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# The Book of Daniel - Number Forty-Nine

Danyýel kitaby — Kyrk dokuzynjy san

Unveiling Truths: The Midnight Cry, Islam’s Role, and the Final Testing Process in the Last Days

Hakykatlaryň Açylyşy: Gijeki Nida, Yslamyň Orny we Ahyrzamandaky Soňky Synag Prosesi

Author

Jeff Pippenger

Published

January 13, 2024

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The increase of knowledge that was produced when the vision of the Ulai River was unsealed in 1798, produced a testing process that reached its climax in the movement of the Midnight Cry in 1844. The Midnight Cry of the last days, that is now being unsealed, has been represented by that history, and includes the very same testing truths of that history, for the Midnight Cry message that is now being unsealed is a restoration of Miller’s jewels.

1798-nji ýylda Ulaý derýasynyň görnüşi açylanda emele gelen bilimiň artmagy, 1844-nji ýylda Gijeki Gykylyk hereketinde öz ýokary nokadyna ýetýän synag işini döretdi. Häzir açylýan ahyrzamanyň Gijeki Gykylygy şol taryh bilen görkezilipdir we şol taryhyň hut şol bir synag hakykatlaryny öz içine alýar; çünki häzirki wagtda açylýan Gijeki Gykylyk habary Milleriň gymmatbahaly daşlarynyň dikeldilişidir.

> “The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed. The messages of the first, second, and third angels will in the future be proclaimed with a loud voice. They will be given with earnest determination and in the power of the Spirit.” Manuscript Releases, volume 15, 371.

> “1841, ‘42, ‘43 we ‘44-nji ýyllarda kabul eden hakykatlarymyz indi öwrenilmeli we yglan edilmelidir. Birinji, ikinji we üçünji perişdäniň habarlary geljekde güýçli ses bilen yglan ediler. Olar çynlakaý ygrarlylyk bilen we Ruhuň gudratynda berler.” Manuscript Releases, volume 15, 371.

The primary theme of the prophetic message of the Midnight Cry of our time is the role of Islam of the third woe. The three woes of Islam are all represented upon the two tables of Habakkuk. The message of the Midnight Cry of the last days, began to be unsealed at the disappointment of July 18, 2020, when the tarrying time of the last days arrived. Just as the Midnight Cry message of Millerite history, the message of the last days is progressively developed until it reaches the point represented by the Exeter camp meeting. At that point the virgins either have the oil, or they don’t.

Zamanymyzyň Ýarygije Gykylygynyň pygamberlik habarynyň esasy mowzugy üçünji waýyň Yslamyň ornydyr. Yslamyň üç waýynyň ählisi Habakugyň iki tagtasynda-da görkezilendir. Ahyrzamanlaryň Ýarygije Gykylygynyň habary, 2020-nji ýylyň 18-nji iýulyndaky lapykeçlikde, ahyrzamanlaryň gijikme wagty gelende, açylyp başlandy. Nädili ki, Millerit taryhyndaky Ýarygije Gykylygy habary kem-kemden ösdürilip, Exeter düşelge ýygnagynda şekillendirilen nokada ýetýän bolsa, ahyrzamanlaryň habary hem şonuň ýaly ösüşli görnüşde ösdürilýär. Şol pursatda päk gyzlaryň ýa ýagy bardyr, ýa-da ýokdur.

Isaiah’s pronouncement of woe upon the scornful men that rule the people of Jerusalem, identifies that the vision has become to the drunkards of Ephraim as a book that is sealed. In the passage of Isaiah, the work of changing a satanic symbol unto a godly symbol, as has been accomplished in the history of Adventism, is to be esteemed as potter’s clay. That work was establishing the definition of “the daily,” as a symbol of Christ, when it is a symbol of Satan. When Daniel employed the word “tamid” as a symbol of paganism, he chose the word for a symbolic purpose, for the word means “continual”.

Işaýanyň Iýerusalim halkyna hökümdarlyk edýän ýaňsa alýan adamlar baradaky waý yglany, görnüşiň Efraýymyň serhoşlary üçin möhürlenen kitap kimin bolandygyny görkezýär. Işaýanyň bu parçasında, Adventizmiň taryhynda amala aşyrylyşy ýaly, şeýtana degişli bir nyşany Hudaýa degişli nyşana öwürmek işi küýzegäriň palçygy hökmünde hasap edilmelidir. Ol iş, “gündelik” diýen düşünjäni Mesihiň nyşany hökmünde kesgitlemekden ybaratdy, emma ol Şeýtanyň nyşanydyr. Daniýel “tamid” sözüni butparazlygyň nyşany hökmünde ulananda, ol bu sözi nyşanly maksat bilen saýlap aldy, çünki bu söz “hemişelik” diýen manyny berýär.

There are three powers that lead the world to Armageddon, and the first of those three powers is the dragon (paganism). The dragon began his warfare against God in heaven. The dragon carries on that warfare until the end of the thousand-year millennium, when he is finally destroyed.

Dünýäni Armageddona alyp barýan üç güýç bar, şol üç güýjüň birinjisi bolsa aždarhadyr (butparazlyk). Aždarha Hudaýa garşy urşuny gökde başlady. Aždarha şol urşy müňýyllyk döwrüniň ahyryna çenli dowam etdirýär, şol wagt bolsa ol ahyrsoňy ýok edilýär.

> And when the thousand years are expired, Satan shall be loosed out of his prison, And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever. Revelation 20:7–10.

> Müň ýyl tamam bolandan soň, Şeýtan türmesinden boşadylar; we ýer ýüzüniň dört künjegindäki milletleri, ýagny Gog bilen Magogy aldap, olary söweşe ýygnamak üçin çykyp gider; olaryň sany deňziň gumy ýalydyr. Olar ýer ýüzüniň giňişligine çykyp, mukaddesleriň goşalgasyny we söýgüli şäheri gabap aldylar; şonda gökden, Hudaýdan ot inip, olary ýuwutdy. Olary aldan Iblis bolsa, wagşy haýwanyň we ýalan pygamberiň hem bolan ýerindäki ot we kükürt kölüne taşlandy; olar ebedilik, gije-gündiz azap çekjekdirler. Ylham 20:7–10.

The beast (the papacy) that is the second of the three powers that leads the world to Armageddon, and the false prophet (the United States) the third of those three powers, both arrived in history after the history of the cross, and both are destroyed at the Second Coming of Christ.

Ärmägeddona dünýäni alyp barýan üç güýjüň ikinjisi bolan haýwan (papalyk), hem-de şol üç güýjüň üçünjisi bolan ýalan pygamber (Amerikanyň Birleşen Ştatlary), ikisi-de taryha haçyň taryhyndan soň gelip girdi, hem-de ikisi-de Mesihiň Ikinji Gelişinde ýok edilýär.

> And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. Revelation 19:20.

> Şol jan tutuldy, onuň bilen bilelikde hem onuň öňünde gudratlar görkezip, şol gudratlar arkaly janyň nyşanyny kabul edenleri we onuň keşbine sežde edenleri aldadan ýalan pygamber tutuldy. Bularyň ikisi hem diri halda kükürt bilen ýanýan ot kölüne taşlandy. Ylham 19:20.

When Daniel chose the Hebrew word “continual” as a symbol of paganism (Satan), he chose a word that identified that it is Satan that has continually fought against God. The other two powers are only active in their warfare against God for specified periods of time. Daniel’s choice of the word “tamid” (continual) was purposeful, and accurate.

Daniel bütparazlygyň (Şeýtanyň) nyşany hökmünde ýewreýçe “tamid” (“hemişelik”, “üznüksiz”) sözüni saýlanda, hut Şeýtanyň Hudaýa garşy hemişe göreşip gelendigini görkezýän sözi saýlady. Beýleki iki güýç bolsa diňe bellenilen wagt döwürlerinde Hudaýa garşy söweşinde işjeň bolýar. Danieliň “tamid” (“hemişelik”, “üznüksiz”) sözüni saýlamagy maksatly hem-de takykdy.

As Isaiah’s narrative of woe upon those who the Lord poured out the spirit of deep sleep, and closed their eyes, continues on from chapter twenty-eight into chapter thirty, he records:

Rebbiň olara agyr ukynyň ruhuny guýup, gözlerini ýumanlary hakdaky Işaýanyň betbagtlyk baradaky beýanaty ýigrimi sekizinji bapdan otuzynjy baba çenli dowam edýärkä, ol şeýle ýazýar:

> Now go, write it before them in a table, and note it in a book, that it may be for the time to come forever and ever: That this is a rebellious people, lying children, children that will not hear the law of the Lord: Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us. Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon: Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit. For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not. Isaiah 30:8–15.

> Indi git, muny olaryň öňünde bir tagta ýaz, ony kitapda belläp goý; goý, ol geljek zamanlar üçin, ebedilik we bakylyk üçin bolsun: Çünki bu gozgalaňçy halkdyr, ýalançy çagalar, Rebbiň kanunyna gulak asjak däl çagalar; olar görýänlere: «Görmäň» diýýärler; pygamberlere bolsa: «Bize dogry zatlary pygamberlik etmäň, bize ýakymly sözleri sözläň, aldawçylyklary pygamberlik ediň; ýoldan çykyň, ýodadan sowluň, Ysraýylyň Mukaddesini biziň öňümizden aýyryň» diýýärler. Şonuň üçin Ysraýylyň Mukaddesi şeýle diýýär: «Siz bu sözi ýigreneniňiz, zorluga we azaşaklyga bil baglap, şoňa daýanýanyňyz sebäpli, bu günä size ýykylyp barýan, beýik diwarda çişip çykan jaýryk ýaly bolar; onuň ýykylşy birden, göz açyp-ýumasy salymda geler. Ol ony küýzegäriň gap-gaçynyň döwlüşi ýaly parça-parça eder; Ol gaýgyrmaz; hatda onuň döwükleriniň arasynda ojakdan ot almaga ýa-da çukurdan suw çekmäge ýarajak bir döwük hem tapylmaz». Çünki Hökmürowan Reb, Ysraýylyň Mukaddesi, şeýle diýýär: «Yza dolanmakda we rahatlykda gutularsyňyz; asudalykda we ynamda güýjüňiz bolar». Emma siz islemediňiz. Işaýa 30:8–15.

The “table” that is written, is the tables of Habakkuk chapter two, that were designed so that those that read them could “run” and spread the message. The “book” which made “note” of the “table” is Habakkuk. The “table” from the “book” of Habakkuk, represents a testing process which manifests “a rebellious people, lying children, children that will not hear the law of the Lord.” The “rebellious people” that refuse to “hear,” are those in Jeremiah that refuse to hear the sound of the watchman’s trumpet.

Ýazylan “tagta”, Habakkugyň ikinji babyndaky, ony okaýanlaryň “ylgap” habary ýaýratmagy üçin niýetlenen tagtalarydyr. “Tagta” barada “bellik eden” “kitap” Habakkukdyr. Habakkugyň “kitabyndaky” “tagta”, “rebelsiz halky, ýalançy çagalary, Rebbiň kanunyny eşitmek islemeýän çagalary” aýan edýän bir synag işini aňladýar. “Eşitmekden” ýüz öwürýän şol “rebelsiz halk”, Ýeremiýadaky gözegçiniň surnaýynyň sesini eşitmekden ýüz öwürýänlerdir.

> Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:17.

> Mundan başga-da, Men siziň üstüňize garawullar goýdum we diýdim: «Surnaý sesine gulak asyň». Emma olar: «Biz gulak asmarys» diýdiler. Ýermeýa 6:17.

The rebellious are those in Isaiah’s history and also in the history of Christ who would not hear.

Pitneçilär Işaýanyň döwründäkilerde hem, Mesihiň taryhynda-da diňlemek islemänlerdir.

> And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

> Soňra Ol şeýle diýdi: «Bar-da, bu halka aýt: Eşidiň, emma düşünmäň; görüň, emma aňşyrmaň. Bu halkyň ýüregini semredip goý, gulaklaryny agyrlaşdyr, gözlerini ýumdur; bolmasa olar gözleri bilen görerler, gulaklary bilen eşiderler, ýürekleri bilen düşünerler, ýüz dönderip gaýdarlar hem-de şypa taparlar». Işaýa 6:9, 10.

Isaiah’s deaf rebels can “hear,” but they don’t “hear,” and their refusal to “hear” identifies that they “understand not.” It is Daniel’s wicked, who are also Matthew’s foolish virgins, who do not understand the increase of knowledge represented on the “table” that is noted in the “book” of Habakkuk. If Isaiah’s deaf rebels would hear, they could be converted and healed, but their heart is fat, so they cannot understand the message of the Midnight Cry. Jesus provided a second witness of the deaf rebels.

Işaýanyň ker gozgalaňçylary “eşidip” bilýärler, emma “eşitmeýärler”, we olaryň “eşitmekden” ýüz öwürmegi olaryň “düşünmeýändigini” görkezýär. Danyýeliň betleri, şol bir wagtyň özünde Mattanyň akylsyz gyzlary bolup, Habakugyň “kitabynda” bellige alnan “stol”da görkezilen bilimiň artmagyna düşünmeýärler. Eger Işaýanyň ker gozgalaňçylary eşitselerdi, olar toba edip şypa tapardylar, emma olaryň ýüregi ýag basandyr, şonuň üçin olar Gijäniň Ýarysyndaky Çagyryşyň habaryna düşünip bilmeýärler. Isa ker gozgalaňçylar barada ikinji şaýatlygy berdi.

> And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:10–17.

> Şägirtler onuň ýanyna gelip: «Näme üçin Sen olar bilen tymsallarda gürleýärsiň?» diýip soradylar. Ol olara şeýle jogap berdi: «Sebäbi gökleriň Patyşalygynyň syrlaryny bilmek size berlendir, emma olara berlen däldir. Çünki kimde bar bolsa, oňa ýene-de berler we onuň bolçylygy artar; emma kimde ýok bolsa, onda bar bolan zat hem ondan alnyp gidiler. Şonuň üçin Men olar bilen tymsallarda gürleýärin; sebäbi olar görüp durup hem görmeýärler, eşidip durup hem eşitmeýärler, ne-de düşünýärler. Şeýlelikde, Işaýanyň şeýle diýýän pygamberligi olaryň üstünde amala aşýar: “Eşidip eşidersiňiz, emma düşünmersiňiz; görüp görersiňiz, emma aňşyrmarsyňyz. Çünki bu halkyň ýüregi gatapdyr, gulaklary agyr eşidýändir, gözlerini ýumupdyrlar; bolmasa gözleri bilen görerlerdi, gulaklary bilen eşiderlerdi, ýürekleri bilen düşünerlerdi, hem-de ýüz öwrerlerdi, Men hem olary şypalandyrardym.” Emma siziň gözleriňiz bagtlydyr, sebäbi olar görýär; siziň gulaklaryňyz hem bagtlydyr, sebäbi olar eşidýär. Çünki hakykatdan hem size diýýärin: köp pygamberler we dogruçyl adamlar siziň görýän zatlaryňyzy görmegi arzuw etdiler, emma görmediler; siziň eşidýän zatlaryňyzy eşitmegi arzuw etdiler, emma eşitmediler». Matta 13:10–17.

The wise understand the mystery of the parables, which is truth that is represented line upon line. The wise are blessed for they see and hear, and the wise and the blessed are both represented in Daniel chapter twelve. The “wise” are those who understand (with their hearts) the increase of knowledge, represented by the “table” that has been noted in the “book” of Habakkuk, and the “blessed” are those that wait.

Parasatlylar tymsallaryň syryna düşünýärler; ol syzgy-syzgy hatar boýunça beýan edilen hakykatdyr. Parasatlylar bagtlydyrlar, çünki olar görýärler we eşidýärler; hem parasatlylar, hem-de bagtlylar Daniýeliň on ikinji babynda görkezilýär. “Parasatlylar” — Habakugyň “kitabynda” bellenen “stol” arkaly şekillendirilen, bilimiň artmagyna (ýürekleri bilen) düşünýänlerdir; “bagtlylar” bolsa garaşýanlardyr.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. 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. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:9–13.

> Ol şeýle diýdi: «Öz ýoluň bilen git, eý Daniel, çünki bu sözler ahyrzamanyň wagtyna çenli ýapyk we möhürli saklanandyr. Köpler päklener, ak ediler we synalyp geçiriler; emma erbetler erbetlik ederler; erbetleriň hiç biri düşünmez; emma akyldarlar düşünerler. Gündelik gurbanlygyň aýryljak wagtyndan we harabalygy getirýän ýigrenji zadyň dikiljek pursatyndan başlap, bir müň iki ýüz togsan gün bolar. Garaşýan we bir müň üç ýüz otuz bäş güne ýetýän adam bagtlydyr». Daniel 12:9–13.

The Millerites correctly understood that the thirteen hundred and thirty-five days began when paganism (“the daily”), was “taken away” in the year 508. The blessing was promised to those who were waiting in 1843. The word “cometh” in the passage means “touches.” The year 1843 “touched” the year 1844 when it concluded. When the year 1843 concluded, the “tarrying time” of Habakkuk arrived, and a blessing was pronounced upon those who waited as commanded in the “book” that noted the “tables.” The “book” of Habakkuk commanded those to “wait” for the vision.

Milleritler müň üç ýüz otuz bäş günüň butparazlygyň (“gündelik” diýlen zadyň) b.e. 508-nji ýylda “aýrylyp alynmagy” bilen başlanandygyny dogry düşündiler. Bereket 1843-nji ýylda garaşýanlara wada berlipdi. Parçada ulanylýan “gelýär” sözi “degişýär” diýen manyny berýär. 1843-nji ýyl tamamlananda 1844-nji ýyla “degişdi”. 1843-nji ýyl tamamlananda, Habakkugyň “giçikme wagty” gelip ýetdi, we “tagtalary” ýatlaýan “kitapda” buýrulyşy ýaly garaşanlaryň üstüne bereket yglan edildi. Habakkugyň “kitaby” adamlara görnüş üçin “garaşmagy” buýurdy.

Daniel identifies the history of 1798 (the time of the end), when his book was unsealed, and there was then produced a three-step testing process (purified, and made white, and tried). That process reached its conclusion in the manifestation of the hidden history of the seven thunders. That hidden history is the three waymarks of truth, represented by the first disappointment, the message of the Midnight Cry and the great disappointment. The blessing of arriving at the first disappointment represents a three-step testing process at the end of the history of 1798 through 1844.

Danyýel öz kitabynyň açylan 1798-nji ýylyň taryhyny (ahyryň wagtyny) görkezýär, we şol wagtda üç basgançakly synag prosesi (päklenip, ak edilip, synalyp) ýüze çykaryldy. Şol proses ýedi gürrüldiniň gizlin taryhynyň aýan bolmagynda öz jemine ýetdi. Şol gizlin taryh hakykatyň üç ýolbelgisidir; olar birinji lapykeçlik, Ýarygijäniň Nidasynyň habary we beýik lapykeçlik arkaly şekillendirilýär. Birinji lapykeçlige ýetmegiň berekedi 1798-nji ýylyň taryhynyň ahyryndan 1844-e çenli bolan döwürde üç basgançakly synag prosesini aňladýar.

The history of 1798, through to the great disappointment of 1844, typifies the history of 1989, through to the soon-coming Sunday law. There is a blessing promised for those that wait for the vision that began to tarry at the first disappointment. The “wise” of Daniel twelve, are those who are “blessed,” and who “wait.” The wicked are those who do not “hear” with their hearts, and who do not “see.” The entire experience of the Millerite movement is summarized in Daniel’s four verses, and those verses also represent the history of the sealing of the one hundred and forty-four thousand.

1798-nji ýylyň taryhyndan başlap, 1844-nji ýyldaky beýik lapykeçlige çenli bolan döwür, 1989-njy ýylyň taryhyny, ýakyn wagtda çykjak Ýekşenbe kanunyna çenli bolan döwri nusgalaýar. Ilkinji lapykeçlikde gijä galyp başlan görnüşe garaşýanlar üçin wada edilen bereket bar. Daniel on ikinji bapdaky “akyldarlar” — “bereketliler” we “garaşýanlar” bolanlardyr. Erbetler ýürekleri bilen “eşitmeýän” we “görmeýän” adamlardyr. Millerçi hereketiň ähli tejribesi Danieliň dört aýatynda jemlenýär, şol aýatlar hem bir ýüz kyrk dört müň adamyň möhürlenmeginiň taryhyny görkezýär.

The sacred history represented in those four verses, is premised upon understanding the increase of knowledge that was represented upon Habakkuk’s tables, and the increase of knowledge Jesus identified as He taught through the methodology of line upon line. He presented parable after parable, in order to explain the mystery of prophecy to “the wise”. “The wicked” in Daniel twelve do not understand, and in 2 Thessalonians, chapter two, their lack of understanding is represented as a hatred of truth, which brings strong delusion. The truth which the wicked do not love in Paul’s letter was “the daily,” and in Daniel’s four verses, the prophetic truth that is specifically identified is “the daily.”

Şol dört aýatda beýan edilen mukaddes taryh, Habakkugyň tagtalarynda görkezilen bilimiň artmagyna we Isanyň “hataryň üstüne hatar” usuly arkaly öwredende kesgitlän bilimiň artmagyna düşünmäge esaslanýar. Ol pygamberligiň syrly manysyny “parasatlulara” düşündirmek üçin tymsaldan tymsala geçip sözledi. Danyýel on ikidäki “erbetler” düşünmeýärler, we 2 Selanikliler, ikinji bapda, olaryň düşünmezligi güýçli aldanma getirýän hakykata bolan ýigrenç hökmünde görkezilýär. Pawlusyň hatynda erbetleriň söýmeýän hakykaty “gündelik” bolup durýar, we Danyýeliň şol dört aýatynda aýratyn görkezilýän pygamberlik hakykaty hem “gündelikdir.”

Jesus told the disciples that they were blessed, and in so doing he was contrasting them with those in Isaiah who refused to see and hear, that they might be converted. Those that are blessed in Daniel twelve, are those who wait. The four verses in Daniel chapter twelve, and also the fulfillment of those verses in the history of the Millerites, and also the contrast of Isaiah with a class who refused to hear and see, and also the very same distinction of the two classes by Christ, all point forward to the hidden history of the seven thunders that arrived on July 18, 2020. The final testing process of Millerite history that began at the first disappointment is now being repeated. Some will see, and others will refuse to see.

Isa pygamber şägirtlerine özleriniň bagtlydygyny aýtdy; şeýle etmek bilen, olary Işaýadaky görüp we eşidip, imana gelip öwrülmezlik üçin muny ret edenler bilen garşy goýýardy. Daniýeliň on ikinji babynda bagtly diýilýänler bolsa, garaşýanlardyr. Daniýel kitabynyň on ikinji babyndaky şol dört aýat, şeýle hem şol aýatlaryň Milleritleriň taryhynda ýerine ýetirilmegi, şeýle hem Işaýanyň görmäge we eşitmäge boýun gaçyran bir topar bilen edýän garşy goýmasy, şeýle hem Mesih tarapyndan şol iki toparyň edil şol bir tapawudynyň görkezilmegi — bularyň ählisi 2020-nji ýylyň 18-nji iýulynda gelen ýedi gök gürlemesiniň gizlin taryhyna öňe tarap görkezýär. Ilkinji lapykeçlikde başlanan Millerit taryhynyň ahyrky synag prosesi indi gaýtalanýar. Käbirleri görer, beýlekiler bolsa görmegi ret eder.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> 1840–1844-nji ýyllarda berlen ähli habarlar häzir güýçli täsir bilen beýan edilmelidir, çünki ugur-ýoluny ýitiren köp adam bar. Bu habarlar ähli ybadathanalara ýetirilmelidir.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> Mesih şeýle diýdi: «Siziň gözleriňiz bagtlydyr, çünki olar görýändirler; siziň gulaklaryňyz hem bagtlydyr, çünki olar eşidýändirler. Çünki size dogrusyny aýdýaryn: köp pygamberler we dogruçyl adamlar siziň görýän zatlaryňyzy görmegi arzuw etdiler, emma görmediler; hem-de siziň eşidýän zatlaryňyzy eşitmegi arzuw etdiler, emma eşitmediler» [Matthew 13:16, 17]. 1843-nji we 1844-nji ýyllarda görülen zatlary gören gözler bagtlydyr.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “Habar berildi. We döwrüň alamatlary ýerine ýetýärkä, habary gaýtadan yglan etmekde hiç hili gijä galma bolmaly däldir; jemleýji iş ýerine ýetirilmelidir. Gysga wagtda uly bir iş ýerine ýetiriler. Tiz wagtda Hudaýyň bellemegi bilen bir habar berler, ol bolsa güýçli bir gykylyga öwrüler. Şonda Daniel öz paýynda durar we öz şaýatlygyny berer.” Manuscript Releases, 21-nji tom, 437.

William Miller was led by angels to understand that “the daily,” was a symbol of pagan Rome. Sister White directly confirmed he was correct in that understanding. That understanding which was represented upon the “tables” that are noted in the “book” of Habakkuk, is “for the time to come.” The unsealing of that “book” manifests “a rebellious, lying children”. “Children” is a symbol of the last generation, so the “time to come,” in Isaiah’s passage is specifically marked as the last days of the investigative judgment.

Perişdeler William Milleri “gündelik” diýen sözüň butparaz Rimiň nyşanydygyna düşünmäge gönükdirdiler. Uýa Waýt onuň şol düşünjede dogrudygyny gönüden-göni tassyklady. Habakugyň “kitabynda” bellenýän “tablisalarda” görkezilen şol düşünje “geljek zaman üçindir.” Şol “kitabyň” möhüriniň açylmagy “pitneçi, ýalançy çagalary” aýan edýär. “Çagalar” iň soňky nesliň nyşanydyr, şonuň üçin Işaýanyň bölegindäki “geljek zaman” anyk ýagdaýda derňew höküminiň soňky günleri hökmünde bellenýär.

Isaiah states that the “lying children” will reject the prophetic message represented upon the “table” that is noted in the “book,” for they say “to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits.” In 1863 Laodicean Adventism began an escalating process of fulfilling the request of the lying children. That work is represented by Isaiah as rejecting the old paths of the Millerite foundations, for they said, “Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.” The path which is the way, is Jeremiah’s old paths.

Işaýa “kitapda” bellenilen “stoluň” üstünde şekillendirilen pygamberlik habaryny “ýalançy çagalaryň” ret etjekdigini aýdýar, çünki olar “görüjilere: Görmäň; we pygamberlere: Bize dogry zatlary pygamberlik etmäň, bize ýakymly zatlary aýdyň, aldawlary pygamberlik ediň” diýýärler. 1863-nji ýylda Laodikiýa Adventizmi ýalançy çagalaryň haýyşyny ýerine ýetirmegiň barha güýçlenýän işine başlady. Bu iş Işaýa tarapyndan Millerit binýatlarynyň köne ýollaryny ret etmek hökmünde görkezilýär, çünki olar: “Ýoldan çykyň, ýoldan sowluň, Ysraýylyň Mukaddesini biziň öňümizden ýok ediň” diýdiler. Ýol bolup duran şol ýol, Ýeremiýanyň köne ýollarydyr.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Jeremiah 6:16.

> Reb şeýle diýýär: Ýollaryň üstünde duruň, syn ediň, gadymy ýodalary soraň, ýagşy ýol nirede bolsa, şonda ýöräň, şonda janlaryňyz üçin rahatlyk taparsyňyz. Emma olar: “Biz onda ýöremeris” diýdiler. Ýermeýa 6:16.

The “lying children’s” rejection of Jeremiah’s “old paths” is the rejection of the message of the Midnight Cry, which is where “rest” is to be found, which is also the “rest and the refreshing” that they would not hear in Isaiah, which is also the refreshing of the latter rain message. That message is the message of the Midnight Cry that is represented in the history of the Millerites and illustrated upon the “tables” that are noted in a “book.” The lying children’s rejection of the message of the Midnight Cry is represented by their desire to “cause the Holy One of Israel to cease from before” them. Ellen White’s first vision, which Alpha and Omega would certainly employ to represent the end, identifies the path of the righteous, marking the light at its beginning and who it is that leads “the wise” unto the end of the path.

“Ýalançy çagalaryň” Ýeremiýanyň “gadymy ýollaryny” ret etmegi, “dynçlygyň” tapylýan ýeri bolan, şeýle hem Işaýada olaryň gulak asmadyk “dynçlyk we serginlik” bolan, şol bir wagtda-da giçki ýagşyň habarynyň serginligi bolan Ýarygijeki Nalyş habaryny ret etmekdir. Ol habar Milleritleriň taryhynda beýan edilýän we bir “kitapda” bellenilen “tagtalarda” suratlandyrylýan Ýarygijeki Nalyş habarydyr. Ýalançy çagalaryň Ýarygijeki Nalyş habaryny ret etmegi olaryň “Ysraýylyň Mukaddesini öz öňlerinden aýyrmagy” islemekleri bilen görkezilýär. Ellen Waýtyň, Alpha we Omega-nyň ahyry beýan etmek üçin gürrüňsiz ulanjak ilkinji görnüşi, dogrularyň ýoluny kesgitleýär, onuň başyndaky ýagtylygy we “parasatlylary” ýoluň ahyryna çenli kimiň alyp barýandygyny görkezýär.

> “They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> “Olaryň arkasynda, ýoluň başynda, ýagty bir nur goýlupdy; bir perişde maňa munuň ‘ýarygijeki gygyryş’ diýlip atlandyrylýandygyny aýtdy. Bu nur tutuş ýol boýunça saçyp, olaryň aýaklaryna ýagtylyk berýärdi, şeýdip olar büdremezdi.

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

> “Olar öz nazarlaryny öňlerinde bolup, olary şähere tarap alyp barýan Isa berk dikip saklanlarynda, amanlykda idiler. Emma köp geçmänkä, olaryň käbirleri ýadadylar we şäheriň örän uzakdadygyny, oňa eýýäm gireris diýip garaşandyklaryny aýtdylar. Şonda Isa şöhratly sag elini göterip, olary ruhlandyrardy; Onuň golundan advent toparynyň üstünde tolkun atyp duran bir nur çykardy, olar hem: «Alleluýa!» diýip gygyryşardylar. Beýlekiler bolsa perwaýsyzlyk bilen olaryň yzyndaky nury inkär edip, olary şeýle uzaklara çykaranyň Hudaý däldigini aýtdylar. Yzyndaky nur söndi, olaryň aýaklary bütinleý garaňkylykda galdy; olar büdräp, nyşany hem-de Isany gözden ýitirdiler we ýoldan gaçyp, aşakdaky garaňky hem-de erbet dünýä inip gitdiler.” Christian Experience and Teachings of Ellen G. White, 57.

It was the light of the Midnight Cry in the beginning and at the ending. It was Jesus (the Holy One of Israel) who they wished to cease from being in front of them. The light from Jesus’ glorious right arm was the light of the Midnight Cry as represented upon the “tables” that were noted in the “book”. The “lying children’s” rejection of the message of the Midnight Cry of Christ, and the path they were to walk upon, brought God’s judgment upon them as they fell off the path. The “high wall” that is broken suddenly, is the “wall” of the separation of church and state that is destroyed at the soon-coming Sunday law. That judgment comes “suddenly at an instant,” and it will be “as the breaking of the potter’s vessel that is broken in pieces.” It is the judgment that is associated with turning the satanic symbol of “the daily” upside down, and identifying it as a symbol of Christ.

Bu başlangıçta da, sonda da Gece Yarısı Feryadı’nın ışığı idi. Önlerinde bulunmasına son verilmesini istedikleri kişi İsa’nın Kendisi idi (İsrail’in Mukaddesi). İsa’nın görkemli sağ kolundan gelen ışık, “kitap”ta kaydedilmiş olan “levhalar” üzerinde temsil edildiği üzere, Gece Yarısı Feryadı’nın ışığı idi. “Yalancı çocuklar”ın Mesih’in Gece Yarısı Feryadı mesajını ve üzerinde yürümeleri gereken yolu reddetmeleri, yoldan düşmeleriyle birlikte Tanrı’nın hükmünü üzerlerine getirdi. Ansızın yıkılan “yüksek duvar”, yakında çıkacak Pazar yasasıyla yok edilecek olan kilise ile devlet ayrılığının “duvarı”dır. O hüküm “bir anda, ansızın” gelir ve “çömlekçinin kabının parça parça kırılması gibi” olacaktır. Bu, “günlük” denilen şeyin şeytanî simgesini ters yüz etmek ve onu Mesih’in bir simgesi olarak tanımlamakla bağlantılı olan hükümdür.

> Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:16.

> Elbetde, siziň ähli zady tersine öwürmegiňiz küýzegäriň palçygy hökmünde hasap ediler; çünki edilen zat ony edene: „Ol meni etmedi“ diýermi? ýa-da şekillendirilen zat özüni şekillendirene: „Onuň akyly ýokdy“ diýermi? Işaýa 29:16.

The “daily” is the prophetic truth which ties together the four verses in Daniel twelve, that identify the distinction between the wicked and the wise. “The daily” is the truth that is hated by those who receive strong delusion in 2 Thessalonians. “The daily” represents the desire of the “lying children” to cause the Holy One of Israel to get out of their way. And their punishment is represented by the breaking of a potter’s vessel, and what remains is an illustration of the lost condition of the foolish virgins, for with the broken and remaining pieces of the shattered potter’s vessel there, “shall not be found” “a sherd to take fire from the hearth, or to take water withal out of the pit.”

“Gündelik” Daniel on ikidäki dört aýaty özara baglanyşdyrýan, zalym bilen akyldaryň arasyndaky tapawudy görkezýän pygamberlik hakykatydyr. “Gündelik” 2 Selaniklilerde güýçli aldawa sezewar bolanlaryň ýigrenýän hakykatydyr. “Gündelik” “ýalançy çagalaryň” Ysraýylyň Mukaddesiniň öz ýolundan çykyp gitmegini islemeklerini aňladýar. Olaryň jezasy bolsa küýzegäriň gap-gaçynyň döwülmegi bilen şekillendirilýär; ondan galan zat bolsa akylsyz gyzlaryň ýitirilmiş ýagdaýynyň beýanydyr, çünki şol döwlüp pytraňňy bolan küýzegär gapynyň döwük we galan bölekleriniň arasynda “ojakdan ot almaga, ýa-da guýudan suw çekmäge” ýaramly “bir bölek hem tapylmaz.”

Both “fire” and “water” are symbols of the Holy Spirit, as is the oil in the parable of the ten virgins. When the Midnight Cry comes suddenly at an instant, as it did at the Exeter camp meeting in August of 1844, it will be impossible for the “lying children” to find any oil (water or fire). They were called to “return” after the first disappointment as was Jeremiah, but they refused.

“Ot” hem-de “suw” hem Mukaddes Ruhuň nyşanlarydyr; on gyz baradaky tymsalda ýag hem şeýle. Gije ýarymdaky Çagyryş 1844-nji ýylyň awgustynda Exeterdäki lager ýygnagynda bolşy ýaly, birden we dessine geleninde, “ýalançy çagalaryň” hiç hili ýag (suw ýa-da ot) tapmagy mümkin bolmaz. Olar ilkinji lapykeçlikden soň Ýeremiýa ýaly “yzlaryna dolanmaga” çagyryldylar, emma olar boýun bolmadylar.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

> Sözleriň tapyldy, men olary iýdim; we Seniň sözüň meniň ýüregime şatlyk hem begenç boldy; çünki men Seniň adyň bilen atlandyryldym, eý Reb, goşunlaryň Hudaýy. Men ýaňsylaýjylaryň ýygnagynda oturmadym, ne-de begenmedim; Seniň eliň sebäpli ýalňyz oturdym; çünki Sen meni gaharlanma bilen doldurdyň. Näme üçin meniň derdim dowamlydyr, we meniň ýaram bejerilmesiz bolup, sagalmagy boýun almaýar? Sen maňa bütinleý ýalançy ýaly, we tükenen sular ýaly boljakmysyň? Şonuň üçin Reb şeýle diýýär: Eger sen dolansaň, onda Men seni ýene getirerin, we sen Meniň öňümde durar ýaly bolarsyň; we eger gymmatlyny bihaýadan aýryp çykarsaň, sen Meniň agzym ýaly bolarsyň: goý, olar saňa dolansynlar; emma sen olara dolanma. We Men seni bu halk üçin berk bürünç diwar ederin: olar saňa garşy göreşerler, emma saňa üstün çykmazlar; çünki Men seni halas etmek we seni gutarmak üçin seniň bilendirin, diýýär Reb. We Men seni erbetleriň elinden gutararyn, we Men seni zalymyň elinden halas ederin. Ýermeýa 15:16–21.

Jeremiah represents those who returned after the first disappointment. Those who entered into the work of separating “the precious from the vile,” in order to “stand before” the Lord and be as the Lord’s “mouth”. They are those represented by Daniel in chapter nine, as understanding their scattered condition, and thereafter praying the Leviticus twenty-six prayer. They are those represented by Daniel, Jeremiah and Habakkuk’s watchmen who are contrasted with the “lying children.” The “lying children” were also called by “the Holy One of Israel” when He said, “in returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not”.

Ýermeýa ilkinji lapykeçlikden soňra gaýdyp gelenleri aňladýar. Olar Rebbiniň öňünde “durmak” we Rebbiň “agzy” bolmak üçin “gymmatlyny bihaýadan aýyrmak” işine girenlerdir. Olar dokuzynjy bapda Danyýel tarapyndan dargan ýagdaýlaryna düşünýänler we ondan soň Lewiler 26-daky dogany okaýanlar hökmünde görkezilenlerdir. Olar Danyýel, Ýermeýa we Habakukyň garawullary tarapyndan görkezilenlerdir; bu garawullar “ýalançy çagalar” bilen garşy goýulýar. “Ýalançy çagalar” hem “Ysraýylyň Mukaddesi” tarapyndan şeýle diýlende atlandyryldy: “gaýdyp gelmekde we dynçlykda gutularsyňyz; rahatlykda we ynamda güýjüňiz bolar; emma siz islemediňiz.”

Miller’s jewels are the truths represented on Habakkuk’s tables that represent the test of the Midnight Cry message that produces two classes of worshippers. The symbol of the rebellion that is manifested against those jewels is “the daily.” Miller was accurate in his understanding of “the daily,” but his understanding was limited by the history he lived in, and the jewels he was used to place upon the table in the center of his room are now shining ten times brighter than they did when Miller first placed them upon his table. They are now in a casket that is larger, for the casket now represents not only the Bible, as it did for Miller’s time, but it now represents both the Bible and the Spirit of Prophecy.

Milleriň gymmatbaha daşlary Habakkugyň tagtalarynda beýan edilen hakykatlardyr; olar Ýarymgeje Gykylygynyň habarynyň synagyny görkezýär we şol synag iki topar ybadat edýäni ýüze çykarýar. Şol gymmatbaha daşlara garşy ýüze çykýan gozgalaňyň nyşany “gündelik”dir. Milleriň “gündelik” baradaky düşünjesi dogrydy, emma onuň düşünjesi ýaşan taryhy bilen çäklendi; ol öz otagynyň ortasyndaky stoluň üstüne goýmagy adat edinen şol gymmatbaha daşlar indi Miller olary ilkinji gezek öz stolunyň üstüne goýandaka garanyňda on esse ýagty saçýar. Olar indi has uly bir gapyrjakda ýerleşdirildi, çünki şol gapyrjak indi diňe Milleriň döwründäki ýaly Mukaddes Kitaby däl, eýsem häzirki wagtda hem Mukaddes Kitaby, hem-de Pygamberlik Ruhuny aňladýar.

It is these two witnesses that produce the testing light in the last days, and it is these two witnesses that become a primary battleground in the last days. Miller saw the battle, for in his dream they took his casket (the Bible), and tore it up. John, representing “the wise” in the last days, “was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.” John was being persecuted for believing the message of both the Bible and the writings of Ellen White.

Soňky günlerde synag beriji nury hut şu iki şaýat döredýär, we hut şu iki şaýat hem soňky günlerde esasy söweş meýdanyna öwrülýär. Miller bu göreşi gördi, çünki onuň düýşünde onuň tabydyny (Mukaddes Kitaby) alyp, ony ýyrtypdyrlar. Soňky günlerde “parasatlylary” aňladýan Ýahýa “Hudaýyň sözi we Isa Mesihiň şaýatlygy üçin Patmos diýlip atlandyrylýan adada” boldy. Ýahýa hem Mukaddes Kitabyň, hem-de Ellen Waýtyň ýazgylarynyň habaryna iman edýändigi üçin yzarlanýardy.

We will continue the consideration of the truths which are represented by the vision of the Ulai River that was unsealed in 1798, in the next article.

1798-nji ýylda açylan Ulai derýasynyň görnüşi arkaly görkezilen hakykatlara garamagymyzy indiki makalada dowam etdireris.

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> “Geljek hakynda gorkmaga hiç zadymyz ýokdur, diňe Rebbiň bizi nähili ýolbașçylyk edendigini we geçen taryhymyzda beren öwredişini unudanymyz ýagdaýynda.” Life Sketches, 196.

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