period that precedes the Sunday law, as represented by the setting up of the abomination of desolation.

Millerçiler şu üç âyətin hər birini doğru düşünýärdiler. Bu üç pygamberlik, binýatlary aňladýan hakykatlaryň bir bölegidir. Şeýle-de bolsa, Millerçileriň bu âyetlere düşünişi günüň bir ýyla deň bolmagy ýörelgesini ulanmaklyga esaslanýardy. “Wagt indi ýokdur” bolandygy sebäpli, bu âyetleriň başga bir ulanylyşy bolmaly, çünki ähli pygamberlikler soňky ýagşyň döwri barada sözleýär. Bu âyetleriň, habary döretmek üçin wagty ulanmaýan hem-de âyetler baradaky Millerçi düşünje bilen ylalaşyksyzlyga düşmeýän, soňky ýagşa degişli bir düşünilişi bolmalydyr. Millerçileriň üç âyetiň ortaky âyeti, ýagny on birinji âyet baradaky dogry garaýşy, onuň ilki otuz ýyllyk döwürden başlanýan, soňundan bolsa 1260 ýyl bilen dowam edýän iki gatly bir döwri aňladýandygydyr. On birinji âyet, weýrançylyk ýigrenjiniň goýulmagy bilen aňladylşy ýaly, Ýekşenbe kanunyndan öň gelýän otuz ýyllyk döwri görkezýär.

Daniel twelve is the chapter in God’s Word that sets forth the purification process of God’s people which occurs in the last days at the time of the end when a prophecy from the book of Daniel is unsealed. In verse eleven we find a prophecy that the pioneers correctly understood as a thirty-year period that leads into a 1260-year period. In chapter twelve, the three prophecies of verses seven, eleven and twelve are all sealed up until the time of the end. At the time of the end those three prophecies must be unsealed, for God’s Word never fails. In that very chapter, the clearest representation of the close of human probation in the Bible is set forth, so chapter twelve, is most certainly and more specifically identifying the end of Adventism, than the beginning of Adventism.

Danyýl kitabyň on ikinji baby Hudaýyň Öz halkynyň päkleniş işini beýan edýän, ahyrky günlerde, ýagny soňky döwürde Danyýl kitabyndaky bir pygamberlik açylýan wagtda bolup geçýän babydyr. On birinji aýatda biz öňdebaryjylaryň dogry düşünşi ýaly, 1260 ýyllyk döwre alyp barýan otuz ýyllyk döwür baradaky pygamberligi görýäris. On ikinji bapda ýedinji, on birinji we on ikinji aýatlardaky üç pygamberligiň hemmesi soňky döwre çenli möhürli galýar. Soňky döwürde şol üç pygamberlik açylmalydyr, çünki Hudaýyň Sözi hiç wagt şowsuzlyga uçramaýar. Hut şol babyň özünde ynsanlaryň synag möhletiniň ýapylşynyň Mukaddes Kitapdaky iň aýdyň beýany berilýär; şonuň üçin on ikinji bap, elbetde, Adventizmiň başlangyjyndan has anyk hem has ýörite görnüşde, onuň soňuny görkezýär.

Three prophecies in Daniel twelve were sealed up in the very passage of Scripture where sealing and unsealing finds its primary prophetic definition. Those three prophecies get unsealed in the history of the one hundred and forty-four thousand, for Alpha and Omega always illustrates the end of a thing, with the beginning of a thing. What is unsealed in chapter twelve’s three prophetic periods represents the final unsealing of God’s prophetic Word. That unsealing is set forth in Revelation chapter one when the Revelation of Jesus Christ is unsealed, just before the close of probation. Verse eleven of Daniel twelve is the counterpart to Abram and Paul’s first representation of a twofold prophecy that began with a thirty-year period.

Danyýlyň on ikinji babynda ýerleşýän üç pygamberlik hut möhürlenmegiň we möhürleriň açylmagynyň öz esasy pygamberlik kesgitlemesini tapýan Mukaddes Ýazgylaryň şol böleginiň özünde möhürlenipdi. Şol üç pygamberlik ýüz kyrk dört müňüň taryhynda açylýar, çünki Alfa we Omega hemişe bir zadyň ahyryny onuň başlangyjy bilen bilelikde görkezýär. On ikinji bapdaky üç pygamberlik döwründe açylýan zat Hudaýyň pygamberlik Sözüniň iň soňky açylyşyny aňladýar. Şol açylyş Ylham kitabynyň birinji babynda, synag möhletiniň tamamlanmagynyň edil öň ýanynda, Isa Mesihiň Ylhamy açylanda beýan edilýär. Danyýyl 12:11 Awram bilen Pawlusyň otuz ýyllyk döwür bilen başlanýan iki gatly pygamberligiň ilkinji şekillendirişine gabatdaşdyr.

The three prophecies in Daniel twelve are symbolic periods that are unsealed at the final time of the end, and the unsealing leads to the final purification of God’s people. The first of those three prophecies is given by Christ Himself, and when He sets forth the prophecy He is standing on the water dressed in linen, identifying the end of a prophetic period represented as 1260 years, and defining the end of that period as the end of the scattering of the power of God’s people. God’s people in the latter days are the one hundred and forty-four thousand, and they have been scattered.

Danyýel on ikidäki üç pygamberlik soňky ahyrzamanyň wagtynda açylýan simwoliki döwürlerdir, we şol açylma Hudaýyň halkynyň iň soňky arassalanmagyna getirýär. Şol üç pygamberligiň birinjisi hut Mesihiň Özi tarapyndan berilýär, we Ol bu pygamberligi beýan edeninde, zygyr geýnip suwuň üstünde durandyr; şeýlelikde, 1260 ýyl hökmünde görkezilen pygamberlik döwrüniň soňuny alamatlandyrýar we şol döwrüň soňuny Hudaýyň halkynyň güýjüniň dargadylmagynyň soňy hökmünde kesgitleýär. Ahyrky günlerdäki Hudaýyň halky ýüz kyrk dört müňdür, we olar dargadylandyr.

Not only is Christ standing on the water answering a question, the question begins with the words “How long?”. “How long?” is a prophetic symbol that is also asked of Jesus when in verse thirteen, of Daniel eight, the question is asked, “How long?”

Mesih diňe bir suwuň üstünde durup bir soraga jogap berýän däldir, eýsem şol sorag “Näçe wagt?” diýen sözler bilen başlanýar. “Näçe wagt?” — pygamberlik alamatydyr; Daniel sekiziniň on üçünji aýatynda hem Isadan: “Näçe wagt?” diýip soralanda, şol hem berilýär.

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?

Zygyr mata geýnen, derýanyň suwlarynyň üstünde duran adama biri şeýle diýdi: Bu ajaýyp zatlaryň soňuna çenli näçe wagt bolar?

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. Daniel 12:6, 7.

Men derýanyň suwlarynyň üstünde duran zygyr geýimli adamy eşitdim; ol sag elini hem çep elini asmana galdyryp, ebediy ýaşaýana ant içip aýtdy: «Bu bir wagt, wagtlar we ýarym wagt bolar; mukaddes halkyň güýjüni dargatmagy tamamlanynda, bu zatlaryň hemmesi ýerine ýetiriler». Daniel 12:6, 7.

The question presented to Jesus, represented as the man in linen, in the vision of the Hiddekel river is, “How long shall it be to the end of these wonders?,” and in the vision of the Ulai river Jesus, represented as Palmoni (that certain saint) is asked, “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?”

Hiddekel derýasynyň görnüşinde, zygyr geýnen adam hökmünde görkezilen Isaga berlen sorag şeýle: “Bu ajaýyp zatlaryň ahyryna çenli näçe wagt bolar?”; we Ulai derýasynyň görnüşinde, Palmoni (ol belli mukaddes) hökmünde görkezilen Isadan şeýle soralýar: “Gündelik gurbanlyk, weýrançylyk getirýän ýazyk barada, mukaddes ýeri hem-de goşuny aýak astyna salmaga berilýän bu görnüş näçe wagt dowam eder?”

Sister White states that the visions given to Daniel by the banks of the great rivers of Shinar are now in the process of fulfillment, and in connection with both river visions, Jesus is asked the prophetic ‘question,’ which always produces the Sunday law as the ‘answer.’ Yet both answers are presented within the context of prophetic time, which ended in 1844. The pioneers correctly identified the answer to the question of chapter eight and the Ulai river vision, and they understood 1798 was when the scattering of the power of God’s people ended. But after 1844, when ‘time application’ of God’s prophetic Word ended, the prophetic question of “How long?” restates the pioneer understanding as ‘unto 2300 days then shall the sanctuary be cleansed at the soon-coming Sunday law’ and “all” the “marvels” in Daniel’s final vision will be accomplished, when the scattering of the holy people for three and a half symbolic days, ends.

Waýt uýa Daniela Şinar welaýatynyň beýik derýalarynyň kenarlarynda berlen görnüşleriň häzir ýerine ýetirilmek döwründedigini aýdýar, we iki derýa görnüşi bilen baglanyşyklylykda hem Isadan pygamberlik “soragy” soralýar; bu sorag hemişe “jogap” hökmünde ýekşenbe kanunyny ýüze çykarýar. Şeýle-de bolsa, bu iki jogap hem 1844-nji ýylda tamamlanan pygamberlik wagtynyň çäginde beýan edilýär. Ilkinji imanlylar sekizinji bapdaky soragyň we Ulaý derýasynyň görnüşiniň jogabyny dogry kesgitlediler, hem-de olar Hudaýyň halkynyň güýjüniň dargadylmagynyň haçan tamamlanandygyny, ýagny 1798-nji ýylda bolandygyny düşündiler. Emma 1844-nji ýyldan soň, Hudaýyň pygamberlik Sözüniň “wagtyna degişli ulanylyşy” tamamlananda, “Näçe wagta çenli?” diýen pygamberlik soragy ilkinji imanlylaryň düşünjesini şeýle görnüşde gaýtadan beýan edýär: “2300 güne çenli, soň bolsa mukaddes ýer ýakyn wagtda geljek ýekşenbe kanuny döwründe tämizlener” we Danieliň soňky görnüşindäki “ajaýyp zatlaryň” “hemmesi”, mukaddes halkyň üç ýarym nyşanly günüň dowamynda dargadylmagy tamamlananda, amala aşar.

The Hiddekel river vision of the last three chapters of Daniel and the Ulai river vision of chapters seven through nine are identified by Sister White as the “great rivers of Shinar.” All historical and biblical scholars identify that there are only two rivers, and they are both great rivers, that are associated with Shinar. Those two rivers are the Tigris (Hiddekel) and the Euphrates. The Ulai river is not the Euphrates of Shinar, it is a small man-made channel river in Persia, not Shinar. The Ulai river in the vision that contains the foundation and central pillar of Adventism is not located in Shinar, yet the prophetess identifies the Ulai as the Euphrates, one of the great rivers of Shinar.

Danyýlyň soňky üç babyndaky Hiddekel derýasy bilen bagly görnüş hem-de ýedinji babyndan dokuzynja babyna çenli Ulai derýasy bilen bagly görnüş, Sister White tarapyndan “Şinar ýurtlarynyň beýik derýalary” hökmünde kesgitlenýär. Ähli taryhy we Mukaddes Kitap alymlary Şinar bilen baglanyşykly diňe iki derýanyň bardygyny, olaryň hem ikisiniň-de beýik derýalardygyny kabul edýärler. Ol iki derýa Tigris (Hiddekel) we Ýewfratdyr. Ulai derýasy Şinardaky Ýewfrat däldir; ol Şinarda däl-de, Parsda ýerleşýän, adam eli bilen ýasalan kiçi bir kanal derýasydyr. Adventizmiň binýadyny we merkezi sütüni öz içine alýan görnüşdäki Ulai derýasy Şinarda ýerleşmeýär, emma aýal pygamber Ulaini Şinaryň beýik derýalarynyň biri bolan Ýewfrat diýip kesgitleýär.

The Hiddekel vision presents the external history of the dragon, the beast and the false prophet leading the world to Armageddon, and the Ulai vision represents the work of Christ in combining His Divinity with man’s humanity. Prophetically inspiration uses the Ulai river as a second witness with the Euphrates River to identify the work that is accomplished by Christ in joining His Divinity with humanity.

Hiddekel görnüşi aždarhanyň, wagşy haýwanyň we ýalan pygamberiň dünýäni Armageddona alyp barýan daşky taryhyny beýan edýär, Ulai görnüşi bolsa Mesihiň Öz Hudaýyýetini ynsanyň ynsanýeti bilen birleşdirmekdäki işini görkezýär. Pygamberlik taýdan ylham, Mesiň Öz Hudaýyýetini ynsanýet bilen birleşdirmek arkaly ýerine ýetirýän işini anyklamak üçin Ulai derýasyny Ýewfrat derýasy bilen bilelikde ikinji şaýat hökmünde ulanýar.

The Euphrates and Tigris both began in Eden and run through the length of covenant history. When they flow into the central pillar of Adventism on October 22, 1844, the Euphrates is combined with the man-made Ulai canal to represent the combination of Divinity with humanity, that is accomplished by the exercise of faith in those represented as the one hundred and forty-four thousand. The Ulai represents a test upon the authority of God’s prophetic Word, for it places the authority of Ellen White identifying the Persian Ulai river as one of the great rivers of Shinar in contradiction with the world’s experts.

Ýewfrat bilen Tigr hem ikisi-de Erem bagyndan başlap, äht taryhynyň bütin dowamynda akyp geçýär. Olar 1844-nji ýylyň 22-nji oktýabrynda Adventizmiň merkezi sütüni bilen birleşende, Ýewfrat ynsan eli bilen ýasalan Ulai kanaly bilen utgaşdyrylýar we bu, ýagny ýüz kyrk dört müň hökmünde şekillendirilenlerde imanyň amal edilmegi arkaly ýerine ýetirilýän, Hudaýlygyň ynsanlyk bilen birleşmegini aňladýar. Ulai, Hudaýyň pygamberlik Sözüniň ygtyýary babatda bir synagy aňladýar; çünki ol Ellen Waýtyň pars Ulai derýasyny Şinar ýurdunyň beýik derýalarynyň biri diýip kesgitleýän ygtyýaryny dünýäniň bilermenleriniňkine garşy goýýar.

The symbol of the Ulai river represents a test over man’s word or God’s Word. Are men correct, or are the words set forth by Sister White, correct? Does the Ulai river represent a single river in Persia, or does it represent a prophetic river which consists of waters from Eden mingled with waters from men?

Ulaý derýasynyň nyşany adamyň sözi bilen Hudaýyň Sözüniň arasyndaky bir synagy aňladýar. Dogry bolan adamlar barmy, ýa-da Uýam Waýt tarapyndan öňe sürlen sözler dogrumy? Ulaý derýasy Parsdaky ýeke-täk bir derýany aňladýarmy, ýa-da ol Erem bagyndan çykan suwlaryň adamzatdan çykan suwlar bilen garyşmagyndan emele gelen pygamberlik derýasyny aňladýarmy?

There may be many options to this dilemma I have raised, but I will lay out some thoughts so you see my point. Are the worldly historians and theologians correct and Sister White is wrong? No one disputes that the “great rivers of Shinar” are the Tigris and Euphrates. So, when Sister White identifies the river Ulai in Persia as a great river of Shinar is she a false prophet? Or, is she a true prophet, who made a mistake? How many mistakes can a true prophet make before they cross the line and become a false prophet? Or, are the historians wrong? Or, is she actually correct? Or are the historians and Sister White both correct? I raised this dilemma for the purpose of using the explanation of the dilemma as an added point to the man who is in linen, standing upon the river, who is asked, “How long?” in both the vision of the Hiddekel and Ulai rivers.

Meniň gozgalaňa salan bu ikirjiňlenmäme degişli köp sanly mümkin çözgütler bolup biler, emma men öz pikrimi size aýdyň görkezmek üçin käbir oý-pikirleri beýan ederin. Dünýewi taryhçylar we teologlar dogrumy, Sister White bolsa ýalňyşmy? “Şinaryň beýik derýalarynyň” Tigris we Ýewfratdygyny hiç kim jedel etmeýär. Şeýle bolsa, Sister White Parsdaky Ulai derýasyny Şinaryň beýik derýasy diýip kesgitlände, ol ýalan pygambermi? Ýa-da ol ýalňyşlyk eden hakyky pygambermi? Hakyky pygamber näçe ýalňyşlyk edenden soňra serhedi geçip, ýalan pygambere öwrülýär? Ýa-da taryhçylar ýalňyşýarmy? Ýa-da aslynda ol dogrumy? Ýa-da taryhçylar bilen Sister White ikisi-de dogrumy? Men bu ikirjiňlenmäni, Hiddekel we Ulai derýalary baradaky iki görüşde-de “Näçe wagta çenli?” diýip soralýan, derýanyň üstünde duran zygyr geýimli adama degişli goşmaça bir delil hökmünde, şol ikirjiňlenmäniň düşündirişini peýdalanmak maksady bilen öňe sürdüm.

In Daniel chapter eight, Daniel is at Susa, in Persia, and Susa is on the river Ulai that due to the agriculture industry includes the natural river and also a series of man-made aqueducts. As the Ulai flows down another one hundred and fifty miles or so, it connects with the confluence of the Tigris and Euphrates rivers. The Tigris and Euphrates that began in Eden eventually join, and when they do merge, the Ulai River from Persia connects at the same point. When the Ulai River meets the marsh system of the Tigris at the confluence of the Tigris and Euphrates, the Ulai becomes part of the water that makes up the great rivers of Shinar. The historians are correct, and so too, is Sister White.

Danyýl kitabynyň sekizinji babynda Danyýl Parsdaky Şuşanda bolýar, hem-de Şuşa Ulaý derýasynyň boýundadyr; ol bolsa ekerançylyk ulgamy sebäpli tebigy derýany, şeýle hem adam eli bilen gurlan birnäçe suw geçirijilerini öz içine alýar. Ulaý aşak taraplara ýene takmynan ýüz elli mil çemesi akyp barşyna, ol Tigr we Ýewfrat derýalarynyň birleşýän ýerine ýetip baglanyşýar. Äden bagyndan başlan Tigr bilen Ýewfrat ahyrsoňy birleşýär, hem olar birleşenlerinde Parsdan gelýän Ulaý derýasy hem şol bir nokatda baglanyşýar. Ulaý derýasy Tigr bilen Ýewfradyň birleşýän ýerindäki Tigriň batgalyk ulgamyna ulaşanda, Ulaý Şinaranyň beýik derýalaryny emele getirýän suwuň bir bölegine öwrülýär. Taryhçylar dogrudyrlar, Sister White hem şonuň ýaly dogrudyr.

When Sister White identifies the vision of the Ulai in chapter eight, she is identifying a river that is known for its man-made aqueduct system that joins the Tigris and Euphrates rivers, which represent two periods’ of 2520 years, that concluded in 1798 and 1844.

Waýt uýa sekizinji bapdaky Ulaý baradaky görnüşi kesgitlände, Tigris we Ýewfrat derýalaryny birleşdirýän, adam eli bilen gurlan suw geçiriji ulgamy bilen tanalýan bir derýany görkezýär; bu derýalar bolsa 1798 we 1844 ýyllarynda tamamlanan, hersi 2520 ýyldan ybarat iki döwri aňladýar.

An ancient name for the Tigris is the Hiddekel, and in relation to the Euphrates both rivers have been specifically located prophetically as being associated with Assyria and Babylon, who are also identified as two lions that were to chastise God’s sheep. Those two desolating powers prefigured the two desolating powers of pagan Rome and papal Rome, which are symbols of a man and a woman, or a church and a state. Pagan Rome was the man representing statecraft, and papal Rome is the impure woman of churchcraft. Assyria was the man and Babylon the woman in their prophetic relationship, thus identifying the Tigris as the man and the Euphrates as the woman.

Tigrisiň gadymy atlarynyň biri Hiddekel bolup, Ýewfrat bilen baglanyşykda bu iki derýa pygamberlik taýdan anyk Assiriýa we Wawilon bilen baglanyşdyrylyp görkezilendir; olar hem Hudaýyň sürüsini temmi bermeli bolan iki ýolbars hökmünde kesgitlenýärler. Şol iki haraba ediji güýç butparaz Rim bilen papalyk Rimiň iki haraba ediji güýjüniň öňden görkezmesi bolupdy; olar bir erkek bilen bir aýalyň, ýa-da bir ybadathana bilen bir döwletiň nyşanlarydyr. Butparaz Rim döwlet dolandyryşyny aňladýan erkekdi, papalyk Rim bolsa ybadathana dolandyryşynyň haram aýalydyr. Assiriýa bilen Wawilon hem pygamberlikdäki özara gatnaşyklarynda degişlilikde erkek we aýaldy; şeýlelikde Tigris erkegi, Ýewfrat bolsa aýaly aňladýar.

The Tigris River is the river of statecraft that reached to 1798, and the Euphrates of churchcraft reached to 1844. The Euphrates had to reach to 1844, for the message of 1844 was about Babylon, (the Euphrates) which fell again in 1844. As the Euphrates produced a waterfall in 1844, the Ulai river, which had also joined the confluence as a symbol of human works, combined with the other river’s water. The river of statecraft was damned up in 1798, when the civil authority was removed from the papal power. In that same year the United States begins to reign as the earth beast and sixth kingdom of Bible prophecy. The Tigris River is damned up in 1798, exactly where the state will eventually force the entire world to break down the dam, which now holds back the floods of papal persecution about to sweep over the world as an overwhelming flood. That wall, or dam is the wall of separation of church and state.

Tigr derýasy 1798-nji ýyla çenli baryp ýeten döwlet ussatlygynyň derýasydyr, hem-de Yewfrat bolsa 1844-nji ýyla çenli baryp ýeten ybadathana ussatlygynyň derýasydyr. Yewfrat 1844-nji ýyla çenli ýetmelidi, çünki 1844-nji ýylyň habary 1844-nji ýylda gaýtadan ýykylan Wawilon hakyndady, (Yewfrat). Yewfrat 1844-nji ýylda şaglawuk emele getirende, adam işleriniň nyşany hökmünde şol goşulyşyga goşulan Ulai derýasy hem beýleki derýanyň suwy bilen birleşdi. Döwlet ussatlygynyň derýasy 1798-nji ýylda bentlenip saklandy, şonda raýat häkimiýeti papalyk güýjünden aýrylyp alyndy. Şol ýylyň özünde Amerikanyň Birleşen Ştatlary Ýeriň haýwany we Mukaddes Kitap pygamberliginiň altynjy patyşalygy hökmünde höküm sürüp başlaýar. Tigr derýasy 1798-nji ýylda bentlenip saklanýar, hut şonda döwlet ahyrsoňy tutuş dünýäni şol bendi ýykmaga mejbur eder; ol bent häzir papalyk yzarlamalarynyň bütin dünýäni basyp geçmäge taýyn bolan güýçli sili saklap durýar. Şol diwar ýa-da bent ybadathana bilen döwletiň biri-birinden aýrylmagynyň diwarydyr.

In 1844, both the Euphrates and Ulai identify the message of 1844 as the fall of Babylon, and also as the very work which Christ began in 1844, when, as the Messenger of the Covenant He purged the waters of Babylon and human works out of a people who were to enter into His sanctuary—a people who needed to be cleansed before they entered into the Most Holy Place. The final cleansing of those people was accomplished with the rain which poured out under the message of the Midnight Cry, and those rain drops of the Midnight Cry message were distilled from the waters of the Tigris, as the Millerites identified papal Rome and 1798, and as they identified the fall of Babylon and were cleansed in advance of the closed door by the message, or you might say—cleansed by the rain that came from the distilled waters of the Ulai, the Tigris and the Euphrates rivers, as they presented the message of Daniel 8:14, and fulfilled the message of the Midnight Cry in advance of the opening of the antitypical Day of Atonement.

1844-nji ýylda Eýfrat bilen Ulaý ikisi-de 1844-nji ýylyň habaryny Wawilonyň ýykylşy hökmünde, şeýle hem Mesihiň 1844-nji ýylda başlan hut şol işi hökmünde görkezýär; şol wagt Ol Ähtiň Ilçisi hökmünde, Öz mukaddes ýerine girmeli bolan bir halkyň arasyndan Wawilonyň suwlaryny we ynsan işlerini arassalady — iň Mukaddes Ýere girmezden öň arassalanmaga mätäç bolan bir halk. Şol halkyň soňky arassalanyşy Gijeki Nalanyň habarynyň astynda inen ýagyş bilen amala aşyryldy, we Gijeki Nala habarynyň şol ýagyş damjalary Tigr derýasynyň suwlaryndan süzüldi; edil Milleritleriň papalyk Rimini we 1798-nji ýyly kesgitleýşi ýaly, şeýle hem olar Wawilonyň ýykylşyny kesgitläp, ýapyk gapydan öň bu habar arkaly arassalandylar; ýa-da şeýle diýseň-de bolar — olar Ulaýyň, Tigriň we Eýfrat derýalarynyň süzülen suwlaryndan gelen ýagyş arkaly arassalandylar, sebäbi olar Daniel 8:14 habaryny beýan edip, nusgalyk bolmadyk Ýaraşyş Gününiň açylmagyndan öň Gijeki Nalanyň habaryny ýerine ýetirdiler.

When Christ is standing upon the waters of the Hiddekel in verse seven of chapter twelve of Daniel, He is standing on the waters of the Tigris, the waters of statecraft in the vision that outlines the final movements of human statecraft leading to the close of probation. He is standing there answering the question of the previous verse, just as in the vision of the Ulai River, the man in linen, who there is Palmoni, the Wonderful Numberer, provides an answer, to a question of the previous verse. In both instances the dialogue is heavenly dialogue between angels and Christ, and in both instances the question is, “How long?”

Mesihiň Daniel kitabynyň on ikinji babyndaky ýedinji aýatda Hiddekeliň suwlarynyň üstünde duranda, Ol Tigr derýasynyň suwlarynyň üstünde durandyr; ýagny, synag möhletiniň ýapylmagyna alyp barýan adamzadyň döwlet syýasatynyň soňky hereketlerini beýan edýän görüşdäki döwlet syýasatynyň suwlarynyň üstünde durandyr. Ol öňki aýatyň soragyna jogap berip şol ýerde durandyr; edil Ulai derýasy baradaky görüşde bolşy ýaly, şol ýerde Palmoni, Gudratly Hasaplaýjy bolan zygyr geýnen adam hem öňki aýatyň soragyna jogap berýär. Iki ýagdaýda-da bu gepleşik perişdeler bilen Mesihiň arasyndaky asman gepleşigidir, we iki ýagdaýda-da sorag: “Näçe wagta çenli?” diýen soragdyr.

The answer is unto 2300 days, in chapter eight and chapter twelve it is “a time, times, and an half.” The answer is understood as 2300 years and 1260 years, but in 1844 God placed a prohibition on the application of time within the prophetic message, for time is no longer. What is Palmoni the man clothed in linen’s answer for His final generation? The question of “How long?” has been shown upon many witnesses to identify the Sunday law as the answer to the question, so is the sanctuary cleansed at the Sunday law, and are “all these wonders” finished at the Sunday law? What are the “wonders” that are finished at the Sunday law, and when did those “wonders” start?

Jogap sekiznji bapda 2300 gün, on ikinji bapda bolsa “bir wagt, wagtlar we ýarym wagt” diýendir. Bu jogap 2300 ýyl we 1260 ýyl hökmünde düşünilýär, emma 1844-nji ýylda Hudaý pygamberlik habarynda wagty ulanmaga gadaganlyk goýdy, çünki wagt indi ýokdur. Zygyr geýnen adam bolan Palmöniniň Öz iň soňky nesli üçin beren jogaby nämedir? “Näçe wagta çenli?” diýen sorag köp şaýatlaryň üsti bilen Ýekşenbe kanunynyň bu soraga jogapdygyny görkezdi; şeýle bolsa, mukaddes ýer Ýekşenbe kanunynda tämizlenýärmi, hem-de “bu täsinlikleriň hemmesi” Ýekşenbe kanunynda tamamlanýarmy? Ýekşenbe kanunynda tamamlanýan şol “täsinlikler” nämelerdir, we şol “täsinlikler” haçan başlady?

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?

Soňra men, Daniýel, seretdim, ine, başga ýene iki kişi durdy: biri derýanyň kenarynyň bu tarapynda, beýlekisi bolsa derýanyň kenarynyň o tarapynda durdy. Olardan biri derýanyň suwlarynyň üstünde duran, zygyr matadan geýnen adama şeýle diýdi: «Bu ajaýyp zatlaryň soňy ýetýänçä näçe wagt bolar?»

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. Daniel 12:5–7.

Men derýanyň suwlarynyň üstünde duran, zygyr mata geýnen adamyň sag elini we çep elini göge galdyryp, ebedilik ýaşaýan adyň ady bilen ant içip: “Bu bir wagt, iki wagt we ýarym wagt dowam eder; mukaddes halkyň güýjüni pytradyşy tamamlananda, bu zatlaryň hemmesi tamam bolar” diýenini eşitdim. Daniýel 12:5–7.

The symbolic question of “How long?” marks the Sunday law, and the angel asked not when was the Sunday law, but when was the end of the wonders. The “wonders” end at the Sunday law, so what are the wonders that lead to the Sunday law? Or to be more specific what are the “wonders” represented in the vision given by the Hiddekel, represented in chapters ten through twelve? If we can determine what the “wonders” are, we may find when the “wonders” start. In Daniel ten Gabriel specifically identifies what his purpose was in his interaction with Daniel during the vision.

“Näçe wagt?” diýen nyşanly sorag ýekşenbe kanunyny alamatlandyrýar, we perişde ýekşenbe kanunynyň haçan bolandygyny däl-de, eýsem gudratlaryň soňunyň haçan bolandygyny sorady. “Gudratlar” ýekşenbe kanunynda tamam bolýar; onda ýekşenbe kanunyna alyp barýan gudratlar nämeler? Ýa-da has anyk aýdylanda, Hiddekeliň ýanynda berlen görnüşde, onunjy babdan on ikinji baba çenli beýan edilen görnüşde görkezilen “gudratlar” nämeler? Eger biz “gudratlaryň” nämedigini kesgitläp bilsek, onda “gudratlaryň” haçan başlanýandygyny tapyp bileris. Daniýel onunjy bapda Jebraýyl görnüş wagtynda Daniýel bilen bolan gatnaşygynyň maksadynyň nämedigini aýratyn anyk görkezýär.

Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

Indi men saňa ahyrky günlerde halkyňyň başyna nämeler geljekdigine düşünmäge kömek etmek üçin geldim; çünki bu görnüş heniz köp günler üçindir. Daniel 10:14.

Gabriel came to make God’s people understand what shall befall them in the latter days. To assume that the prophecies in Daniel twelve which were correctly understood by the Millerites, but to use that acknowledgement to deny the application of the chapter to the last days—is to defeat Gabriel’s stated purpose. Once Gabriel begins the prophetic narrative in verse one of chapter eleven on through to the third verse of chapter twelve, the history represented is the external prophetic details of how the dragon, the beast and the false prophet lead the world to Armageddon. There are passages within the chapter that describe God’s people being persecuted, but the history of chapter eleven is primarily an external revelation. This means that chapter ten and chapter twelve represent an alpha and an omega within Daniel’s final vision, for unlike chapter eleven they both describe an internal message identifying the sealing of the one-hundred and forty-four thousand. The middle chapter is the rebellion of mankind as represented by the king of the north, the pope of Rome, and the alpha chapter ten, along with the omega chapter twelve identify the internal experience of the one hundred and forty-four thousand in the latter days. All three chapters lead to the close of probation, the alpha chapter begins with the fear of God that separates two classes of worshippers, and by the end of the chapter Daniel is given a doubling of power, thus identifying the first and second angels’ messages. Chapter twelve is the omega chapter and it identifies the judgment message of the third angel.

Jebraýyl Hudaýyň halkyna ahyrky günlerde olaryň başyna nämeleriň geljekdigine düşünje bermek üçin geldi. Danieliň on ikinji babyndaky pygamberlikleriň Milleritler tarapyndan dogry düşünilendigini kabul edip, ýöne şol ykrary babyň ahyrky günlere degişli ulanylyşyny inkär etmek üçin peýdalanmak — Jebraýylyň açyk beýan edilen maksadyny puja çykarmakdyr. Jebraýyl on birinji babyň birinji aýatyndan başlap, on ikinji babyň üçünji aýatyna çenli pygamberlik beýanyny başlan badyna, görkezilen taryh aždarhanyň, haýwanyň we ýalan pygamberiň dünýäni Armageddona nädip alyp barýandygy baradaky daşky pygamberlik jikme-jiklikleridir. Babyň içinde Hudaýyň halkynyň yzarlanýandygyny beýan edýän parçalar bardyr, ýöne on birinji babyň taryhy esasan daşky bir açylmadyr. Munuň manysy, onunjy bap bilen on ikinji babyň Danieliň soňky görnüşiniň içinde bir alfa we bir omega bolup durýandygydyr; çünki on birinji bapdan tapawutlylykda, olaryň ikisi hem ýüz kyrk dört müňüň möhürlenmegini görkezýän içki habary beýan edýär. Ortadaky bap demirgazygyň patyşasy, Rimiň papasy tarapyndan şekillendirilen adamzadyň pitnesidir; alfa bolan onunjy bap hem-de omega bolan on ikinji bap ahyrky günlerde ýüz kyrk dört müňüň içki tejribesini görkezýär. Üç babyň ählisi synag möhletiniň ýapylşyna alyp barýar; alfa bap Hudaýdan gorky bilen başlanýar, ol iki topar ybadat edijini biri-birinden aýyrýar, we babyň ahyryna çenli Daniela güýçüň iki esse artdyrylmagy berilýär, şeýlelikde birinji we ikinji perişdeleriň habarlary görkezilýär. On ikinji bap omega bapdyr we ol üçünji perişdäniň höküm habaryny görkezýär.

Chapter eleven details mankind’s rebellion from the destruction of Jerusalem unto the close of probation, which according to Sister White is an illustration of the close of probation at the end of the world. Daniel eleven starts at the destruction of Jerusalem, for Daniel is one of those who were taken to Babylon in the threefold destruction of Jerusalem that typified the destruction of the same city in 70 AD, and then again in the latter days as represented by the world.

On birinji bap adamzadyň Iýerusalimiň weýran edilmeginden tä synag möhletiniň tamamlanşyna çenli gozgalaňyny beýan edýär; bu bolsa, Uayt uýanyň aýdyşyna görä, dünýäniň ahyrynda synag möhletiniň tamamlanmagynyň bir mysalydyr. Daniýel on birinji bap Iýerusalimiň weýran edilmeginden başlanýar, çünki Daniýel Iýerusalimiň üç gezek weýran edilmeginde Wawilona alnyp gidilenleriň biridir; şol weýrançylyk bolsa b.e. 70-nji ýylda şol şäheriň weýran edilmeginiň, soňra bolsa dünýä arkaly şekillendirilişi ýaly, ahyrky günlerde gaýtalanjak weýrançylygyň nusgasy boldy.

Two literal destructions of Jerusalem that took place on the same day of the year six hundred and sixty-five years apart. Those two destructions were of the city where the Ark was supposed to be located. Shilo possessed the same prophetic characteristics and represents the first destruction of a city where God’s presence was located, or was supposed to be located. When Sister White employs the destruction of Jerusalem as a symbol of the destruction of the latter days, she is commenting on Christ’s sermon on the destruction of Jerusalem.

Bir ýylyň şol bir gününde, biri-birinden alty ýüz altmyş bäş ýyl aralykda bolup geçen Iýerusalimiň iki göni manydaky weýrançylygy. Bu iki weýrançylyk, Äht sandygy ýerleşmeli bolan şäheriň başyna inendi. Şilo şol bir pygamberlik häsiýetlerine eýe bolup, Hudaýyň huzurynyň ýerleşen ýa-da ýerleşmeli bolan şäheriniň ilkinji weýrançylygyny aňladýar. Uýam Waýt Iýerusalimiň weýrançylygyny ahyrky günleriň weýrançylygynyň nyşany hökmünde ulananda, ol Mesihiň Iýerusalimiň weýrançylygy hakdaky wagyzyna düşündiriş berýär.

Shilo, the destruction of Jerusalem under Nebuchadnezzar and Titus are three witnesses of the latter days as represented by the destruction of God’s city. Shilo is the first angel’s message which teaches to fear God, something Eli did not do, and give Him glory, something Eli did not do, for the hour of His judgment is come. The second angel’s message is where we find a doubling as represented by Nebuchadnezzar and Titus. The third destruction of Jerusalem, in the latter days is at the close of probation, which is the close of judgment.

Şilo, Nebukadnessaryň we Titusyñ döwründe Iýerusalimiň ýykylmagy bilen birlikde, Hudaýyň şäheriniň ýok edilmegi arkaly şekillendirilen ahyrky günleriň üç şaýadydyr. Şilo birinji perişdäniň habarydyr; ol Hudaýdan gorkmagy öwredýär — Eli muny etmedi — we Oňa şöhrat bermegi — Eli muny etmedi — çünki Onuň höküm sagady gelip ýetdi. Ikinji perişdäniň habarynda biz Nebukadnessar we Titus arkaly şekillendirilen iki esse gaýtalanmany görýäris. Ahyrky günlerde Iýerusalimiň üçünji ýykylmagy synag möhletiniň ýapylmagynda bolýar; bu hem hökümüň tamamlanmagydyr.

Chapter eleven is the external history of the three angel’s messages. It is sandwiched between chapter ten’s vision of separation and three empowering touches that takes place on the twenty-second day of Daniel’s vision. This means that chapter twelve will also be about the internal story of what befalls God’s people in the latter days. It also means that the light within chapter twelve is twenty-two times more brilliant than the light in chapter ten.

On birinji bap — üç perişdäniň habarlarynyň daşarky taryhydyr. Ol, Danyýeliň görnüşiniň ýigrimi ikinji gününde bolup geçýän aýrylyş görüşi we güýç berýän üç gezekki degişiň beýan edilýän onunjy bapyň arasynda ýerleşdirilendir. Munuň manysy, on ikinji bapyň hem soňky günlerde Hudaýyň halkynyň başyna gelýän zatlaryň içerki hekaýasy barada boljakdygyny aňladýar. Şeýle hem bu, on ikinji bapdaky nuryň onunjy bapdaky nurdan ýigrimi iki esse has parlakdygyny aňladýar.

In the vision of the Ulai, Christ was also asked “How long?” The previous twelve verses leading to the question in verse thirteen, were identifying external prophetic history representing important details about the powers of Bible prophecy. Those twelve verses were simply repeating and enlarging upon the history represented in chapter seven. The prophetic history set forth in those verses is repeated and enlarged upon in chapter eleven beginning in the time of the Medes and Persians. The last half of chapter eight and all of chapter nine is the representation of God’s last day people by the prophet Daniel. The vision of prophetic history found in the vision of the Ulai rivers three chapters, along with the representation of God’s people in the chapters by Daniel’s interaction with Gabriel, is the alpha to the omega of chapters ten through twelve.

Ulai görnüşinde Mesihden hem: «Näçe wagt?» diýip soraldy. On üçünji aýatdaky şol sowala çenli gelýän öňki on iki aýat, Mukaddes Kitabyň pygamberliklerindäki güýçler barada möhüm jikme-jiklikleri aňladýan daşarky pygamberlik taryhyny kesgitleýärdi. Şol on iki aýat diňe ýedinji bapda görkezilen taryhy gaýtalap, ony has giňeldýärdi. Şol aýatlarda beýan edilen pygamberlik taryhy, Medler bilen Parslaryň döwründen başlap, on birinji bapda hem gaýtalanyp, has giňeldilip berilýär. Sekizinji bapyň soňky ýarysy we dokuzynjy bapyň tutuşlygy pygamber Daniel tarapyndan Hudaýyň soňky günlerdäki halkynyň beýanydyr. Ulai derýalarynyň görnüşinde tapylýan pygamberlik taryhynyň üç baby, şeýle hem Danieliň Jebraýyl bilen gatnaşygy arkaly şol baplarda Hudaýyň halkynyň beýany, onunjy bapdan on ikinji bapa çenli bolan baplaryň alfasydyr we omegasydyr.

Because the Hiddekel is the omega and the Ulai the alpha, the power represented by the light that is unsealed in chapter twelve, when the time of the end is reached, is twenty-two times brighter than the vision which is the central pillar and foundation of Adventism. This being the case; the light of Daniel’s last vision is directly identified as light associated with God’s people in the latter days. When the angel asks the man clothed in linen, “How long?” to the end of these wonders, the wonders are those who shine as the stars forever and ever as Abram’s covenant history echoes of a command for Abram to look to the stars. The wonders in Daniel twelve is the transformation of human beings into the ensign of the one hundred and forty-four thousand.

Hiddekel omega, Ulai bolsa alfa bolany üçin, soňky zamana ýetilende on ikinji bapda möhri açylýan nur bilen görkezilen güýç, Adwentizmiň merkezi sütüni we binýady bolan görnüşden ýigrimi iki esse ýagtydyr. Şeýle bolansoň, Danyýeliň soňky görnüşiniň nury gös-göni soňky günlerde Hudaýyň halky bilen baglanyşykly nur hökmünde kesgitlenýär. Perişde zygyr matadan geýnen adama: «Bu täsinlikleriň soňuna çenli näçe wagt?» diýip soranda, ol täsinlikler hemişelik we ebedilik ýyldyzlar ýaly şöhle saçýanlardyr; edil Ybraýymyň ähti-taryhynyň Ybraýyma ýyldyzlara garamagy buýurýan emri ýaňlandyryşy ýaly. Danyýel on ikidäki täsinlikler adamzatynyň ýüz kyrk dört müňüň nyşanyna öwrülmegidir.

In an earlier point we identified that verse eleven of Daniel twelve identifies a prophetic period that consist of two periods, the first of which is thirty years. In order to place the proper emphasis on verse eleven, I went to verse seven; to show Christ’s direct involvement with the wonders He accomplishes among His people in the latter days.

Ozal bir ýerde biz Danyýel on ikiniň on birinji aýatynyň iki döwürden ybarat bolan pygamberlik döwrüni görkezýändigini, şolaryň birinjisiniň bolsa otuz ýyl bolandygyny kesgitledik. On birinji aýata degişli dogry aýratynlygy bermek üçin men ýedinji aýata ýüzlendim; soňky günlerde Öz halkynyň arasynda amal edýän gudratlarynda Mesihiň gönüden-göni gatnaşygyny görkezmek üçin.

In returning to verse eleven I wish to remind you that chapter twelve is directly called the “latter days” by Gabriel. In the days of the one hundred and forty-four thousand, the days in which they are sealed and enter into covenant with God; according to the book of Daniel, there will be a message unsealed that will swell into a loud cry. That message is represented in chapter twelve by three distinct prophetic periods, that have already been defined by the Millerites, and thereafter endorsed by the Spirit of Prophecy. Those three periods do not represent time, for the very same angel who holds up both hands to heaven in chapter twelve, held up one hand to heaven in Revelation ten, and swore there would be time no longer. That pronouncement in 1844 means that the three prophetic periods in Daniel twelve are symbolic periods that are not meant to represent time.

On birinji aýata gaýdyp gelmek bilen, on ikinji babyň Jebraýyl tarapyndan gönüden-göni “soňky günler” diýlip atlandyrylýandygyny size ýatlatmak isleýärin. Ýüz kyrk dört müňüň günlerinde, olaryň möhürlenip, Hudaý bilen äht baglaşýan günlerinde; Daniýel kitabyna görä, bir möhüri açylan habar bolar we ol güýçli gygyryşa öwrülip giňeler. Şol habar on ikinji bapda eýýäm Millerçiler tarapyndan kesgitlenen, soňra bolsa Pygamberlik Ruhy tarapyndan tassyklanan üç aýratyn pygamberlik döwri arkaly görkezilýär. Şol üç döwür wagty aňlatmaýar, çünki on ikinji bapda iki elini hem asmana galdyrýan şol bir perişde, Ylham onunjy bapda bir elini asmana galdyryp, wagtyň indi bolmajakdygyna ant içipdi. 1844-nji ýylda yglan edilen şol beýannama, Daniýel on ikidäki üç pygamberlik döwrüniň wagty aňlatmak üçin niýetlenmedik simwolik döwürlerdigini aňladýar.

Therefore, when the middle symbolic prophetic period in Daniel twelve is a twofold period that begins with thirty years in the very chapter that Michael stands up, then you know that the twofold period beginning with thirty years is the perfect fulfillment of Abram’s alpha prophecy. The omega of the time prophecy which begins covenant history in terms of a chosen people, reaches its perfect fulfillment in the same chapter which is the climax of Daniel’s testimony of what will befall God’s people in the last days.

Şonuň üçin, Danyýel on ikinji babyndaky ortaky nyşanly pygamberlik döwri Mihailiň turýan hut şol babynda otuz ýyl bilen başlanýan ikilenç döwür bolanda, onda otuz ýyl bilen başlanýan şol ikilenç döwrüň Abramyň alfalyk pygamberliginiň kämil berjaý bolandygyny bilýärsiňiz. Saýlanan halk babatda ähtiň taryhyny başlan wagt pygamberliginiň omegası, Hudaýyň halkynyň soňky günlerde başyna näme geljekdigi baradaky Danyýeliň şaýatlygynyň belent nokady bolan şol bir babynda öz kämil berjaý bolşuna ýetýär.

At the time of the end, the book of Daniel is unsealed and the light produced seals God’s people. At the time of the end, the book of Daniel is unsealed and the light produced is represented by three prophetic periods within Daniel’s last chapter. That chapter is the omega of the three chapters that make up the Hiddekel vision, and the Hiddekel vision is the omega to the three chapters that represent the alpha of the river visions of Daniel. The rivers that began in Eden finally ended up with Daniel, and then God’s prophetic Word brought them to the Millerite movement of the first and second angel, the alpha movement of the three angels’ two movements. The 1290 years of verse eleven are the omega to Abram and Pauls’ 430-year prophecy.

Ahyrzamanyň wagtynda Daniel kitaby açylýar, emele gelen ýagtylyk bolsa Hudaýyň halkyny möhürleýär. Ahyrzamanyň wagtynda Daniel kitaby açylýar, emele gelen ýagtylyk bolsa Danieliň soňky babyndaky üç pygamberlik döwründe beýan edilýär. Şol bap Hiddekel görnüşini emele getirýän üç babyň omegasydyr, Hiddekel görnüşi bolsa Danieliň derýa görnüşleriniň alfasyny aňladýan üç babyň omegasydyr. Edende başlan derýalar ahyrsoňy Daniele gelip ýetdi, soňra Hudaýyň pygamberlik Sözi olary birinji we ikinji perişdäniň Millerit hereketine, üç perişdäniň iki hereketiniň alfa hereketine getirdi. On birinji aýatyň 1290 ýyly Ybraýymyň we Pawlusyň 430 ýyllyk pygamberliginiň omegasydyr.

Before we continue on in Daniel twelve and its connection to Abram’s prophecy it is good to remember who Paul was. Paul was not only the apostle to the Gentiles, but just as importantly he presented his message through God’s prophetic Word. More importantly than that, is that Paul was a dispensational prophet. A dispensational prophet is a prophet raised up to guide God’s people from one dispensation to another like unto Moses, from altar worship to sanctuary worship; John the Baptist; from the earthly sanctuary to the Heavenly Sanctuary. Paul recorded more information and rules of the application of the literal to the spiritual than all the other Bible authors combined, by far! He was raised up to explain the transition of literal to spiritual in the context of God’s covenant people.

Daniel on ikinji bapdaky we onuň Abramyň pygamberligi bilen baglanyşygy boýunça öňe gitmezimizden ozal, Pawlusyň kim bolandygyny ýatlamak ýerliklidir. Pawlus diňe bir başga milletlere iberilen resul bolman, eýsem şonuň bilen deň derejede möhüm bolan zat — ol öz habaryny Hudaýyň pygamberlik Sözi arkaly beýan etdi. Ondan-da möhümi, Pawlus paýlawçylyk pygamberidi. Paýlawçylyk pygamberi — Musanyňky ýaly, Hudaýyň halkyny bir paýlawdan beýlekisine geçirmek üçin galdyrylan pygamberdir: gurbanlyk sypasyna ybadatdan mukaddes ýere ybadata; Ýahýa Çokundyryjy; ýer ýüzündäki mukaddes ýerden Asman Mukaddes Ýerine. Pawlus ähli beýleki Mukaddes Kitap ýazyjylarynyň hemmesiniň jemi bilen deňeşdirilende-de has köp derejede, göni manynyň ruhy manyda ulanylyşy baradaky maglumatlary we kadalary ýazga geçirdi! Ol Hudaýyň äht halkynyň çäginde göni manydan ruhy manylyga geçişi düşündirmek üçin galdyryldy.

Paul is the connecting link between the covenant promises of Abraham’s chosen people, when that chosen people transitioned from literal to spiritual. If you are not settled into the role of who Paul was in covenant history, then you might not see how divinely fitting it is, that the first-time prophecy of God’s covenant people is a twofold time prophecy that begins with a 30-year period. One prophecy put in place by the father of the chosen people, and when they transition to a spiritual chosen people, a dispensational prophet was raised up to identify and explain that transition, and also to ratify Abram’s time-prophecy with a second witness from the New Testament aligned with the first witness from the Old Testament. Abram at the start, then Paul at the end typify the significance of the 1290 of the latter days.

Pawlus, Ybraýymyň saýlanan halkyna degişli ähtiň wadalary bilen, şol saýlanan halk gönümel manydaky ýagdaýdan ruhy manydaky ýagdaýa geçende, olaryň arasyndaky baglanyşdyryjy halkadyr. Eger siz Pawlusyň äht taryhyndaky ornuny berk düşünip ýerleşmedik bolsaňyz, onda Hudaýyň äht halky baradaky ilkinji wagt pygamberliginiň otuz ýyllyk döwür bilen başlanýan iki gatly wagt pygamberligidigi nähili derejede ylahy taýdan ýerliklidigini görmersiňiz. Bir pygamberlik saýlanan halkyň atasy tarapyndan goýlupdyr; olar ruhy saýlanan halka geçende bolsa, şol geçişi kesgitlemek we düşündirmek üçin dispensasion bir pygamber galdyryldy, hem-de ol Ybraýymyň wagt pygamberligini Köne Ähtdäki ilkinji şaýat bilen gabat gelýän Täze Ähtdäki ikinji şaýat arkaly tassyklady. Başlangyçda Ybraýym, soňunda bolsa Pawlus — bularyň ikisi-de ahyrky günleriň 1290 sanynyň ähmiýetini nusgalaýar.

We will continue in the next article.

Biz indiki makalada dowam ederis.

“Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement. The remnant church will then be brought into great trial and distress. Those who keep the commandments of God and the faith of Jesus will feel the ire of the dragon and his hosts. Satan numbers the world as his subjects; he has gained control even of many professing Christians. But here is a little company who are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. As he influenced the heathen nations to destroy Israel, so in the near future he will stir up the wicked powers of earth to destroy the people of God. Men will be required to render obedience to human edicts in violation of the divine law.

Zekerýanyň Yşuwa we Perişde baradaky görýän görnüşi, uly ýaraşyk gününiň jemleýji wakalarynda Hudaý halkynyň başdan geçirjek tejribesine aýratyn bir güýç bilen degişli bolýar. Şonda galan ybadathana uly synagyň we muşakgatly hasratyň içine getiriler. Hudaýyň buýruklaryny hem-de Isanyň imanyny saklaýanlar aždarhanyň we onuň goşunlarynyň gaharyny duýarlar. Şeýtan dünýäni öz raýatlary hasap edýär; ol hatda Mesihçi diýlip ykrar edilýänleriň köpüsine-de gözegçilik etmegi başardy. Emma ine, onuň agalygyna garşy durýan az sanly bir jemagat bar. Eger olary ýer ýüzünden ýok edip bilse, onuň ýeňşi doly bolardy. Ol bütparaz milletlere Ysraýyly ýok etmäge täsir edişi ýaly, şeýle hem ýakyn geljekde ýer ýüzüniň erbet güýçlerini Hudaý halkyny ýok etmek üçin herekete getirer. Adamlardan ilatyň kanunyna garşy gelýän ynsan buýruklaryna boýun egmek talap ediler.

“Those who are true to God will be menaced, denounced, proscribed. They will be ‘betrayed both by parents, and brethren, and kinsfolks, and friends,’ even unto death. Luke 21:16. Their only hope is in the mercy of God; their only defense will be prayer. As Joshua pleaded before the Angel, so the remnant church, with brokenness of heart and unfaltering faith, will plead for pardon and deliverance through Jesus, their Advocate. They are fully conscious of the sinfulness of their lives, they see their weakness and unworthiness; and they are ready to despair.

Hudaýa wepaly bolanlara howp salnar, olar ýazgarylar, gadagan ediler. Olar, “hatda ata-eneleri, dogan-garyndaşlary we dostlary tarapyndan hem dönüklik edilip,” ölüm derejesine çenli yzarlanalar. Luka 21:16. Olaryň ýeke-täk umydy Hudaýyň merhemetindedir; olaryň ýeke-täk goragy doga bolar. Ýuşa Perişdäniň öňünde ýalbarşy ýaly, galyndy ýygnak hem ýürek ezginligi we sarsmaz iman bilen, özleriniň Araçysy bolan Isa arkaly bagyşlanmak we halas edilmek üçin ýalbarar. Olar öz durmuşlarynyň günäliligine doly düşünýärler, özleriniň ejizligini we laýyk däldigini görýärler; hem-de umytsyzlyga düşmäge taýyndyrlar.

“The tempter stands by to accuse them, as he stood by to resist Joshua. He points to their filthy garments, their defective characters. He presents their weakness and folly, their sins of ingratitude, their unlikeness to Christ, which has dishonored their Redeemer. He endeavors to affright them with the thought that their case is hopeless, that the stain of their defilement will never be washed away. He hopes so to destroy their faith that they will yield to his temptations, and turn from their allegiance to God.

Aldawçy olary aýyplamak üçin taýýar dur, edil Ýeşuwany garşy almak üçin durşy ýaly. Ol olaryň hapa eşiklerini, kemçilikli häsiýetlerini görkezýär. Ol olaryň ejizligini we nadanlygyny, minnetdarlyksyzlyk günälerini, Halasgärine biabraýlyk getiren Mesihden meňzeş däldigini öňe sürýär. Ol olaryň ýagdaýynyň umytsyzdygy, olaryň nejasatynyň tegmiliniň hiç wagt ýuwlup aýrylmajakdygy baradaky pikir bilen olary gorkuzmaga çalyşýar. Şeýle etmek bilen, olaryň imanyny ýok etmegi, olaryň onuň synaglaryna boýun egip, Hudaýa bolan wepalylygyndan ýüz öwürmegini umyt edýär.

“Satan has an accurate knowledge of the sins that he has tempted God’s people to commit, and he urges his accusations against them, declaring, that by their sins they have forfeited divine protection, and claiming that he has the right to destroy them. He pronounces them just as deserving as himself of exclusion from the favor of God. ‘Are these,’ he says, ‘the people who are to take my place in heaven, and the place of the angels who united with me? They profess to obey the law of God; but have they kept its precepts? Have they not been lovers of self more than lovers of God? Have they not placed their own interests above His service? Have they not loved the things of the world? Look at the sins that have marked their lives. Behold their selfishness, their malice, their hatred of one another. Will God banish me and my angels from His presence, and yet reward those who have been guilty of the same sins? Thou canst not do this, O Lord, in justice. Justice demands that sentence be pronounced against them.’

Şeýtan Hudaýyň halkyny etmäge höweslendiren günälerini anyk bilýär; olara garşy öz aýyplamalaryny öňe sürüp, olaryň günäleri sebäpli ilahi goragdan mahrum bolandyklaryny aýdýar hem-de olary ýok etmäge öz hakynyň bardygyny öňe sürýär. Ol olaryň Hudaýyň merhemetinden mahrum edilmäge özüniňki ýaly doly derejede mynasypdyklaryny yglan edýär. «Bular, — diýip ol aýdýar, — meniň jennetdäki ýerimi we meniň bilen birleşen perişdeleriň ýerini eýelejek halkmy? Olar Hudaýyň kanunyna boýun egýändiklerini aýdýarlar; emma onuň tabşyryklaryny sakladylar-my? Olar Hudaýy söýenlerinden has köp özlerini söýmediler-mi? Öz bähbitlerini Onuň hyzmatyndan ýokarda goýmandylar-my? Dünýäniň zatlaryny söýmediler-mi? Olaryň durmuşyny alamatlandyran günälere serediň. Ine, olaryň özüňi söýüjiligine, olaryň ýaman niýetliligine, olaryň biri-birine bolan ýigrenjine serediň. Hudaý meni we meniň perişdelerimi Öz huzuryndan kowup çykararmykä, emma şol bir günälerde günäkär bolanlary sylaglarmykä? Eý Reb, Sen muny adalat boýunça edip bilmersiň. Adalat olara garşy höküm çykarylmagyny talap edýär».

“But while the followers of Christ have sinned, they have not given themselves up to be controlled by the satanic agencies. They have repented of their sins and have sought the Lord in humility and contrition, and the divine Advocate pleads in their behalf. He who has been most abused by their ingratitude, who knows their sin and also their penitence, declares: ‘The Lord rebuke thee, O Satan. I gave My life for these souls. They are graven upon the palms of My hands. They may have imperfections of character; they may have failed in their endeavors; but they have repented, and I have forgiven and accepted them.’

“Ýöne Mesihiň yzyna eýerijiler günä eden bolsalar-da, olar özlerini şeýtanyň güýçleriniň dolandyrmagyna tabşyrmandyrlar. Olar günälerine toba etdiler we pes göwünlilik hem-de ýürekten ökünç bilen Rebbi gözlediler, hem-de ilähi Şepagatçy olaryň hatyrasyna ara düşýär. Olaryň nankörlügi bilen iň köp kemsidilen, olaryň günäsini hem, tobasyny hem bilýän Şol şeýle diýýär: ‘Reb seni ýazgarsyn, eý Şeýtan. Men bu janlar üçin Öz janymy berdim. Olar Meniň ellerimiň aýalaryna nagyşlanypdyr. Olarda häsiýet kemçilikleri bolup biler; tagallalarynda şowsuzlyga uçran bolup bilerler; emma olar toba etdiler, Men bolsa olary bagyşladym we kabul etdim.’”

“The assaults of Satan are strong, his delusions are subtle; but the Lord’s eye is upon His people. Their affliction is great, the flames of the furnace seem about to consume them; but Jesus will bring them forth as gold tried in the fire. Their earthliness will be removed, that through them the image of Christ may be perfectly revealed.

Şeýtanyň hüjümleri güýçlidir, onuň azdyrmalary inçe hem mekirindir; emma Rebbiň gözi Öz halkynyň üstündedir. Olaryň jebri-jepasy uludyr, peçiň alawlary olary ýuwutjak ýaly bolup görünýär; ýöne Isa olary otda synalyp saplanan altyn kimin çykaryp getirer. Olaryň dünýewiligi aýrylar, şeýdip olar arkaly Mesihiň keşbi kämil derejede aýan ediler.

“At times the Lord may seem to have forgotten the perils of His church and the injury done her by her enemies. But God has not forgotten. Nothing in this world is so dear to the heart of God as His church. It is not His will that worldly policy shall corrupt her record. He does not leave His people to be overcome by Satan’s temptations. He will punish those who misrepresent Him, but He will be gracious to all who sincerely repent. To those who call upon Him for strength for the development of Christian character, He will give all needed help.

Käwagtlarda Reb Öz ýygnagynyň howplaryny hem-de onuň duşmanlary tarapyndan oňa ýetirilen zyýany unudan ýaly bolup görünip biler. Emma Hudaý unutmandyr. Bu dünýäde Hudaýyň ýüregine Öz ýygnagy dek gymmatly hiç zat ýokdur. Dünýä syýasatynyň onuň ýazgysyny bozmaga ýol berilmegi Onuň islegi däldir. Ol Öz halkyny Şeýtanyň synaglaryna ýeňdirilip goýmaýar. Ony nädogry görkezýänleri jezalandyrar, emma ýürekden toba edýänleriň hemmesine merhemet eder. Mesihçi häsiýetiniň kämilleşmegi üçin güýç sorap Oňa ýüz tutýanlara, Ol zerur bolan ähli kömegi berer.

“In the time of the end the people of God will sigh and cry for the abominations done in the land. With tears they will warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they will humble themselves before the Lord in penitence. The wicked will mock their sorrow and ridicule their solemn appeals. But the anguish and humiliation of God’s people is unmistakable evidence that they are regaining the strength and nobility of character lost in consequence of sin. It is because they are drawing nearer to Christ, because their eyes are fixed on His perfect purity, that they discern so clearly the exceeding sinfulness of sin. Meekness and lowliness are the conditions of success and victory. A crown of glory awaits those who bow at the foot of the cross.

“Ahyrzamanyň döwründe Hudaýyň halky ýurtda edilýän nejislikler üçin ah çekip, aglar. Olar gözýaş bilen, ylahy kanuny depeläp geçmek arkaly özlerini howpa salýandyklary barada erbetleri duýarlarlar we beýan edip bolmajak gaýgy bilen Rebbiň öňünde toba edip, özlerini peselderler. Erbetler olaryň gaýgysyny üstünden gülerler we olaryň çynlakaý ýüzlenmelerini masgaralarlar. Emma Hudaýyň halkynyň ezýeti we pes göwnlüligi olaryň günäniň netijesinde ýitiren güýçlerini we häsiýetleriniň asyllylygyny gaýtadan gazanýandyklarynyň şübhesiz subutnamasydyr. Hut olaryň Mesihe has-da ýakynlaşýandyklary, gözleriniň Onuň kämil päkligine dikilendigi üçindir ki, günäniň juda günädigini şeýle aýdyň görýärler. Ýumşaklyk we pes göwünlülik üstünlik bilen ýeňşiň şertleridir. Haça aýagynda baş egýänlere şöhrat täji garaşýar.”

“God’s faithful, praying ones are, as it were, shut in with Him. They themselves know not how securely they are shielded. Urged on by Satan, the rulers of this world are seeking to destroy them; but could the eyes of God’s children be opened as were the eyes of Elisha’s servant at Dothan, they would see angels of God encamped about them, holding in check the hosts of darkness.

Hudaýa wepaly, doga edýänler, edil onuň bilen bilelikde gorag astynda saklanýan ýalydyrlar. Olar özleriniň nähili berk gorag astyndadygyny özleri bilmeýärler. Şeýtan tarapyndan öjükdirilen bu dünýäniň ýolbaşçylary olary ýok etmäge çalyşýarlar; emma Hudaýyň çagalarynyň gözleri Dötandaky Elişanyň hyzmatkäriniň gözleriniň açylyşy ýaly açylan bolsady, olar Hudaýyň perişdeleriniň öz töwereklerinde ornaşyp, garaňkylygyň goşunlaryny saklap durandygyny görerdiler.

“As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments,’ and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ Zechariah 3:4. The spotless robe of Christ’s righteousness is placed upon the tried, tempted, faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. A ‘fair miter’ is set upon their heads.

Hudaýyň halky Onuň huzurynda öz janlaryny kiçeldip, ýüregiň päkligi üçin ýalbaran mahaly, şeýle buýruk berilýär: «Hapa eşikleri aýryň»; hem-de göwünlendiriji sözler aýdylýar: «Ine, Men seniň bikanunlygyňy senden aýyrdym, saňa bolsa täze eşik geýdirerin». Zakarýa 3:4. Mesihiň dogrulygynyň tegmilsiz dony synagdan geçen, synamalara duçar bolan, wepaly Hudaý çagalarynyň üstüne geýdirilýär. Ýigrenilen galanlar şöhratly egin-eşik bilen geýinýärler, indi hiç haçan dünýäniň azgynçylyklary bilen harlanmazlar. Olaryň atlary ähli döwürleriň wepalylarynyň arasynda ýazylmak bilen, Guzynyň ýaşaýyş kitabynda saklanyp galýar. Olar aldawçynyň hilelerine garşy durdular; aždarhanyň gürrüldisi olary wepadarlykdan döndürmedi. Indi olar ebedilik synaýjynyň mekir tilsimlerinden howpsuzdyrlar. Olaryň günäleri günäniň başyny başlananyň özüne geçirilýär. Olaryň başlaryna «owadan telpek» goýulýar.

“While Satan has been urging his accusations, holy angels, unseen, have been passing to and fro, placing upon the faithful ones the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits 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 14:4, 5.

Şeýtan öz aýyplamalaryny öňe sürüp duran mahaly, görünmeýän mukaddes perişdeler baryp-gelip, wepaly bolanlaryň üstüne ýaşaýan Hudaýyň möhürini basýardylar. Bular — Sion dagynda Guzynyň ýanynda duranlar, maňlaýlarynda Atasynyň ady ýazylanlardyr. Olar tagtyň öňünde täze aýdymy aýdýarlar; bu aýdymy ýer ýüzünden satyn alnyp halas edilen ýüz kyrk dört müňden başga hiç kim öwrenip bilmez. “Bular Guzynyň nirä gitse, şoňa eýerýänlerdir. Bular Hudaýa we Guza ilkinji miweler hökmünde adamlaryň arasyndan satyn alnyp halas edilenlerdir. Olaryň agzynda hile tapylmady, çünki olar Hudaýyň tagtynyň öňünde aýypsyzdyrlar.” Ylham 14:4, 5.

“Now is reached the complete fulfillment of the words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My Servant the Branch.’ Zechariah 3:8. Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.’ Isaiah 4:2, 3.” Prophets and Kings 587–592.

“Indi Perişdäniň sözleriniň doly ýerine ýetmesi amala aşýar: ‘Indi diňle, eý baş ruhany Ýeşuwa, sen hem-de öňüňde oturan ýoldaşlaryň; çünki olar haýran galynýan adamlardyr; çünki ine, Men Öz Gulumy — Şahany — getirerin.’ Zekarýa 3:8. Mesih Öz halkynyň Halasgäri we Gutaryjysy hökmünde aýan edilýär. Indi hakykatdan-da galyndylar ‘haýran galynýan adamlar’ bolup durýarlar, çünki olaryň ýolagçylygynyň gözýaşlary we peseldilmesi Hudaýyň we Guzynyň huzurynda şatlyga we hormata orun berýär. ‘Şol günde Rebbiň Şahasy gözel hem-de şöhratly bolar, ýeriň miwesi bolsa Ysraýyldan gutulanlar üçin ajaýyp we görmegeý bolar. Şeýle bolar: Sionda galan hem-de Iýerusalimde diri galan adam, ýagny Iýerusalimde dirileriň arasynda ýazylan her kim mukaddes diýlip atlandyrylar.’ Işaýa 4:2, 3.” Pygamberler we Patyşalar 587–592.