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# The Book of Daniel - Number Four

Danyýel Kitaby — Dörtünji San

The Plummet

Gurşun agramy

Author

Jeff Pippenger

Published

November 27, 2023

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We are addressing the “seven times” of Leviticus twenty-six as represented in the book of Daniel. We are doing so because one of the prophetic characteristics of the “seven times,” is that it represents the “stumbling stone” that the builders rejected. I am defining the stone of stumbling that is represented in the Scriptures as a truth that can be seen, but isn’t. For those that see it, it is precious, but for those that don’t see it, it is not only what they stumble over, but it is the stone that grinds them to powder.

Biz Daniel kitabynda görkezilişi ýaly Levililer kitaby ýigrimi altydaky “ýedi wagt” meselesine ýüzlenýäris. Şeýle etmegimiziň sebäbi, “ýedi wagtyň” pygamberlik häsiýetleriniň biriniň gurluşykçylaryň ret eden “büdreme daşy”ny aňladýandygydyr. Men Mukaddes Ýazgylarda şekillendirilen büdreme daşyny görünip bilýän, emma görülmeýän hakykat hökmünde kesgitleýärin. Ony görýänler üçin ol gymmatlydyr, emma ony görmeýänler üçin ol diňe büdredýän zat bolman, eýsem olary un ýaly owradýan daşdyr.

When Christ presented the stone that the builders rejected, He identified that the corner stone would become the “head” of the corner. The message of the rejected stone in the Scriptures always has to do with God passing by a former covenant people, while at the same time God is entering into covenant with a people who had not formerly been the people of God.

Mesih gurluşykçylaryň ret eden daşyny görkezende, burç daşyň burçuň “başy” boljakdygyny mälim etdi. Mukaddes Ýazgylarda ret edilen daş baradaky habar hemişe Hudaýyň öňki äht halkynyň ýanyndan geçip, şol bir wagtyň özünde ozal Hudaýyň halky bolmadyk bir halk bilen äht baglaşmagy bilen baglanyşyklydyr.

> Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. Matthew 21:42–44.

> Isa olara diýdi: «Siz hiç haçan Mukaddes Ýazgylarda: “Gurluşykçylar tarapyndan ret edilen daş şol bir burçuň baş daşy boldy; bu Reb tarapyndan edildi we ol biziň gözlerimizde ajaýypdyr” diýen sözi okamadyňyzmy? Şonuň üçin size diýýärin: Hudaýyň Patyşalygy sizden alnyp, onuň miwesini getirýän bir millete berler. Kim bu daşyň üstüne ýykylsa, döwler; ýöne bu daş kimiň üstüne ýykylsa, ony un-uşak eder». Matta 21:42–44.

The first “time prophecy” that William Miller was led to by the holy angels, was the “seven times” of Leviticus twenty-six. Laodicean Adventism started the process of tearing down the foundational truths which the Lord assembled through the ministry of Miller by rejecting the very first of Miller’s discoveries. Of course, any prophetic illustration of a sacred foundation is an illustration of Christ, who is “The Stone”, so the rejection of the “seven times” in 1863, identifies not only the beginning of the process of rejecting the foundational truths, it represents a rejection of Christ. As with Christ’s testimony of the rejected stone, Peter also identifies that one of the prophecies connected with the foundation stone is that it would ultimately become “the head of the corner”.

Müjerret perişdeler tarapyndan William Milleriň ünsüne getirilen ilkinji “wagt pygamberligi”, Lewiler ýigrimi altydaky “ýedi wagt” boldy. Laodikiýa Adventizmi Milleriň hyzmaty arkaly Rebbiň berkiden esas goýujy hakykatlaryny ýykmak işine, Milleriň açyşlarynyň hut ilkinjisini ret etmek bilen başlady. Elbetde, mukaddes binýadyň islendik pygamberlikli keşbi “Daş” bolan Mesihiň keşbidir; şonuň üçin 1863-nji ýylda “ýedi wagtyň” ret edilmegi diňe bir esas goýujy hakykatlary ret etmek işiniň başlangyjyny görkezmän, eýsem Mesihi ret etmegi hem aňladýar. Mesihiň ret edilen daş baradaky şaýatlygynda bolşy ýaly, Petrus hem binýat daşy bilen baglanyşykly pygamberlikleriň biriniň ahyrsoňy onuň “burçuň başy” boljakdygyny görkezýändigini aýdýar.

> Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:6–8.

> Şonuň üçin hem Mukaddes Ýazgylarda şeýle ýazylgandyr: «Ine, Men Sionda saýlanan, gymmatly baş burç daşy goýýaryn; Oňa iman eden utandyryljak däldir». Şeýlelikde, iman edýän sizler üçin Ol gymmatlydyr; emma boýun egmeýänler üçin gurluşykçylaryň ret eden şol daşy burçuň başy boldy, hem büdreme daşy we päsgelçilik gaýasy boldy; bular Söze boýun egmän büdreýänlerdir; olar munuň üçin hem bellenipdi. Emma siz saýlanan bir nesil, şalyk ruhanylygy, mukaddes millet, Öz halkysyňyz; ýagny, sizi garaňkylykdan Öz ajaýyp nuryňa çagyran Zatyň wasplaryny yglan edersiňiz diýip. Siz öň halk däl ediňiz, emma indi Hudaýyň halkysyňyz; öň rehim tapmandyňyz, emma indi rehim tapansyňyz. 1 Petrus 2:6–8.

The foundation stone in the beginning of Adventism, becomes the head of the corner. Isaiah is in agreement with Christ and Peter, and Isaiah uses the foundation stone to represent a covenant people who are being passed by for a new covenant people. In his testimony he represents a class that has made a covenant with death, and who have received a lie. The lie they receive, is the lie that Paul identifies as bringing strong delusion upon those that make a covenant with death, because they did not receive the love of the truth.

Adwentizmiň başlangyjyndaky düýp daşy burçuň baş daşy bolýar. Işaýa Mesih we Petrus bilen ylalaşykdady, hem-de Işaýa düýp daşy täze äht halkynyň hatyrasyna ýoldan çykarylýan bir äht halkyny aňlatmak üçin ulanýar. Ol öz şaýatlygynda ölüm bilen äht eden we ýalany kabul eden bir gatlagy görkezýär. Olaryň kabul eden ýalany, Pawlusyň ölüm bilen äht edýänleriň üstüne güýçli azaşdyrmany getirýändigini aýdýan şol ýalandyr; sebäbi olar hakykatyň söýgüsini kabul etmediler.

> Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:14–18.

> Şonuň üçin, eý, Iýerusalimdäki bu halka höküm edýän masgaralaýjy adamlar, Rebbiň sözüni diňläň. Çünki siz: «Biz ölüm bilen äht baglaşdyk, dowzah bilen ylalaşdyk; joşup gelýän bela geçip gidende, ol bize ýetmez; sebäbi biz ýalançylygy özümize pena etdik, galplygyň astynda gizlendik» diýdiňiz. Şonuň üçin Hökmürowan Reb şeýle diýýär: «Ine, Men Siýonda binýat üçin bir daş goýýaryn: synalyp görlen daş, gymmatly burç daşy, ygtybarly binýat. Oňa iman eden howlukmaz. Men hökümi ölçege, dogrulygy gurşun ölçegine öwürerin; doly ýalançylygyň penasyny süpürip äkider, suwlar gizlenýän ýeri basyp geçer. Siziň ölüm bilen baglaşan ähtiňiz ýatyrylar, dowzah bilen eden ylalaşygyňyz durmaz; joşup gelýän bela geçip gidende, şonda siz onuň astynda tapdalanarsyňyz.» Işaýa 28:14–18.

The “seven times” has been hidden under falsehoods, and when God passes by His former covenant people and enters into covenant with the one hundred and forty-four thousand, the stone that was formerly the rejected corner stone will ascend to be the “head” of the corner. For those that understand this truth, it is precious, and for those that don’t, the stone that becomes the head of the corner, not only crushes them, but it metaphorically becomes their headstone.

“Ýedi wagt” galplyklaryň astynda gizlenipdir, we Hudaý öňki äht halkynyň ýanyndan geçip, ýüz kyrk dört müň bilen äht baglaşanda, öň ret edilen burç daşy burçuň “başyna” galyp çykar. Bu hakykata düşünýänler üçin ol gymmatlydyr, oňa düşünmeýänler üçin bolsa, burçuň başy bolan şol daş diňe bir olary kül edýärmän, meçewi manyda olaryň mazar daşyna hem öwrüler.

In the book of Daniel, in chapter eight and verse nineteen, we find the “last end” of the indignation, thus identifying that there must also be a “first end” of the indignation. The period of time from 677 BC, until October 22, 1844 represents the period of time that the sanctuary (and host) would be tread down. But the papacy was to prosper until the indignation was accomplished, according to Daniel chapter eleven, and verse thirty-six. If the end of the indignation of chapter eight, represents the end of a period of time, then the end of the indignation of chapter eleven, also represents the end of a period of time. This is what the Bible clearly teaches, though this truth has been covered up with lies by those who have made a covenant with death.

Danyýl kitabynyň sekizinji babynda, on dokuzynjy aýatda, biz gahar-gazabyň “ahyryny” tapýarys; şeýlelikde, gahar-gazabyň “ilkibaşdaky ahyrynyň” hem bolmalydygyny kesgitleýäris. M.Ö. 677-nji ýyldan 1844-nji ýylyň 22-nji oktýabryna çenli bolan döwür mukaddes ýeriň (we goşunyň) aýak astyna salnjak döwri aňladýar. Emma Danyýlyň on birinji baby, otuz altynjy aýata görä, papalyk gahar-gazap tamamlanýança rowaç bolmalydy. Eger sekizinji bapdaky gahar-gazabyň ahyry bir döwür möhletiniň tamamlanmagyny aňladýan bolsa, onda on birinji bapdaky gahar-gazabyň ahyry hem bir döwür möhletiniň tamamlanmagyny aňladýar. Mukaddes Kitap muny aç-açan öwredýär, ýöne bu hakykat ölüm bilen äht edenler tarapyndan ýalanlar arkaly örtbas edildi.

The end of both indignations represent the end of an identical period of time, for both were a fulfillment of the same curse of twenty-five hundred and twenty years of scattering, captivity and slavery. The northern kingdom first suffered the scattering, captivity and slavery of the “seven times,” when in 723 BC, the king of Assyria took them captive. The southern kingdom suffered the same fate in 677 BC. Jeremiah confirms this fact.

Iki gahar-gazabyň hem soňy birmeňzeş wagt döwrüniň soňuny aňladýar, çünki olaryň ikisi hem dargadylyş, ýesirlik we gulçulykdan ybarat iki müň bäş ýüz ýigrimi ýyllyk şol bir näletiň ýerine ýetmesi bolupdy. Demirgazyk patyşalyk ilki “ýedi wagt” diýilýän dargadylyşy, ýesirligi we gulçulygy başdan geçirdi; haçan-da miladydan öňki 723-nji ýylda Aşur patyşasy olary ýesir alanda. Günorta patyşalyk hem miladydan öňki 677-nji ýylda şol bir ykbala sezewar boldy. Ýeremiýa bu hakykaty tassyklaýar.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Jeremiah 50:17.

> Ysraýyl dargadylan goýundyr; ýolbarslar ony kowup dargatdylar: ilki Assiriýanyň patyşasy ony ýuwutdy; ahyrda bolsa Wawilonyň patyşasy Nebukadnesar onuň süňklerini döwdi. Ýeremiýa 50:17.

Jeremiah is identifying a progressive judgment. The Assyrians remove the northern kingdom in 723 BC, then they take Manasseh to Babylon, their capital city, in 677 BC. Then Nebuchadnezzar takes Jehoiakim, thus marking the beginning of the seventy years of captivity in 606 BC. Then Nebuchadnezzar takes Zedekiah and destroys Jerusalem in 586 BC.

Ýermeýa tapgyrlaýyn hökmi görkezýär. Assiriýalylar demirgazyk patyşalygyny miladydan öňki 723-nji ýylda aýryp äkidýärler, soňra bolsa miladydan öňki 677-nji ýylda Manaşeni öz paýtagt şäherleri bolan Wawilona alyp gidýärler. Soňra Nebukadnesar Ýehoýakimi alyp gidýär, şeýlelikde miladydan öňki 606-njy ýylda ýetmiş ýyllyk ýesirligiň başlanandygyny alamatlandyrýar. Ondan soň Nebukadnesar Sidkiýäni alyp gidýär we miladydan öňki 586-njy ýylda Iýerusalimi weýran edýär.

The southern kingdom had been warned that they would suffer the same fate as the northern kingdom if they continued in their rebellion. The judgment of the northern kingdom would be accomplished upon the southern kingdom, and the symbol of that judgment was a line that was to be stretched over Judah. In Isaiah’s testimony, it was simply the “line,” but in the following passage, the “line” is the “line of Samaria.”

Günorta patyşalygyna, eger olar öz gozgalaňlarynda dowam etseler, demirgazyk patyşalygynyň başyna gelen şol bir ykbalyň özlerine-de ýetjekdigi barada duýduryş berlipdi. Demirgazyk patyşalygynyň üstünden amala aşyrylan höküm günorta patyşalygynyň hem üstünden amala aşyryljakdy, we şol hökümüň nyşany Ýahudanyň üstünden çekilmeli bolan bir çyzykdy. Işaýanyň şaýatlygynda ol diňe «çyzyk» diýlip atlandyrylýardy, emma aşakdaky parçada «çyzyk» «Samariýanyň çyzygy» diýlip atlandyrylýar.

> Therefore thus saith the Lord God of Israel, Behold, I am bringing such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle. And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down. And I will forsake the remnant of mine inheritance, and deliver them into the hand of their enemies; and they shall become a prey and a spoil to all their enemies; Because they have done that which was evil in my sight, and have provoked me to anger, since the day their fathers came forth out of Egypt, even unto this day. 2 Kings 21:12–15.

> Şonuň üçin hem Ysraýylyň Reb Hudaýy şeýle diýýär: Ine, Men Iýerusalim bilen Ýahudanyň üstüne şeýle bir bela getirerin welin, ony eşiden her kimiň iki gulagy jyňňyldar. Men Iýerusalimiň üstüne Samariýanyň ölçeg ýüpegini we Ahabyň öýüniň gurşun çakgysyny çekerin; Men Iýerusalimi, bir adamyň tabagy süpürşi ýaly süpürerin, ony süpürip, agdararyn. Men mirasymyň galanlaryny taşlap, olary duşmanlarynyň eline tabşyraryn; olar ähli duşmanlaryna olja we talaňa öwrülerler. Çünki olaryň ata-babalary Müsürden çykan gününden başlap şu güne çenli, Meniň gözümde erbet bolan zady edip, Meni gazaba getirdiler. 2 Patyşalar 21:12–15.

There are two prophetic expressions in the verses just cited that must be considered. The first is the tingling of the ears, and the other is the plummet. In these verses the line of Samaria is also identified as the plummet of the house of Ahab. The line and the plummet are instruments of judgment, which are used in the building process. In the verses, they identify that the same judgment that was carried out against the northern kingdom, represented as Samaria and the house of Ahab, would be brought upon Judah and Jerusalem. When the warning was set forth, the northern kingdom of Israel had already been invaded, conquered, destroyed and taken into slavery. The message of God’s judgment produces the tingling of the ears of those that hear the warning. Both the plummet and the tingling of the ears are found three times each in the Scriptures. In each case, they represent God’s indignation against His own people.

Ýaňy getirilen aýatlarda göz öňünde tutulmaly iki pygamberlik beýan edilişi bar. Birinjisi gulaklaryň jyňňyrdamasy, beýlekisi bolsa otwesdir. Şeýle-de bu aýatlarda Samariýanyň ýüpi Ahabyň öýüniň otwesi hökmünde hem kesgitlenýär. Ýüp bilen otwes gurluşyk işinde ulanylýan höküm gurallarydyr. Aýatlarda olar Samariýa we Ahabyň öýi hökmünde aňladylan demirgazyk patyşalygyna garşy ýerine ýetirilen şol bir hökümüň Ýahuda bilen Iýerusalimiň üstüne hem getiriljekdigini görkezýär. Bu duýduryş berlen wagtynda Ysraýylyň demirgazyk patyşalygy eýýäm çozuşa sezewar edilipdi, basylyp alnypdy, weýran edilipdi we gulçulyga alnyp gidilipdi. Hudaýyň höküm habary duýduryşy eşidýänleriň gulaklarynda jyňňyrdamany döredýär. Otwes hem-de gulaklaryň jyňňyrdamasy Mukaddes Ýazgylarda her biri üç gezek duş gelýär. Her bir ýagdaýda olar Hudaýyň Öz halkyna garşy gazabyny aňladýar.

> And the Lord came, and stood, and called as at other times, Samuel, Samuel. Then Samuel answered, Speak; for thy servant heareth. And the Lord said to Samuel, Behold, I will do a thing in Israel, at which both the ears of every one that heareth it shall tingle. In that day I will perform against Eli all things which I have spoken concerning his house: when I begin, I will also make an end. 1 Samuel 3:10–12.

> Soňra Reb geldi-de, öňküsi ýaly durup, çagyrdy: «Şamuwel, Şamuwel». Şonda Şamuwel jogap berdi: «Geple, çünki Seniň hyzmatkäriň diňleýär». Reb Şamuwele şeýle diýdi: «Ine, Men Ysraýylda şeýle bir işi amala aşyraryn welin, ony eşiden her bir adamyň iki gulagy şaňňyldap gider. Şol gün Men Eli barada, onuň öýi hakda aýdan zatlarymyň hemmesini ýerine ýetirerin; başlanymda hem, ony ahyryna çenli ýetirerin». 1 Şamuwel 3:10–12.

The overthrow of Eli’s house is the prophecy that would make both ears tingle in anyone who heard it. The tingling of the ears, in the time of Samuel symbolizes the passing by of the house of Eli. The fulfillment of the prediction given to Samuel was the overthrow of Eli’s house and the establishment of Samuel as the prophet. Samuel represents a people who as Peter says, in times past were not the people of God, but now are, for when Samuel was established as prophet, the house of Eli was destroyed. Jeremiah also proclaims a judgment against the leadership of Jerusalem that causes ears to tingle.

Eliniň öýüniň ýykylmagy, ony eşiden her kimiň iki gulagyny-da jyňňyrdadjak pygamberlikdir. Şamuweliň döwründe gulaklaryň jyňňyrdamagy Eliniň öýüniň aradan çykarylmagyny alamatlandyrýar. Şamuwele berlen öňünden aýdylan sözüň ýerine ýetmegi Eliniň öýüniň ýykylmagy we Şamuweliň pygamber hökmünde berkarar edilmegi boldy. Şamuwel, Petrusyň aýdyşy ýaly, öňler Hudaýyň halky bolmadyk, emma indi bolan bir halky görkezýär; çünki Şamuwel pygamber hökmünde berkarar edilende, Eliniň öýi ýok edildi. Ýeremiýa hem Iýerusalimiň ýolbaşçylygyna garşy gulaklary jyňňyrdadýan bir hökümi jar edýär.

> And say, Hear ye the word of the Lord, O kings of Judah, and inhabitants of Jerusalem; Thus saith the Lord of hosts, the God of Israel; Behold, I will bring evil upon this place, the which whosoever heareth, his ears shall tingle. Jeremiah 19:3.

> Şeýle diý: «Eý, Ýahudanyň patyşalary we Iýerusalimiň ýaşaýjylary, Rebbiň sözüni diňläň!» Ysraýylyň Hudaýy Hökmürowan Reb şeýle diýýär: «Ine, Men bu ýeriň üstüne şeýle bir bela indererin welin, ony eşiden her kimiň gulaklary şaňlar». Ýermeýa 19:3.

All three references to ears tingling are associated with a covenant people who have made a covenant with death and are thereafter invaded, conquered, destroyed, scattered, and taken into slavery. The tingling ears is a symbol of the judgment of God’s indignation, and the symbol of that judgment is also represented three times in the Scriptures, with the word “plummet.” We have already read it in second Kings and Isaiah, but there is one other reference of the “plummet” in the Scriptures, and in that reference the word plummet is translated from a different Hebrew word, than the previous two references.

Gulaklaryň şaňňyrdamagyna degişli üç salgynyň ählisi ölüm bilen äht baglaşan we şondan soňra çozulyp, ýeňlip, heläk edilip, pytradylyp, gulçulyga alnyp gidilen äht halky bilen baglanyşyklydyr. Gulaklaryň şaňňyrdamagy Hudaýyň gaharynyň hökümine degişli nyşandyr, hem-de şol hökümüň nyşany Mukaddes Ýazgylarda üç gezek «plummet» sözi arkaly hem beýan edilýär. Biz muny eýýäm Patyşalaryň Ikinji kitabynda we Işaýada okadyk, emma Mukaddes Ýazgylarda «plummet» sözüne degişli ýene bir salgy bardyr, we şol salgıda plummet sözi öňki iki salgydakydan başga bir ýewreý sözünden terjime edilendir.

> And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep, And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof: And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof. So I answered and spake to the angel that talked with me, saying, What are these, my lord? Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord. Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it. Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:1–14.

> Soňra meniň bilen gepleşen perişde ýene gelip, ukudan oýarylan adam ýaly meni oýatdy. Ol maňa: «Näme görýärsiň?» diýdi. Men: «Seredip gördüm, ine, bütinleý altyndan bir şemdany, onuň depesinde bir käsesi, üstünde ýedi çyrasy bar; depesindäki ýedi çyranyň hersine ýedi turbajyk uzalýar. Onuň ýanynda iki zeýtun agajy bar: biri käsäniň sag tarapynda, beýlekisi bolsa çep tarapynda» diýdim. Şonda men jogap berip, meniň bilen gepleşen perişdä şeýle diýdim: «Bular näme, eý agam?» Meniň bilen gepleşen perişde maňa jogap berip: «Bular nämedigini bilmeýärmiň?» diýdi. Menem: «Ýok, eý agam» diýdim. Ol hem maňa jogap berip şeýle diýdi: «Bu, Rebbeginiň Zorobabele aýdýan sözüdir: “Ne güýç bilen, ne gudrat bilen, eýsem Meniň Ruhum bilen” diýip, Hökmürowan Reb aýdýar. Eý beýik dag, sen kim? Zorobabeliň öňünde düzlüge öwrülersiň; ol onuň baş daşyny şatlyk gykylyklary bilen çykaryp: “Merhemet, merhemet onuň üstüne!” diýip gygyrar.» Şeýle hem Rebbiň sözi maňa gelip şeýle diýdi: «Bu öýüň düýbüni Zorobabeliň elleri goýdy; ony onuň elleri hem tamamlajakdyr; şonda Hökmürowan Rebbiň meni size iberendigini bilersiňiz. Çünki ujypsyz başlanýan işleriň gününi kim ýigrenipdi? Olar şatlanarlar we Zorobabeliň elindäki gurşun agramyny şol ýedisi bilen birlikde görerler; olar bütin ýer ýüzünde o ýan-bu ýana aýlanýan Rebbiň gözleridir.» Şonda men oňa jogap berip diýdim: «Şemdanyň sagynda we çepinde duran şol iki zeýtun agajy näme?» Men ýene jogap berip oňa diýdim: «Özlerinden altyn ýag akdyryp çykarýan şol iki altyn turbajygyň ýanyndaky iki zeýtun şahasynyň manysy näme?» Ol maňa jogap berip: «Bular nämedigini bilmeýärmiň?» diýdi. Men: «Ýok, eý agam» diýdim. Şonda ol diýdi: «Bular bütin ýer ýüzüniň Rebbiň huzurynda durýan iki mesh edilen kişidir.» Zakarýa 4:1–14.

The word translated as “plummet” in second Kings and Isaiah twenty-eight, is “mishqâl” and it means a weight. In both passages a weight (plummet) was going to be added to the line. The weight is what is used in a scale, and represents judgment. The line with a weight is a line of judgment. The line of Samaria was the period of “seven times,” or twenty-five hundred and twenty years. The same period of time was going to be placed upon the southern kingdom that had been brought upon the northern kingdom. The ending of either line is identified in the book of Daniel as either the end of the last indignation or the end of the first indignation. The period is represented in Daniel as the period when Jerusalem and the host were to be trodden down by the two desolating powers of paganism and papalism. Both periods would begin when their respective capital cities were invaded, conquered, destroyed and their citizens carried into slavery.

Ikinji Patyşalyklar we Işaýa ýigrimi sekizde “gurşunly şagul” diýip terjime edilen söz “mishqâl” bolup, onuň manysy agramdyr. Iki bölekde-de çyzyga bir agramyň (gurşunly şagulyň) goşuljakdygy görkezilýär. Agram terezi-de ulanylýan zat bolup, hökmi aňladýar. Agramly çyzyk höküm çyzygydyr. Samariýanyň çyzygy “ýedi wagt”, ýagny iki müň bäş ýüz ýigrimi ýyllyk döwürdi. Demirgazyk patyşalyga getirilen şol bir wagt döwri günorta patyşalygyň hem üstüne goýulmalydy. Bu çyzyklaryň haýsydyr biriniň soňy Daniýel kitabynda ýa soňky gazabyň ahyry, ýa-da ilkinji gazabyň ahyry hökmünde kesgitlenýär. Bu döwür Daniýelde Iýerusalimiň we goşunyň butparazlygyň we papalygyň iki weýran ediji güýji tarapyndan aýak astyna salynmaly döwri hökmünde görkezilýär. Iki döwür hem özlerine degişli paýtagt şäherleri basylyp alnanda, ýeňlip, ýumrulanda we olaryň ýaşaýjylary gulluga äkidilende başlanmalydy.

But in Zechariah, the word “plummet” is formed by the combination of two Hebrew words. The first word is “‘eben”, and it means “to build”, and it also means “a stone”. It means “a building stone”. That word is then combined with the Hebrew word “bedı̂yl”, which means “to divide or separate”. The “plummet” in Zechariah, is the stone that is built upon and produces a separation and division. The division is between two classes of worshippers; one class that rejoices when they see the stone, make it the head of their corner, and build upon it, and the other that doesn’t see it, rejects it, stumbles over it, and is finally crushed by it, which then becomes their headstone or tombstone. One class makes a covenant with life, the other a covenant of death.

Emma Zekeriýada “plummet” sözi iki ýewreý sözüniň birleşmeginden emele gelýär. Birinji söz “‘eben” bolup, onuň manysy “gurmakdyr”, şeýle hem “daş” diýmegi aňladýar”. Ol “gurluşyk daşy” manysyny berýär. Soňra şol söz “bölmek ýa-da aýyrmak” manysyny berýän ýewreý sözi “bedı̂yl” bilen birleşdirilýär. Zekeriýadaky “plummet”, üstünde gurulýan hem-de aýralyk we bölünişik döredýän daşdyr. Bu bölünişik ybadat edýänleriň iki synpynyň arasynda bolýar: bir synp daşy görenlerinde şatlanýar, ony öz burçunyň baş daşy edýär we onuň üstünde gurýar; beýlekisi bolsa ony görmeýär, ret edýär, oňa büdreýär we ahyrynda onuň tarapyndan pytradylyp ýok edilýär; şonda ol olaryň baş daşy ýa-da gubur daşy bolýar. Bir synp ýaşaýyş bilen äht baglaşýar, beýlekisi ölüm bilen äht baglaşýar.

In the history of Zechariah, ancient Israel had just come out of Babylon to rebuild and restore Jerusalem. Zerubbabel was appointed the governor, and was to oversee the work. He laid the foundation stone at the beginning of the work and he placed the headstone, or capstone, at the end of the work. Zerubbabel means “the offspring of Babylon”. All the prophecies are identifying the last days, and Zerubbabel’s name is the symbol of the history of the first angel’s message when the foundation stone was laid, and his name is also the symbol of the third angel’s message, when the headstone, or capstone, is placed. The manifestation of the outpouring of the Holy Spirit in either the first movement or the second movement is represented by Zerubbabel’s name (offspring of Babylon), for it represents the message which calls for the final generation of the “offspring of Babylon”, to come out. It represents the message of the Midnight Cry that took place in the first movement, and that is about to take place in the last movement of the Loud Cry.

Zekerýanyň taryhynda gadymy Ysraýyl ýaňy-ýakynda Babylondan çykyp, Iýerusalimi täzeden gurmak we dikeltmek üçin gelmişdi. Zerubbabel häkim edilip bellenildi we işi dolandyrmalydy. Işiň başynda ol düýp daşy goýdy, işi tamamlanda bolsa ýokarky daşy, ýagny tamamlaýjy daşy, ýerleşdirdi. “Zerubbabel” “Wawilonyň nesli” diýmekdir. Bütin pygamberlikler ahyrzamany görkezýär, we Zerubbabeliň ady düýp daşynyň goýlan wagtyndaky birinji perişdäniň habarynyň taryhynyň nyşanydyr; şeýle hem onuň ady ýokarky daş, ýagny tamamlaýjy daş, ýerleşdirilýän wagtyndaky üçünji perişdäniň habarynyň nyşanydyr. Mukaddes Ruhuň dökülmeginiň ýüze çykmagy, bolsun birinji hereketde, bolsun ikinji hereketde, Zerubbabeliň ady (“Wawilonyň nesli”) bilen aňladylýar, çünki ol çykyp gelmäge çagyrylýan “Wawilonyň nesliniň” soňky nesli üçin habary aňladýar. Ol birinji hereketde bolup geçen Ýarygije Çagyryşynyň habaryny aňladýar we ol Gaty Sesli Çagyryşyň soňky hereketinde hem ýakyn wagtda bolup geçjekdir.

The two olive trees, two olive branches, and the two anointed ones that represent the vessels into which the two golden pipes empty the oil into:

Iki zeýtun agajy, iki zeýtun şahasy we iki altyn turba ýag guýýan gaplary aňladýan iki mesih edilen adam:

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Bütin ýeriň Rebbiň ýanynda duran mesh edilenler, bir wagtlar örtüji kerup hökmünde Şeýtana berlen orna eýedirler. Öz tagtyny gabap alan mukaddes jandarlar arkaly Reb ýer ýüzüniň ýaşaýjylary bilen üznüksiz aragatnaşygy dowam etdirýär. Altyn ýag Hudaýyň imanlylaryň çyralaryny öçüp gitmez ýaly, ýalpyldap sönmez ýaly üpjün edip durýan merhemetini aňladýar. Eger bu mukaddes ýag Hudaýyň Ruhunyň habarlarynda asmandan guýulmaýan bolsady, onda ýamanlygyň serişdeleri adamlaryň üstünden doly gözegçiligi ele alardylar.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> Hudaý bize iberýän habarlaryny kabul etmedigimizde, Ondan hormat kemelýär. Şeýle etmek bilen, Ol biziň ruhlarymyzyň içine guýup, garaňkylykda bolanlara ýetirilmegini isleýän altyn ýagyny ret edýäris. «Ine, gelin-giýew gelýär; Ony garşylamaga çykyň» diýen çagyryş gelende, mukaddes ýagyny kabul etmedik, ýüreklerinde Mesihiň merhemetini eziz tutmadyk adamlar, paýhassyz gyzlar ýaly, özleriniň Rebbini garşylamaga taýýar däldiklerini görerler. Olar özlerinden ýagy gazanmaga güýje eýe däldirler, we olaryň durmuşlary haraba döner. Emma Hudaýyň Mukaddes Ruhy dilenilse, eger biz Musa ýaly: «Maňa Öz şöhratyňy görkez» diýip ýalbarsak, Hudaýyň söýgüsi ýüreklerimize döküler. Altyn turbalar arkaly altyn ýag bize ýetiriler. «Güýç bilen däl, gudrat bilen däl, eýsem Meniň Ruhum bilen, diýýär Goşunlaryň Rebbi». Dogrulyk Gününiň ýagty şöhlelerini kabul etmek arkaly, Hudaýyň çagalary dünýäde çyralar ýaly şöhle saçýarlar.» Review and Herald, July 20, 1897.

Zechariah had repeatedly asked who the two olive trees were, thus drawing attention to the various symbols of the two witnesses. Sister White identifies the two olive trees as the two witnesses of Revelation eleven.

Zekerýa gaýta-gaýta iki zeýtun agajynyň kimdigini sorapdy; şeýle etmek bilen ol iki şaýadyň dürli nyşanlaryna ünsi çekýärdi. Waýt uýsi iki zeýtun agajyny Ylham kitabynyň on birinji babyndaky iki şaýat hökmünde kesgitleýär.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.

> «Iki şaýat barada pygamber ýene şeýle yglan edýär: “Bular ýer ýüzüniň Hudaýynyň öňünde duran iki zeýtun agajydyr we iki şemdandyr.”» «Seniň sözüň,» diýip mezmurçy aýdýar, «aýaklaryma çyra we ýoluma nurdur.» Ylham 11:4; Zebur 119:105. Iki şaýat Köne we Täze Ähtiň Mukaddes Ýazgylaryny aňladýar». Beýik göreş, 267.

Zechariah had wanted to understand who these two witnesses were. In the French Revolution they were the Old and New Testaments. They were represented as Moses and Elijah that were slain in the street by the beast that ascended out of the bottomless pit. They represent the ministry of Future for America that was slain on July 18, 2020.

Zekerýa bu iki şaýadyň kimdigine düşünmek isläpdi. Fransuz ynkylabynda olar Köne we Täze Ähtlerdi. Olar düýpsüz çuňlukdan çykan haýwan tarapyndan köçede öldürilen Musa we Ylýas hökmünde şekillendirilipdi. Olar 2020-nji ýylyň 18-nji iýulynda öldürilen Future for America gullugyny aňladýar.

In the beginning of the chapter, after Zechariah is awakened, when the dead dry bones are brought together, but not yet alive, Gabriel asks “What seest thou?” Zechariah describes what he has seen, and then asks “What are these my lord?” Gabriel emphasizes the subject of the question, by answering Zechariah’s question with a question. He asks Zechariah, “Knowest thou not what these be?” Gabriel then answers “This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts.”

Bapyň başynda, Zekerýa oýarylandan soň, öli gurak süňkler bir ýere ýygnananda, emma heniz janlanmanka, Gabriýel: «Näme görýärsiň?» diýip soraýar. Zekerýa gören zadyny beýan edýär, soňra bolsa: «Eý agam, bular nämedir?» diýip soraýar. Gabriýel soragyň mowzugyny, Zekerýanyň soragyna sorag bilen jogap bermek arkaly aýratyn nygtaýar. Ol Zekerýa: «Bularyň nämedigini bilmeýärmiň?» diýip soraýar. Soňra Gabriýel şeýle jogap berýär: «Bu Rebbiň Zerubbabele aýdýan sözüdir: Goşunlaryň Rebbi şeýle diýýär: güýç bilen däl, gudrat bilen hem däl, eýsem Meniň Ruhum bilen.»

The Word of the Lord that was given to Zerubbabel was, “Not by might, nor by power, but by my spirit. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it.”

Rebbiň Sözi Zerubbabele şeýle berildi: «Ne güýç bilen, ne-de kuwwat bilen, eýsem Meniň Ruhum bilen. Sen kimsiň, eý beýik dag? Zerubbabeliň öňünde tekizlige öwrülersiň; ol hem onuň baş daşyňy şowhunly sesler bilen çykaryp: “Oňa merhemet, merhemet bolsun!” diýip gygyrar».

Zerubbabel, the governor, represents the messenger that prepares the way in the beginning and ending history, before whom the mountain becomes as a plain. Isaiah identifies the work of the same messenger and says he will “make straight in the desert a highway for our God,” and that he will cause “every valley” to “be exalted.” He will also cause “every mountain and hill” to “be made low,” for the “great mountain” before governor Zerubbabel “shall become a plain.”

Zerubbabel, häkim, başlangyç hem-de ahyrky taryhda ýoly taýýarlaýan ilçini aňladýar; onuň öňünde dag düzlüge öwrülýär. Işaýa şol bir ilçiniň işini kesgitläp, onuň “çölde Hudaýymyz üçin bir uly ýoly göni etjekdigini” hem-de “her jülgäni” “galdyrjakdygyny” aýdýar. Şeýle hem ol “her dagy we depäni” “peselder”, çünki häkim Zerubbabeliň öňündäki “beýik dag” “düzlüge öwrüler.”

William Miller’s message of the “seven times” was given him by God. Zerubbabel represents William Miller who placed the foundation stone of the “seven times,” and he also represents the hands that “shall bring forth the headstone” with “shouting, crying, Grace, Grace unto it.” The doubling of the word “grace,” represents the message of the Midnight Cry. The “shouting” represents the same message as represented by the loud cry of the third angel and the “crying” represents the Midnight Cry. The entire passage is about the Midnight Cry message. It is about the virgins that were asleep in death on the streets of Revelation eleven, that runs through the valley of dead dry bones. It is about the resurrection of the dead dry bones, and it is about the prophetic role of the “plummet” that the wise virgins see that causes them to rejoice.

William Milleriň “ýedi wagt” baradaky habary oňa Hudaý tarapyndan berildi. Zerubbabel “ýedi wagt”yň binýat daşyny goýan William Milleri aňladýar, şeýle hem ol “onuň baş daşyny” “gygyrma, seslenme bilen: Oňa merhemet, merhemet bolsun” diýip “öňe çykarjak” elleri hem aňladýar. “Merhemet” sözüniň iki gezek gaýtalanmagy Gije ýarysyndaky Nalanyň habaryny aňladýar. “Gygyrma” üçünji perişdäniň güýçli nalasy bilen aňladylýan şol bir habary aňladýar, “seslenme” bolsa Gije ýarysyndaky Nalaň habaryny aňladýar. Ähli bölek tutuşlygyna Gije ýarysyndaky Nalaň habary baradadyr. Bu, Ylham on birinji bapdaky köçelerde ölümde uklap ýatan, gury süňkleriň ölüm jülgesiniň içinden geçýän gyzlar baradadyr. Bu, gury süňkleriň direlişi baradadyr, hem-de paýhasly gyzlaryň görüp, şatlanmagyna sebäp bolýan “gurluşyk şaguly”nyň pygamberlik wezipesi baradadyr.

Then Zechariah says, “moreover.” Moreover, means to place the following passage over the top of the previous passage. It is a reference to the prophetic principle of line upon line. The previous dialogue identified the awakening at midnight of God’s people, represented by Zechariah. The previous dialogue repeatedly emphasized the desire of God’s people in the last days to understand who the two witnesses of Revelation eleven are. The previous dialogue identified that Zerubbabel represents the work in the first movement and also the work in the last movement. It identified Zerubbabel’s “hands” (representing human power), were to lay the foundation stone and the headstone, but the work of his hands was and is only accomplished through the divine power of the Comforter.

Soňra Zekarýa: «Mundan başga-da» diýýär. «Mundan başga-da» diýen aňlatma indiki parçany öňki parçanyň üstüne goýmagy aňladýar. Bu, pygamberlikdäki «setir üstüne setir» ýörelgesine salgylanmadyr. Öňki gürrüňdeşlik Zekarýa bilen nyşanlanan Hudaý halkynyň ýarym gijede oýandyrylmagyny görkezdi. Öňki gürrüňdeşlik soňky günlerde Hudaý halkynyň Ylham on birinji bapdaky iki şaýadyň kimdigine düşünmek islegini gaýta-gaýta aýratyn nygtady. Ol gürrüňdeşlik Zorobabeliň birinji hereketdäki işi, şeýle hem soňky hereketdäki işi alamatlandyrýandygyny görkezdi. Şeýle-de ol Zorobabeliň «elleriniň» (ynsan güýjüni aňladýan) düýp daşyny hem-de baş daşyny goýmalydygyny, emma onuň elleriniň işiniň diňe Teselli berijiniň ylahy güýji arkaly amala aşyrylandygyny we amala aşyrylýandygyny görkezdi.

The dialogue that followed, which is to be placed over the previous dialogue, identifies that when the “hands of Zerubbabel” are finishing the work, then God’s people in the last days, will “know that the Lord” “sent” Gabriel, the light bearer “unto” God’s people. They will recognize the heavenly communication process that is the first truth represented in connection with the Revelation of Jesus Christ. To refuse the message and work of Zerubbabel, is to refuse the message that comes from Gabriel, which he received from Christ, which He in turn received from the Father.

Ondan soň gelen gürrüňdeşlik, öňki gürrüňdeşligiň üstüne goýulmalydyr; ol, “Zerubbabeliň elleri” işi tamamlap barýarka, soňky günlerde Hudaýyň halkynyň, ýagny “Rebbiň” ýagtylyk göterijisi Gabrieli Öz halkyna “iberendigini” “biljekdigini” görkezýär. Olar Isa Mesihiň Ylhamy bilen baglanyşykda görkezilen ilkinji hakykat bolan gökdäki aragatnaşyk işini tanarlar. Zerubbabeliň habaryny we işini ret etmek, Gabrielden gelýän, onuň ony Mesihden alan, Mesihiň bolsa öz gezeginde Ony Atadan alan habaryny ret etmekdir.

Then the two classes of worshippers are defined. One class “hath despised the day of small things?” The other class “shall rejoice” when they “shall see the plummet in the hand of Zerubbabel with those seven” who “are the eyes of the Lord, which run to and fro through the whole earth.” Those that despise the day of small things, are despising the historical work of William Miller as represented by the “plummet.” They are contrasted with those who rejoice when they see the “plummet” in the hands of Zerubbabel. Zechariah’s “plummet” is the building stone that produces a division. One class despises the “plummet,” for they refuse to see that the “plummet” in the hand of Zerubbabel is with “those seven.” The word “seven” that is with the “plummet,” is the same Hebrew word that is translated as “seven times” in Leviticus twenty-six.

Soňra ybadat edýänleriň iki topary kesgitlenýär. Bir topar «kiçi zatlaryň gününi ýigrenen kimdir?» Beýleki topar bolsa, «Zerubbabeliň elindäki ölçeg daşy şol ýedi bilen bile bolanyny» görenlerinde, ýagny «tutuş ýer ýüzünde o ýan-bu ýana aýlanyp ýören Rebbiň gözleri bolan» şol ýedi bilen bile bolanyny görenlerinde, «şatlanarlar». Kiçi zatlaryň gününi ýigrenýänler, «ölçeg daşy» arkaly görkezilen William Milleriň taryhy işini ýigrenýärler. Olar, «ölçeg daşyny» Zerubbabeliň elinde görenlerinde şatlanýanlar bilen garşy goýulýar. Zekerýanyň «ölçeg daşy» bölünişik emele getirýän gurluşyk daşydyr. Bir topar «ölçeg daşyny» ýigrenýär, çünki olar Zerubbabeliň elindäki «ölçeg daşynyň» «şol ýedi» bilen bile bolandygyny görmekden ýüz öwürýärler. «Ölçeg daşy» bilen bile bolan «ýedi» sözi, Levitler ýigrimi altynjy bapda «ýedi gezek» diýip terjime edilen şol bir ýewreý sözdür.

Then Zechariah repeats the fact that when he wakes up, he does not know who the two witnesses are. He therefore asks another time, “What are these two olive trees?” He repeats it again, questioning “What be these two olive branches which through the two golden pipes empty the golden oil out of themselves?” And Gabriel emphasizes the question by once again answering Zechariah’s question with a question, “Knowest thou not what these be?” to which Zechariah answers, “No.” Gabriel then says “These are the two anointed ones, that stand by the Lord of the whole earth.”

Soňra Zakarýa oýanan wagtynda şol iki şaýadyň kimdigini bilmeýändigini ýene bir gezek gaýtalaýar. Şonuň üçin ol ýene-de: «Bu iki zeýtun agajy näme?» diýip soraýar. Ol muny ýene gaýtalap: «Özlerinden altyn ýagy boşadýan iki altyn turba arkaly duran bu iki zeýtun şahasy näme?» diýip soraýar. Şeýlelikde, Jebraýyl ýene-de Zakarýanyň soragyna sorag bilen jogap berip, onuň ähmiýetini nygtaýar: «Bunlaryň nämedigini bilmeýärsiňmi?» Zakarýa bolsa: «Ýok» diýip jogap berýär. Şondan soň Jebraýyl: «Bular bütin ýeriň Rebbi tarapyndan hyzmat edip duran iki mesh edilen adamdyr» diýýär.

The chapter begins with Gabriel awakening Zechariah out of his sleep. Zechariah therefore represents the virgins that are awakened at midnight, and when those virgins are awakened, they are represented as having an overwhelming burden to understand what the two witnesses of Revelation chapter eleven represent. All the books of the Bible meet and end in the book of Revelation. All the prophets agree with one another, for God is not the author of confusion. All the prophets are speaking more about the last days, than the days in which they lived.

Bap Gabrieliň Zakarýanyň ukusyndan oýarmagy bilen başlanýar. Şonuň üçin Zakarýa ýarym gijede oýarylýan gyzlary aňladýar, we şol gyzlar oýarlanda, olar Ylham kitabynyň on birinji bapyndaky iki şaýadyň nämäni aňladýandygyna düşünmek barada güýçli bir ýüke eýe bolanlar hökmünde görkezilýär. Mukaddes Kitabyň ähli kitaplary Ylham kitabynda birleşýär we şol ýerde tamamlanýar. Ähli pygamberler biri-biri bilen ylalaşýarlar, çünki Hudaý bulaşyklygyň awtory däldir. Ähli pygamberler ýaşan günlerinden has köp soňky günler barada sözleýärler.

Gabriel employs the Alpha and Omega principle by identifying that Zerubbabel will begin and end the work of building the temple. His work is represented as laying the foundation stone at the beginning and the headstone at the end. Zerubbabel represents the movement of the Millerites and the movement of Future for America.

Jebraýyl, Zerubbabeliň ybadathana gurmak işine başlap hem ony tamamlaýandygyny görkezmek arkaly Alfa we Omega ýörelgesini ulanýar. Onuň işi başlangyçda düýp daşy, ahyrynda bolsa baş daşy goýmak hökmünde şekillendirilýär. Zerubbabel Milleritler hereketini hem-de Future for America hereketini aňladýar.

What Gabriel presents to Zechariah is that the work of the Midnight Cry, whether in the movement of the first angel or in the movement of the third angel, is accomplished with the power of the Holy Spirit.

Jebraýylyň Zekerýa bildirýäni şudur: Gije ýarymynyň çagyryşynyň işi, bolsun birinji perişdäniň hereketinde ýa-da üçünji perişdäniň hereketinde, Mukaddes Ruhuň güýji bilen ýerine ýetirilýär.

While they lay dead in the street, the world rejoiced over their dead bodies, but when they arose, the world then feared and they rejoiced. They rejoice because they see the plummet of those “seven times” in the hand of Zerubbabel. The plummet is the stone that is built upon, which separates the wise from the foolish.

Olar köçede öli ýatan wagtlarynda, dünýä olaryň jesetleriniň üstünde şatlanypdy; emma olar dirilenlerinde, dünýä gorkdy, olar bolsa şatlandylar. Olar şatlanýarlar, çünki Zorobabeliň elinde şol “ýedi gezek” pendini görýärler. Pendi — üstünde bina edilýän daşdyr; ol akyldarlary akmaklardan aýyrýar.

Zechariah does not say “the seven,” he says, “those seven.” They see both twenty-five hundred and twenty years of scattering. The word translated as “seven” is the same word that is translated as “seven times” in Leviticus twenty-six, and represents “the curse” of slavery that was brought upon both the northern and southern kingdoms of Israel. The book of Daniel identifies “those seven” as a first and a last indignation.

Zekerýa: «ýedi» diýmeýär, ol: «şol ýedi» diýýär. Olar saçradylmagyň iki müň bäş ýüz ýigrimi ýylynyň ählisini görýärler. «Ýedi» diýip terjime edilen söz Levililer 26-da «ýedi gezek» diýip terjime edilen şol bir sözdür we Ysraýylyň hem demirgazyk, hem-de günorta patyşalyklarynyň üstüne getirilen gulçulygyň «näletini» aňladýar. Danyýel kitaby «şol ýedini» ilkinji we soňky gazap hökmünde kesgitleýär.

The foundation stone laid by William Miller was the “seven times,” and the headstone laid by the movement of the third angel is the “seven times.” Those that rejoice when they see “those seven” in the awakening of the Midnight Cry of the last days, will witness a division and separation of the precious and the vile. The precious will rejoice as they come into full unity, and the vile will find out too late that they have not the oil that has been coming down through the two golden pipes. The truth that causes the rejoicing for one class will be a stone of stumbling for the other class, though it was available to see for all that were willing to see.

William Miller tarapyndan goýlan düýp daşy “ýedi wagt”, üçünji perişdäniň hereketi tarapyndan goýlan baş daşy hem “ýedi wagt”dyr. Ahyrky günleriň Gije Ýarysy Nidasynyň oýanyşynda “şol ýedini” görenlerinde şatlanýanlar, gymmatly bilen bihaýanyň arasynda bir bölünişigi we aýrylyşy görerler. Gymmatlylar doly bitewilige girenlerinde şatlanarlar, bihaýalar bolsa iki altyn turbanyň içinden inip gelýän ýagyň özlerinde ýokdugyny örän giç bilerler. Bir topar üçin şatlyk döredýän hakykat, beýleki topar üçin büdräp ýykyldýan daş bolar, emma ol görmek isleýänleriň hemmesine görmek üçin elýeterli bolupdy.

Just as the “seven times” became a test in the beginning in 1856, when Philadelphian Adventism transitioned unto Laodicean Adventism, the “seven times” is once again a test at the ending, right where Laodicean Adventism is transitioned unto Philadelphian Adventism. The test in the beginning was failed in 1863, with the rejection of the biblical doctrine of “seven times.” Those that fail the test at the ending in 2023, will do so for rejecting the experience demanded by the remedy identified by the “seven times” of Leviticus twenty-six.

“Ýedi wagt” 1856-njy ýylda, Filadelfiýa Adventizmi Laodikeýa Adventizmine geçende, başlangyçda nähili synag bolan bolsa, edil şonuň ýaly, “ýedi wagt” ahyrda-da ýene bir gezek synag bolýar, hut Laodikeýa Adventizminiň Filadelfiýa Adventizmine geçirilýän ýerinde. Başlangyçdaky synag 1863-nji ýylda, “ýedi wagt” baradaky Mukaddes Kitaba degişli taglymatyň ret edilmegi bilen, şowsuz tamamlanyldy. 2023-nji ýylda ahyrdaky synagda şowsuz bolýanlar, Lewiler kitaby ýigrimi altynjy bapdaky “ýedi wagt” tarapyndan görkezilen bejeriş çäresiniň talap edýän tejribesini ret edendikleri üçin şeýle ederler.

It was important to identify that the book of Daniel fully upholds the “seven times,” before we begin to consider the prophetic message of the first six chapters of the book of Daniel, for chapters four and five are about the “seven times,” and they identify the beginning and ending of the two horns of the earth beast of Revelation chapter thirteen.

Daniel kitabynyň ilkinji alty bapynyň pygamberlik habaryny göz öňünde tutup başlamazymyzdan ozal, Daniel kitabynyň “ýedi wagt” düşünjesini doly tassyklaýandygyny anyklamak möhüm bolupdy; sebäbi dördünji we bäşinji baplar “ýedi wagt” hakdadyr, hem-de olar Ylham kitabynyň on üçünji babyndaky ýer ýyrtyjysynyň iki şahasynyň başlangyjyny we soňuny görkezýär.

We will begin our consideration of those first six chapters in the next article.

Indiki makalada şol ilkinji alty bap baradaky garamagymyza başlarys.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.

> Hudaýdan Danyýele berlen nur aýratyn-da şu soňky günler üçin berildi. Onuň Şinaryň beýik derýalary bolan Ulaý bilen Hiddekeliň kenarlarynda gören görnüşleri häzir amala aşmak döwründedir, hem-de öňünden aýdylan ähli wakalar tiz wagtda ýerine ýeter.

> “Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.

> «Danyýeliň pygamberlikleri berlende, ýahudy halkynyň ýagdaýlaryny göz öňüne getiriň. »

> “Let us give more time to the study of the Bible. We do not understand the word as we should. The book of Revelation opens with an injunction to us to understand the instruction that it contains. ‘Blessed is he that readeth, and they that hear the words of this prophecy,’ God declares, ‘and keep those things which are written therein: for the time is at hand.’ When we as a people understand what this book means to us, there will be seen among us a great revival. We do not understand fully the lessons that it teaches, notwithstanding the injunction given us to search and study it.

> “Geliň, Mukaddes Kitaby öwrenmäge has köp wagt bagyş edeliň. Biz Söze gerekli derejede düşünemzok. Ylham kitaby öz içine alýan öwüt-nesihata düşünmegimiz üçin bize berlen bir buýruk bilen açylýar. Hudaý şeýle diýýär: ‘Bu pygamberligiň sözlerini okaýan bagtlydyr, eşidýänler hem bagtlydyr we onda ýazylan zatlary ýerine ýetirýänler bagtlydyr; çünki wagt golaýdyr.’ Biz halk hökmünde bu kitabyň biziň üçin nämäni aňladýandygyna düşünsek, aramyzda beýik bir oýanış görner. Ony agtarmak we öwrenmek barada bize berlen buýruga garamazdan, onuň öwredýän sapaklaryna doly düşünemzok.”

> “In the past teachers have declared Daniel and the Revelation to be sealed books, and the people have turned from them. The veil whose apparent mystery has kept many from lifting it, God’s own hand has withdrawn from these portions of His word. The very name ‘Revelation’ contradicts the statement that it is a sealed book. ‘Revelation’ means that something of importance is revealed. The truths of this book are addressed to those living in these last days. We are standing with the veil removed in the holy place of sacred things. We are not to stand without. We are to enter, not with careless, irreverent thoughts, not with impetuous footsteps, but with reverence and godly fear. We are nearing the time when the prophecies of the book of Revelation are to be fulfilled.” Testimonies to Ministers, 113.

> “Öňler mugallymlar Danyýel bilen Ylham kitaby möhürlenen kitaplardyr diýip yglan etdiler, halk hem olardan ýüz öwürdi. Görünýän syrlylygy sebäpli köpleriň ony galdyrmagyna päsgel beren perdäni, Hudaý Öz Sözüniň şu bölekleriniň üstünden Öz eli bilen aýyrdy. Hut ‘Ylham’ adynyň özi onuň möhürlenen kitapdygy baradaky beýana garşy gelýär. ‘Ylham’ diýmek, möhüm bir zadyň aýan edilýändigini aňladýar. Bu kitabyň hakykatlary şu ahyrzamanyň günlerinde ýaşaýanlara gönükdirilendir. Biz perdäniň aýrylan mukaddes zatlaryň mukaddes ýerinde durýarys. Biz daşarda durmaly däldiris. Biz biparh, hormatsyz pikirler bilen däl-de, howlukmaç ädimler bilen däl-de, eýsem hormat we Hudaýdan gorky bilen girmelidiris. Biz Ylham kitabynyň pygamberlikleriniň amala aşjak wagtyna golaýlaýarys.” Testimonies to Ministers, 113.

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