Article

# The Book of Daniel - Number Thirty-One

Danyýel Kitaby — Otuz Birinji San

America’s Warning: The Significance of Daniel’s Interpretation for Today

Amerikanyň Duýduryşy: Danieliň Düşündirişiniň Şu Gün Üçin Ähmiýeti

Author

Jeff Pippenger

Published

December 26, 2023

Formats

PDF
Word
Song MP3

The writing on the wall, and Daniel’s interpretation to Belshazzar, represents the final pronouncement against both the apostate Republican horn and the apostate Protestant horn of the United States. The beginning history of both the founding fathers of the United States and the pioneers of Adventism are clearly recorded, yet the lessons and warnings contained therein have been set aside over “four generations”. Belshazzar perfectly represents this truth.

Diwardaky ýazgy we Danyýeliň ony Belşazara düşündirişi, Amerikanyň Birleşen Ştatlarynyň hem dinden çykan Respublikan şahyna, hem-de dinden çykan Protestant şahyna garşy çykarylan ahyrky hökümi aňladýar. Amerikanyň Birleşen Ştatlarynyň esaslandyryjy atalarynyň başlangyç taryhy hem-de Adwentizmiň pionerleriniň taryhy aýdyň ýazga geçirilendir, emma şolaryň içinde jemlenen sapaklar we duýduryşlar “dört nesliň” dowamynda bir gyra süýşürilipdir. Belşazar bu hakykaty kämil derejede wekilçilik edýär.

It is not necessary to define a precise period of time to decide what a generation amounts to, for God’s Word never fails, and it speaks directly that it is in the fourth generation when God closes up the books on nations who have rebelled against His revealed will.

Bir nesliň näçe wagta barabardygyny kesgitläp bilmek üçin takyk bir wagt möhletini anyklamak zerur däldir, çünki Hudaýyň Sözi hiç haçan puja çykmaýar, we Onuň aýan edilen erkine garşy pitne eden milletleriň hasap-kitaplaryny Hudaýyň dördünji nesilde ýapýandygyny ol gönüden-göni aýdýar.

> And God spake all these words, saying, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:1.

> Soňra Hudaý şu sözleriň ählisini aýdyp şeýle diýdi: Men seni Müsür ýurdundan, gulçulyk öýünden çykaran Reb seniň Hudaýyňdyryn. Menden başga seniň başga hudaýlaryň bolmasyn. Özüň üçin ne ýokardaky asmanda bar bolan zatlaryň, ne aşakdaky ýerde bar bolan zatlaryň, ne-de ýeriň astyndaky suwlarda bar bolan zatlaryň hiç biriniň nagyşlanan şekilini ýa-da meňzeşligini ýasama. Olara baş egmegin hem olara gulluk etmegin; çünki Men, Reb seniň Hudaýyň, gabanjaň Hudaýdyryn; Meni ýigrenýänleriň atalarynyň etmişlerini çagalarynyň başyna, üçünji we dördünji nesline çenli ýetirýändirin; emma Meni söýýänlere we tabşyryklarymy berjaý edýänlere müňlerçe nesil dowamynda rehimdarlyk görkezýändirin. Çykyş 20:1.

In the final generation, and therefore the prophetic “fourth generation” of ancient Israel, both John the Baptist and Christ identified that generation, as a generation of vipers.

Soňky nesilde, şonuň üçin-de gadymy Ysraýylyň pygamberlik taýdan “dördünji nesli” bolan döwürde, Ýahýa Çokundyryjy hem-de Mesih şol nesli ýylanlaryň nesli diýip atlandyrdylar.

> O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Matthew 12:34–37.

> Ýylanlaryň nesli, siz erbet bolup, nädip ýagşy zatlary aýdyp bilýärsiňiz? Çünki agzyň aýdýany ýüregiň dolulygyndandyr. Ýagşy adam ýüreginiň ýagşy hazynasyndan ýagşy zatlary çykarýar; erbet adam bolsa erbet hazynasyndan erbet zatlary çykarýar. Emma Men size diýýärin: adamlaryň aýdan her bir biderek sözi üçin olar höküm gününde hasabat bererler. Çünki sözleriň bilen aklanarsyň, sözleriň bilen hem höküm edilersiň. Matta 12:34–37.

In the final generation of the earth beast, it speaks as a dragon (a viper). From 1863, through until the Sunday law, the Republican horn has turned away from the Constitution of the United States. The blessings that God bestowed upon the nation turned the hearts of the citizens and leaders away from their responsibility to protect the principles that produced the wealth and affluence they had come to enjoy, and they forgot the motivation that directed the founding fathers in producing the sacred document that produced the wealth and affluence that they thereafter allowed to seduce them. They not only forgot the purpose of the sacred document, but they also forgot their responsibility to preserve the principles contained within the document.

Ýer ýyrtyjysynyň iň soňky neslinde ol aždarha (ýylan) ýaly gepleýär. 1863-nji ýyldan başlap, Ýekşenbe kanunyna çenli aralykda, Respublikan şah Amerikanyň Birleşen Ştatlarynyň Konstitusiýasyndan ýüz öwürdi. Hudaýyň bu millete bagyş eden bereketleri raýatlaryň we ýolbaşçylaryň ýüreklerini, özleriniň lezzet alyp başlan baýlygyny we bolçulygy emele getiren ýörelgeleri goramak jogapkärçiliginden sowdy; şeýlelikde olar, soňundan özlerini aldap-öwren şol baýlygy we bolçulygy ýüze çykaran mukaddes resminamany döretmekde esas goýujy atalaryň ýol görkezijisi bolan sebäbi unutdylar. Olar diňe bir şol mukaddes resminamanyň maksadyny unutmak bilen çäklenmän, eýsem onuň içinde jemlenen ýörelgeleri gorap saklamak baradaky öz jogapkärçiliklerini hem unutdylar.

From 1863, through until the Sunday law, the true Protestant horn (Adventism), has turned away from its foundational truths established by God through the ministry of William Miller. The blessings that God bestowed upon Adventism, turned the hearts of the citizens and leaders away from their responsibility to protect the principles that produced the spiritual wealth they had come to enjoy, and they forgot the purpose of the pioneers in producing the message represented upon the two sacred charts, that was designed to establish the prophetic wealth they were to guard and proclaim.

1863-nji ýyldan başlap, ýekşenbe kanuny güýje girýänçä, hakyky protestant şahy (Adwentizm) Hudaýyň William Milleriň gullugy arkaly berkarar eden esas goýujy hakykatlaryndan ýüz öwürdi. Hudaýyň Adwentizme eçilen bereketleri, raýatlaryň we ýolbaşçylaryň ýüreklerini özleriniň eýe bolup başlan ruhy baýlygyny döreden ýörelgeleri goramak borjundan sowdy, şeýle hem olar iki mukaddes çartda şekillendirilen habary kemala getirmekde öňdebaryjylaryň maksadyny unutdylar; bu habar özleriniň goramaly we yglan etmeli pygamberlik baýlygyny berkarar etmek üçin niýetlenendi.

When the Lord entered into covenant with ancient Israel at Mount Sinai, He provided two sacred tables containing His ten laws, that were to be the symbol of His covenant relationship with His people. When He instituted the annual festivals, He directed that at Pentecost there was to be an offering of two loaves, that were to be lifted up. The wave offering of the two loaves was the only offering in the sanctuary service that was to have leaven (a symbol of human sin, malice, wickedness and hypocrisy), included in its preparation.

Reb gadymy Ysraýyl bilen Sinaý dagynda äht baglaşanda, Öz halky bilen bolan äht gatnaşyklarynyň nyşany bolmaly bolan On kanunyny öz içine alýan iki mukaddes daş tagtany berdi. Ol ýyllyk baýramlary ornaşdyranda, Pentikost güni ýokary galdyrylmaly iki çörekden ybarat sadakanyň getirilmelidigini buýurdy. Bu iki çöregiň galgadylýan sadakasy mukaddes ýer hyzmatynda taýýarlanyşyna hamyrmaýa (adamzadyň günäsiniň, ýaman niýetiniň, pisliginiň we ikiýüzlüliginiň nyşany) goşulmaly bolan ýeke-täk sadaka bolupdy.

> Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. 1 Corinthians 5:6–8.

> Siziň öwünmegiňiz gowy däldir. Azajyk hamyrmaýanyň tutuş hamyry göterýändigini bilmeýärsiňizmi? Şonuň üçin köne hamyrmaýany aýryp taşlaň, tä täze hamyr bolarsyňyz; çünki siz hamyrmaýasyzsyňyz. Sebäbi biziň Pasha gurbanymyz bolan Mesih hem biziň ugrumyz üçin gurban edildi. Şeýlelikde, baýramy köne hamyrmaýa bilen-de, ýamanlygyň we pisligiň hamyrmaýasy bilen-de däl, eýsem ak ýürekdenligiň we hakykatyň hamyrmaýasyz çöregi bilen belläliň. 1 Korinfliler 5:6–8.

> In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. Luke 12:1.

> Şol aralykda, sansyz-sajaksyz köp adam ýygnanyp, biri-biriniň üstüne basyşar derejä ýetende, ol ilki bilen Öz şägirtlerine şeýle diýmäge başlady: «Pariseýleriň hamyrmaýasyndan, ýagny ikiýüzlülikden ägä boluň». Luka 12:1.

The two wave loaves that were lifted up as a wave offering, were the symbol of the ensign of the one hundred and forty-four thousand, who, though sinners, had, through the power of God, purged out their leaven of malice, wickedness and hypocrisy. The leaven that was in the loaves represented men (sinners), who had overcome sin through the purification process represented as being “baked” by the furnace fire of the messenger of the covenant in Malachi chapter three. The loaves also represented the “bread of heaven”, for when offered, they were to be lifted up to heaven as a wave offering.

Galgalma sadakasy hökmünde ýokary galdyrylan iki tolkunly çörek ýüz kyrk dört müňüň baýdagynyň nyşanydy; olar günäkär bolsalar-da, Hudaýyň güýji arkaly özlerindäki ýamanlyk, pislik we ikiýüzlülik hamyrmaýasyny arassalap çykarypdylar. Çörekleriň içindäki hamyrmaýa günäni, Malakiýanyň üçünji babynda ähtiň habarçysynyň peç ody bilen “bişirilmek” hökmünde görkezilen arassalanma işi arkaly ýeňip geçen adamlary (günäkärleri) aňladýardy. Şeýle-de çörekler “asmanyň çöregini” aňladýardy, çünki olar hödürlenende galgalma sadakasy hökmünde asmana ýokary galdyrylmalydy.

At Pentecost, when the fulfillment of the typification of the two loaves that had been offered through the years at the Pentecostal festival arrived, Christ’s disciples began the work of calling another group (the second loaf) out from the Gentile world. There would then be two loaves that were both purified from sin (leaven).

Pentikost güni, Pentikost baýramynda ýyllar boýy hödürlenip gelnen iki çörege degişli nusgalylygyň ýerine ýetirilmegi gelende, Mesihiň şägirtleri başga bir topary (ikinji çöregi) butparazlar dünýäsinden çagyrıp çykarmak işine başladylar. Şonda günäden (hamyrmaýadan) arassalanan iki çörek bolardy.

The two tables of the Ten Commandments became the symbol of the covenant relationship of ancient Israel, and the two wave loaves represent the covenant relationship with the early Christian church. In the beginning of the history of the earth beast, the two sacred tables of Habakkuk were given as the symbol of the covenant relationship of modern Israel, the true Protestant horn, just as the sacred Constitution was given to the Republican horn. The Lord is now calling the one hundred and forty-four thousand to stand up as a mighty army, and when they do, they will be lifted up as a wave offering (ensign) as they are thrown into the furnace heated seven times hotter.

On tabşyrykdan ybarat iki daş tagta gadymy Ysraýylyň äht gatnaşyklarynyň nyşanyna öwrüldi, tolkun sadakasy edilýän iki çörek bolsa irki hristian buthanasy bilen äht gatnaşyklaryny aňladýar. Ýer ýyrtyjysynyň taryhynyň başynda Habakugyň iki mukaddes tagtasy häzirki zaman Ysraýylynyň, ýagny hakyky protestant şahynyň, äht gatnaşyklarynyň nyşany hökmünde berildi; edil mukaddes Konstitusiýanyň Respublikan şaha berlşi ýaly. Reb häzirki wagtda ýüz kyrk dört müňi kuwwatly goşun hökmünde aýaga galmaga çagyrýar, olar muny edenlerinde bolsa, ýedi esse gyzdyrylan peje zyňylýarkalar, tolkun sadakasy (alamat) hökmünde ýokary galdyrylar.

That ensign represents the law of the Ten Commandments, it also represents those who walk in the furnace fire with the living Bread of Heaven beside them, and also those who uphold the foundational teachings symbolized on Habakkuk’s two sacred tables. Those emblems are all represented in the two witnesses of Revelation chapter eleven.

Şol baýdak On Tabşyrygyň kanunyny aňladýar; ol şeýle hem pejiň otunda asmandan inen diri Çörek olaryň ýanynda bolup ýöränleri, hem-de Habakugyň iki mukaddes tagtasynda nyşanlanan binýatlaýyn taglymatlary goldaýanlary aňladýar. Şol alamatlaryň hemmesi Ylham kitabyň on birinji babyndaky iki şaýatda beýan edilendir.

Belshazzar’s judgment represents the testimony against both horns of the earth beast. In the time of that judgment, there was one woman (a church), that understood that the only man in the kingdom that could recognize and interpret the handwriting was Daniel.

Belşazaryň hökümi ýerdäki haýwanyň iki şahyna garşy şaýatlygy aňladýar. Şol höküm wagtynda, ýurtda ýazgyny tanap we ony düşündirip biljek ýeke-täk adamyň Danyýel bolandygyna düşünýän bir aýal (bir ýygnak) bardy.

> And I have heard of thee, that thou canst make interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom. Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation.

> Men sen hakda eşitdim: sen düşündirişler berip bilýärsiň we şübheleri çözüp bilýärsiň. Indi ýazgyny okap, onuň düşündirişini maňa mälim edip bilseň, al geýim bilen geýdirilersiň, boýnuňa altyn zynjyr dakylar we patyşalykda üçünji hökümdar bolarsyň. Şonda Danyýel patyşanyň huzurynda jogap berip aýtdy: “Goý, sowgatlaryň özüňe galsyn, sylaglaryňy bolsa başga birine ber; muňa garamazdan, men ýazgyny patyşa okap bererin we onuň düşündirişini oňa mälim ederin.”

> O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour: And for the majesty that he gave him, all people, nations, and languages, trembled and feared before him: whom he would he slew; and whom he would he kept alive; and whom he would he set up; and whom he would he put down. But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him: And he was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses: they fed him with grass like oxen, and his body was wet with the dew of heaven; till he knew that the most high God ruled in the kingdom of men, and that he appointeth over it whomsoever he will.

> Eý patyşa, Beýik Hudaý seniň ataň Nebukadnesara patyşalyk, beýiklik, şöhrat we hormat berdi. Oňa beren beýikligi sebäpli, ähli halklar, milletler we diller onuň öňünde titräp gorkardylar: ol kimi islese öldürýärdi; kimi islese diri galdyrýardy; kimi islese ýokary göterýärdi; kimi islese peseldýärdi. Emma onuň ýüregi tekepbirlik bilen ýokary galdyrylansoň we akyly buýsançda gatansoň, ol patyşalyk tagtyndan agdaryldy, şöhraty hem ondan alyndy. Ol adam perzentleriniň arasyndan kowuldy; ýüregi haýwanlaryň ýüregine meňzedildi, mesgeni hem ýabany eşekleriň arasynda boldy. Oňa öküzler ýaly ot iýdirildi, teni hem gökleriň çygy bilen ezildi; ahyrsoňy ol Beýik Hudaýyň adamlar patyşalygynda höküm sürýändigini we onuň üstünden kimi islese şony belleýändigini aňýança şeýle boldy.

> And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this; But hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified: Then was the part of the hand sent from him; and this writing was written. And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN. This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it. TEKEL; Thou art weighed in the balances, and art found wanting. PERES; Thy kingdom is divided, and given to the Medes and Persians.

> Sen onuň ogly, eý Belşazar, bularyň hemmesini bilýän bolsaň-da, ýüregiňi peseltmediň; emma gökleriň Rebbiňe garşy özüňi beýgeltdiň; onuň öýüniň gap-gaçlaryny seniň öňüňe getirdiler, sen, begleriň, aýallaryň we gyrnaklaryň şolarda şerap içdiňiz; sen kümüşden, altyndan, bürünçden, demirden, agaçdan we daşdan bolan, görmeýän, eşitmeýän we bilmeýän hudaýlary öwdüň; emma demiň Öz elinde bolan we ähli ýollaryň Özüne degişli bolan Hudaýy şöhratlandyrmadyň. Şonda Ondan eliň bir bölegi iberildi we bu ýazgy ýazyldy. Ýazylan ýazgy şudur: MENE, MENE, TEKEL, UPHARSIN. Munuň düşündirişi şudur: MENE; Hudaý seniň şalygyňy sanady we ony tamam etdi. TEKEL; sen terezide çekildiň we ýetmez tapyldyň. PERES; seniň şalygyň bölündi we midelilere hem parsylara berildi.

> Then commanded Belshazzar, and they clothed Daniel with scarlet, and put a chain of gold about his neck, and made a proclamation concerning him, that he should be the third ruler in the kingdom. In that night was Belshazzar the king of the Chaldeans slain. And Darius the Median took the kingdom, being about threescore and two years old. Daniel 5:16–31.

> Şonda Belşazar buýruk berdi, şonda Danyýele gyrmyzy don geýdirdiler, onuň boýnuna altyn zynjyr dakdylar we onuň hakynda patyşalykda üçünji höküm sürüji boljakdygyny yglan etdiler. Şol gije kaldeýleriň patyşasy Belşazar öldürildi. Midiýaly Dariýus hem, takmynan altmyş iki ýaşyndaka, patyşalygy ele aldy. Daniel 5:16–31.

At the Sunday law in the United States the cup of iniquity and the cup of probationary time will be full, for the nation and for the apostate Republican horn and the apostate Protestant horn, for God will have “numbered” (the sixth) “kingdom, and finished it.” Both horns, and the nation will have been “weighed in the balances” (of the judgment taking place in the sanctuary) “and found wanting”. The United States will then be “divided,” as civil war and despotism ensues, and then be given to the seventh and eighth kingdoms of Bible prophecy.

Amerikanyň Birleşen Ştatlarynda ýekşenbe kanuny girizilen wagtda, ýaramazlygyň käsesi-de, synag möhletiniň käsesi-de millet üçin, mürtede öwrülen Respublikanyň şahy üçin hem, mürtede öwrülen Protestantlygyň şahy üçin hem doly bolar; çünki Hudaý “patyşalygy” (altynjy patyşalygy) “sanap, ony tamamlar.” Iki şah hem, millet hem “terezide” (mukaddes ýerde bolup geçýän hökümde) “çekilip, kem tapylar.” Şondan soň Amerikanyň Birleşen Ştatlary “bölüner,” sebäbi raýat urşy we despotizm başlanar, soňra bolsa Injil pygamberliginiň ýedinji we sekizinji patyşalyklaryna berler.

> “Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.

> Reb Amorlylar hakynda şeýle diýdi: “Dördünji nesilde olar ýene şu ýere gelerler; çünki Amorlylaryň ýazygyny ölçegi entek dolan däldir”. Bu halk özüniň butparazlygy we bozuklygy bilen göze ilýän bolsa-da, öz ýazygynyň käsesini entek doldurmandy, şonuň üçin Hudaý onuň bütinleý ýok edilmegi barada buýruk berjek däldi. Halk ylahy gudratyň aýratyn bir ýagdaýda ýüze çykarylýandygyny görmelidi, şeýlelikde olar özlerini aklar ýaly hiç bir bahanasyz galardylar. Rehimli Ýaradyjy olaryň ýazygyna dördünji nesle çenli sabyr bilen çydam etmäge taýýardy. Soňra, eger gowulyga tarap hiç bir üýtgeşiklik görünmese, Onuň höküm-jenjeleri olaryň üstüne inmelidi.

> “With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.

> Çäksiz Olan henizem ýalňyşsyz takyklyk bilen ähli milletler bilen hasap saklaýar. Onuň rehimdarlygy toba çagyryşlary bilen hödürlenýän mahaly, bu hasap açyk galar; emma sanlar Hudaýyň kesgitlän belli möçberine ýetende, Onuň gazabynyň hyzmaty başlanýar. Hasap ýapylýar. Ylahy sabyr soňlanýar. Olar üçin indi rehim-şepagat haýyşy ýokdur.

> “The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.

> Pygamber asyrlaryň içinden nazar salyp, hut şu döwri öz ylhamly görşüniň öňünde gördi. Bu döwrüň halklary deňi-taýy bolmadyk merhemetleriň kabul edijileri boldular. Olar gökleriň iň saýlama bereketlerine eýe edildiler, emma artan tekepbirlik, açgözlük, butparazlyk, Hudaýa äsgermezçilik etmek we pes minnetdarlyksyzlyk olaryň garşysyna ýazylgydyr. Olar Hudaý bilen hasabyny tizden ýapýarlar.

> “But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.

> “Ýöne meni titreýän zat şudur: iň uly nur we artykmaçlyklary alanlar höküm sürýän günä bilen hapalananlardyr. Töweregindäkileriň adalatsyz täsiri astynda, köpler, hatda hakykaty ykrar edýänleriň hem ençemesi sowap, erbetligiň güýçli akymyna kapyl edilýärler. Hakyky takwalyga we mukaddeslige edilýän umumy ýigrenç, Hudaý bilen ýakyn birleşmeýänleri Onuň kanunyna bolan hormatlaryny ýitirmäge alyp barýar. Eger olar nura eýerip, ýürekden hakykata boýun bolan bolsalar, bu mukaddes kanun, şeýle ýigrenilip we bir gyra süýşürilip durka, olaryň nazarynda has-da gymmatly görünjekdi. Hudaýyň kanunyna edilen hormatsyzlyk has açyk ýüze çykdygyça, onuň berjaý edijileri bilen dünýäniň arasyndaky tapawut çyzygy has-da aýdyň bolýar. Ylahy buýruklara bolan söýgi bir gatlakda artýar, olara bolan äsgermezçilik beýleki bir gatlakda artdygyça.”

> “The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’

> «Krizis çalt ýakynlaşýar. Çalt ulalýan sanlar Hudaýyň baryp görmeginiň wagtynyň eýýäm golaýlap gelendigini görkezýär. Ol jezalandyrmaga meýilsiz bolsa-da, şonda-da jezalandyrar, hem-de ony tiz ýerine ýetirer. Nuryň içinde ýöreýänler ýakynlaşýan howpuň alamatlaryny görerler; emma olar heläketiň gopmagyna parhsyz, asuda garaşyp oturmaly däldirler, özlerini Hudaýyň baryp görmek gününde Öz halkyny gorajakdygyna bolan ynanç bilen köşeşdirmeli däldirler. Asla beýle däl. Olar başgalary halas etmek üçin yhlas bilen zähmet çekmegiň öz borçlarydygyna göz ýetirmelidirler, kömek üçin berk iman bilen Hudaýa ýüz tutup. «Dogruçyl adamyň täsirli, gyzgyn dilegi köp zady başarýar».

> “The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.

> Takwalylygyň hamyry öz güýjüni bütinleý ýitirmändir. Ybadathananyň howpy we ruhdan düşkünligi iň ýokary derejä ýeten wagtda, ýagtylykda durýan kiçijik topar ýurtda edilýän ýigrenji zatlar üçin ah çekip, nala eder. Emma olaryň doga-dilegleri has hem aýratynlykda ybadathananyň hatyrasyna göteriler, çünki onuň agzalary dünýäniň ýol-ýörelgesine görä hereket edýärler.

> “The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.

> Bu wepaly az sanlyja ynamlylaryň çyn ýürekden edýän dogalary biderek bolmaz. Reb ar alyjy hökmünde öňe çykanda, ol imany onuň päkliginde saklan we özlerini dünýäniň hapalygyndan tegmilsiz gorap saklanlaryň hemmesiniň hem penakäri bolup geler. Hut şu wagtda-da Hudaý Öz saýlanlarynyň, gije-gündiz Oňa ýalbarýanlarynyň, olara sabyr edip uzak wagt garaşsa-da, aryny aljakdygyny wada berdi.

> “The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 208–210.

> Buýruk şeýle: «Şäheriň içinden, Ýerusalimiň içinden geç-de, onuň içinde edilýän ähli ýigrenji işler üçin ah çekýän we perýat edýän adamlaryň maňlaýlaryna bir nyşan goý». Bu ah çekip, perýat edýänler ýaşaýyş sözlerini yglan edip gelýärdiler; olar käýinç berýärdiler, nesihat edýärdiler we ýalbaryp ýüz tutýardylar. Hudaýy hormatsyzlandyryp gelenleriň käbiri toba etdiler we Onuň öňünde ýüreklerini peseltdiler. Emma Rebbiň şöhraty Ysraýyldan çekilip gidipdi; köpüsi henizem diniň daşky görnüşlerini dowam etdirseler-de, Onuň gudraty we huzury ýokdy. Testimonies, volume 5, 208–210.

Those represented by Daniel as he stood before Belshazzar, who know the “Future for America“, will then receive Daniel’s “scarlet robe”, a “necklace of gold”, and be proclaimed as “the third ruler in the kingdom.” Scarlet is the sign and color of the first born, who receive a double portion of the Father’s inheritance, who are the one hundred and forty-four thousand.

Belşazaranyň öňünde duran Danyýel arkaly wekil edilenler, “Amerika üçin Geljegi” bilýänler, şol wagt Danyýeliň “al donuny”, “altyn boýunşygyny” alarlar we “patyşalykda üçünji hökümdar” diýip yglan edilerler. Al reňk ilkinji doglanlaryň nyşany we reňkidir; olar Atanyň mirasynyň iki esse paýyny alýanlar, ýagny ýüz kyrk dört müňdir.

> These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

> Bular aýallar bilen haram bolmadyklar; çünki olar päkdirler. Bular Guzynyň nirä gitse, onuň yzyna düşýänlerdir. Bular Hudaýa we Guzuja ilkinji miweler hökmünde adamalaryň arasyndan halas edilip satyn alnanlardyr. Ylham 14:4.

Of the two loaves that are lifted up as an ensign, it is the first born (the first fruits), who has a scarlet thread placed upon their hand.

Alamat hökmünde ýokary galdyrylýan iki çöregiň içinden, ellerine gyrmyzy sapak dakylanlar ilkinji doglanlardyr (ilk miwelerdir).

> And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first. And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez. And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah. Genesis 38:28–30.

> Onuň zähmeti tutanda, olaryň biri elini çykardy; mama onuň elini alyp, oňa gyzyl sapak baglap: «Ilki çykan şudur» diýdi. Emma ol elini yzyna çekende, ine, dogany çykdy; şonda ol: «Sen nähili ýaryp çykdyň? Bu ýarylyş seniň üstüňe bolsun» diýdi. Şonuň üçin onuň adyna Pharaz dakdylar. Soňra elinde gyzyl sapakly bolan dogany çykdy; onuň adyna bolsa Zarah dakdylar. Gelip çykyş 38:28–30.

The first mention of “scarlet” in the Scriptures is when “Zarah,” who is the first born, and whose name means ‘a rising light,’ came out first, from the twins that were fathered by Judah. The mother, Tamar (who had played the harlot), was the wife of Judah’s deceased, wicked son. Zarah, the ‘rising light,’ came from the tribe of Judah, and had a scarlet thread upon his hand. “Pharez” means to break out, and he represents those that break away from the papacy, and come out of Babylon during the Sunday law crisis.

Mukaddes Ýazgylarda “gyzyl” hakynda ilkinji agzalýan ýer, Ýahudanyň atalyk eden ekizleriniň arasynda ilkinji bolup dünýä inen we ady “dogýan ýagtylyk” diýen manyny berýän “Zarahyň” ilkinji bolup çykanydyr. Ejesi Tamar (jelepçilik edipdi) Ýahudanyň ölen, erbet oglunyň aýalydy. “Dogýan ýagtylyk” bolan Zarah Ýahuda taýpasyndan çykdy we onuň elinde gyrmyzy bir sapak bardy. “Pharez” “bozup çykmak” diýmegi aňladýar, ol papalykdan ýüz öwrüp, Ýekşenbe kanuny krizisi döwründe Wawilondan çykyp gidýänleri aňladýar.

The “scarlet line” was also the sign that protected the harlot of Jericho, when the city of Jericho was destroyed.

Ýerihon şäheri ýok edilende, “gyzyl ýüp” hem Ýerihonyň jelep aýalyny goran alamat bolupdy.

> Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee. And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless: and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him. And if thou utter this our business, then we will be quit of thine oath which thou hast made us to swear. And she said, According unto your words, so be it. And she sent them away, and they departed: and she bound the scarlet line in the window. Joshua 2:18–21.

> Ine, biz bu ýurda girenimizde, sen bizi sallap düşüren şol penjirede gyzyl ýüpi baglarsyň; hem-de kakaňy, ejeňi, doganlaryňy we kakaňyň ähli öý-hojalygyny öýüňe ýygnarsyň. Şeýle bolar: öýüňiň gapylaryndan çykyp köçä giden her kimiň gany öz kellesiniň üstünde bolar, biz bolsa günäsiz bolarys; emma öýde seniň bilen bolan her kimiň üstüne biriniň eli degse, onuň gany biziň kellemiziň üstünde bolar. Eger sen biziň bu işimizi aýan etseň, onda bize ant içdiren bu antdan boş bolarys. Ol hem aýtdy: «Siziň sözleriňize görä bolsun». Soňra olary goýberdi, olar hem gitdiler; ol bolsa gyzyl ýüpi penjirede baglady. Ýeşuwa 2:18–21.

Daniel’s scarlet garment identifies that he then represents the one hundred and forty-four thousand, the first of two wave loaves that are lifted up. As loaves of bread they represent the Bread of heaven, who was given a scarlet robe in the common hall on His way to the crucifixion. In Belshazzar’s banquet hall, which typified the common hall where Jesus was given a robe of scarlet, it is given to those that understand the crisis that is just ahead in the “Future for America”.

Danyýeliň gyrmyzy lybasy şonda onuň ýokary galdyrylýan iki tolkun çöreginiň ilkinjisi bolan ýüz kyrk dört müňi wekil edýändigini görkezýär. Olar çörek hökmünde gökden gelen Çöregi alamatlandyrýarlar; Ol haça çüýlenmäge barýan ýolunda umumy zalynda gyrmyzy don geýdirilen eken. Belşazzaryň meýlis zalynda, ýagny Isanyň gyrmyzy don geýdirilen umumy zalyny öňden alamatlandyran ýerde, bu lybas “Future for America” atly eserde beýan edilen, edil öňde duran krizise düşünýänlere berilýär.

> Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers. And they stripped him, and put on him a scarlet robe. Matthew 27:27, 28.

> Şondan soň häkimiň esgerleri Isany umumy zala alyp girdiler-de, onuň töweregine ähli esger toparyny ýygnadylar. Soňra Oňa eşiklerini çykaryp, al don geýdirdiler. Matta 27:27, 28.

The robe given to those represented by Daniel is Christ’s robe of righteousness, which is white.

Daniýel tarapyndan wekilçilik edilýänlere berlen lybas, ak bolan Mesihiň dogrulyk lybasydyr.

> Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. Revelation 19:7, 8.

> Şatlanyp, begeneliň-de, Oňa hormat bereliň; çünki Guzynyň toýy geldi, Onuň gelni bolsa özüni taýyn etdi. Oňa arassa we ak nepis zygyr mata geýinmäge rugsat berildi; sebäbi ol nepis zygyr mata mukaddesleriň dogruçyllygydyr. Ylham 19:7, 8.

The robe given to those represented as Daniel is both scarlet and white, for their robes have been washed with fuller’s soap, by the fuller of Malachi chapter three, when he purifies the sons of Levi.

Danyýl hökmünde şekillendirilýänlere berlen don hem al, hem-de akdyr, çünki olaryň donlary Malahynyň üçünji babyndaky kir ýuwujy tarapyndan, ol Lewiniň ogullaryny arassalan wagty, kir ýuwujynyň sabyny bilen ýuwlup arassalanypdyr.

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Malachi 3:2, 3.

> Emma onuň geliş gününe kim çydap biler? Ol peýda bolanda kim durup biler? Çünki Ol eredijiniň ody ýaly, kir ýuwujynyň sabyny ýalydyr. Ol kümşi eredip arassalaýan kimin oturar; Lewiniň ogullaryny arassalar, olary altyn we kümüş ýaly saplar, şeýdip olar Rebbe dogrulyk bilen gurbanlyk hödürlärler. Malakiýa 3:2, 3.

The robe is white, but only because it was washed in the scarlet blood of the lamb.

Donuň dony akdyr, ýöne diňe Guzynyň al reňkli ganynda ýuwlandygy üçin.

> And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Revelation 1:5, 6.

> We Isa Mesih tarapyndan hem — Ol ynamdar şaýat, ölülerden ilkinji doglan hem-de ýer ýüzüniň patyşalarynyň Hökümdarydyr. Öz gany bilen bizi söýen we günälerimizden ýuwan, hem-de bizi Hudaýa, Öz Atasyna, patyşalar we ruhanylar eden Oňa şöhrat we hökümranlyk ebedilikden-ebedilige bolsun. Amin. Ylham 1:5, 6.

The first mention of a golden chain, is when Joseph is appointed to the leadership of Egypt.

Altyn zynjyr ilkinji gezek Ýusubyň Müsüriň ýolbaşçylygyna bellenen wagty ýatlanylýar.

> And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck. Genesis 41:41–43.

> Soňra Firgun Ýusuba diýdi: «Ine, men seni bütin Müsür ýurdunyň üstünden goýdum». Firgun ýüzügini öz elinden çykaryp, Ýusubyň eline dakdy; oňa nepis zygyr lybaslaryny geýdirdi we boýnuna altyn zynjyr asdy. Ony özüniň ikinji arabasyna mündürdi; onuň öňünden: «Dyza çöküň!» diýip jar etdiler. Şeýlelik bilen, ol ony bütin Müsür ýurduna hökümdar etdi. Firgun ýüzügini öz elinden çykaryp, Ýusubyň eline dakdy; oňa nepis zygyr lybaslaryny geýdirdi we boýnuna altyn zynjyr asdy. Barlyk 41:41–43.

The reason Joseph was appointed by Pharaoh as the ruler over Egypt, was that Joseph could interpret Pharaoh’s dream of “seven times,” in connection with the destructive blast of the “east wind.”

Ýusubyň Müsüre häkim edip faraon tarapyndan bellenmeginiň sebäbi, Ýusubyň faraonyň “ýedi wagt” hakdaky düýşüni, “gündogar ýeliniň” weýran ediji öwüsmegi bilen baglanyşyklylykda ýorup bilmegidi.

> And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river: And, behold, there came up out of the river seven kine, fatfleshed and well favoured; and they fed in a meadow: And, behold, seven other kine came up after them, poor and very ill favoured and leanfleshed, such as I never saw in all the land of Egypt for badness: And the lean and the ill favoured kine did eat up the first seven fat kine: And when they had eaten them up, it could not be known that they had eaten them; but they were still ill favoured, as at the beginning. So I awoke. And I saw in my dream, and, behold, seven ears came up in one stalk, full and good: And, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them: And the thin ears devoured the seven good ears: and I told this unto the magicians; but there was none that could declare it to me. And Joseph said unto Pharaoh, The dream of Pharaoh is one: God hath showed Pharaoh what he is about to do. Genesis 41:17–25.

> Şonda Ýusuba şeýle diýdi: «Düýşümde, ine, derýanyň kenarynda durdum. Ine, derýadan etlek we görmegeý ýedi sygyr çykdy; olar çemenlikde otlaýardylar. Ine, olaryň yz ýanyndan ýene ýedi sygyr çykdy; olar juda hor, örän görksüz we etden düşgün eken; men olaryň ýalysyny Müsür ülkesiniň bütin ýerinde hiç wagt görmändim. Hor we görksüz sygyrlar ilkinji ýedi etlek sygry iýip gutardy. Olar olary iýip gutaranlaryndan soň hem, iýendikleri bilinmedi; çünki olar başdaky ýaly görksüz bolmagynda galýardylar. Şonda men oýandym. Soňra düýşümde gördüm, ine, bir baldakda doly we oňat ýedi başak ösüp çykdy. Ine, olaryň yz ýanyndan gündogar şemalyndan gurap galan, inçe we solan ýedi başak çykdy. Inçe başaklar şol ýedi oňat başagy ýuwutdy. Men muny jadugärlere aýtdym, emma maňa muny düşündirip biljek hiç kim tapylmady». Ýusup Şonda şeýle diýdi: «Şondanyň düýşi birdir; Hudaý Şonda Öz etjek zadyny görkezdi». Gelip çykyş 41:17–25.

Joseph interpreted Pharaoh’s dream with the principle of “line upon line”, for he first informed Pharaoh the two dreams were one. He then interpreted the word “seven,” that was associated with the “kine,” and the “ears,” as symbols. The word “seven” in the passage is the same word translated as “seven times,” in Leviticus twenty-six. Joseph interpreted the “seven” as a symbol of seven years, or twenty-five hundred and twenty days. Joseph and Daniel were both interpreting a symbol of the “seven times” of Leviticus twenty-six.

Ýusup Faraonyň düýşüni “çyzyk üstüne çyzyk” ýörelgesi boýunça düşündirdi, çünki ol ilki bilen Faraona şol iki düýşüň biridigini habar berdi. Soňra ol “sygyrlara” we “başaklara” degişli bolan “ýedi” sözüni nyşan hökmünde düşündirdi. Parçada geçen “ýedi” sözi Levililer kitaby 26-da “ýedi gezek” diýip terjime edilen şol bir sözdür. Ýusup “ýedini” ýedi ýylyň, ýa-da iki müň bäş ýüz ýigrimi günüň nyşany hökmünde düşündirdi. Ýusup bilen Daniel ikisi-de Levililer kitaby 26-daky “ýedi gezek” nyşanyny düşündirýärdiler.

In Pharaoh’s dream, the famine was produced by the ears of corn being “blasted with the east wind.” Line upon line, as Joseph directly employs, the “east wind” identifies that it is Islam that produces the period of famine and economic crash that begins when Joseph and Daniel are given the golden necklace, representing the lifting up of the ensign to the world (Joseph’s Egypt), and to call God’s other flock out of (Daniel’s) Babylon.

Faraonyň düýşünde açlyk bugdaýyň başaklarynyň “gündogar ýeli bilen guradylmagy” arkaly ýüze çykarylypdy. Ýusubyň gönüden-göni ulanşy ýaly, setir üstüne setir, “gündogar ýeli” açlyk döwrüni we ykdysady çöküşi döredýäniň yslamdygyny görkezýär; bu döwür Ýusuba we Danyýele altyn boýunbag berlen mahaly başlanýar, ol bolsa dünýä üçin baýdagyň ýokary galdyrylmagyny (Ýusubyň Müsri) we Hudaýyň beýleki sürüsini (Danyýeliň) Wawilondan çykarmak üçin çagyryşy aňladýar.

The two horns of the United States are represented by all the powers of Bible prophecy that are represented as two nations. This would include France, which consists prophetically of Sodom and Egypt, and of Israel that consisted of the northern and southern kingdoms, and also of the Medo-Persian Empire. The two horns of Medo-Persia in Daniel chapter eight, identify that one of the horns of the kingdom comes up last.

Birleşen Ştatlaryň iki şahasy, Mukaddes Kitabyň pygamberliklerinde iki millet hökmünde görkezilýän ähli güýjler arkaly aňladylýar. Muňa pygamberlik taýdan Sodomdan we Müsürden, şeýle-de demirgazyk we günorta patyşalyklardan ybarat bolan Ysraýyldan, hem-de Med-Persiýa imperiýasyndan ybarat bolan Fransiýa hem girýär. Daniel kitabynyň sekizinji babyndaky Med-Persiýanyň iki şahasy, patyşalygyň şahalarynyň biriniň soňra galyp çykýandygyny görkezýär.

> Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.

> Soňra men gözlerimi ýokary galdyryp gördüm, ine, derýanyň öňünde iki şahly bir goç durdy; şol iki şah beýikdi, emma olaryň biri beýlekisinden has beýikdi, iň beýigi bolsa soň peýda boldy. Daniel 8:3.

The two horns of Medo-Persia represent the two horns of the earth beast, and one of the horns of the earth beast must therefore be higher and come up last. At the time of the end in 1798, the reign of the earth beast began, and the horn of Protestantism was taken to Mount Carmel by Elijah the prophet, represented by William Miller. There was to be a contest that manifested a distinction between the true prophet and false prophet, which would be accomplished at the test of Mount Carmel, that took place from August 11, 1840 through to October 22, 1844.

Mada-Pars imperiýasynyň iki şahasy ýerdäki haýwanyň iki şahasyny aňladýar, şonuň üçin ýerdäki haýwanyň şahalarynyň biri beýlekisinden beýik bolmaly we soňra çykmaly. Ahyrzamanyň wagtynda, 1798-nji ýylda, ýerdäki haýwanyň hökümranlygy başlandy, hem-de protestantizmiň şahasy William Miller arkaly görkezilen pygamber Ylýas tarapyndan Karmel dagyna alnyp gidildi. Hakyky pygamber bilen ýalan pygamberiň arasyndaky tapawudy äşgär etjek bir göreşiň bolmagy gerekdi; bu bolsa 1840-njy ýylyň 11-nji awgustyndan 1844-nji ýylyň 22-nji oktýabryna çenli dowam eden Karmel dagynyň synagy arkaly amala aşyryljakdy.

Millerite Adventism was providentially identified as the true prophet, at the same time that the Protestant denominations of the United States returned to, and became the daughters of papal Rome. In 1863, the true Protestant horn of Millerite Adventism returned to the same communion as apostate Protestantism by returning to the corrupt method of Bible study as apostate Protestantism, as they began their progressive work of rejecting the message of Elijah. In the same period of time the U.S. Civil War began. (Note that when the Holy Spirit is rejected, then the other spirit takes over, and war is always the result.) The nation was then literally, politically and prophetically divided. The horn of Republicanism, from that point on, would be in an escalating struggle between two primary political parties.

Millerçi Adventizm, Amerikanyň Birleşen Ştatlarynyň protestant mezhepleri papalyk Rimine dolanyp, onuň gyzlaryna öwrülen şol bir wagtda, Hudaýyň öňünden bellenen tertibi boýunça hakyky pygamber hökmünde tanaldy. 1863-nji ýylda Millerçi Adventizmiň hakyky protestant şahy, dinden çykan protestantizmiň Mukaddes Kitaby öwrenmegiň bozulan usulyna gaýdyp barmagy bilen, dinden çykan protestantizm bilen şol bir gatnaşyga gaýdyp bardy; çünki olar Eliýanyň habaryny ret etmegiň basgançaklaýyn işine başladylar. Şol bir döwürde ABŞ-nyň Raýat urşy başlandy. (Üns beriň: Mukaddes Ruh ret edilende, beýleki ruh höküm sürüp başlaýar, we netije hemişe uruş bolýar.) Şonda millet göni manyda, syýasy taýdan hem pygamberlik taýdan hem bölündi. Respublikançylygyň şahy, şol wagtdan başlap, iki esasy syýasy partiýanyň arasynda barha güýçlenýän göreşiň içinde boljakdy.

From 1863, a symbol of division, for the year was the very center of the civil war between North and South, there was brought about two political factions of the Republican horn and two factions of the Protestant horn that consisted of the Democratic and Republican parties, and Sunday-keeping and Sabbath-keeping apostate Protestants. The two-fold division of either horn was typified in the days of Christ by the Sadducees and the Pharisees. One class outright rejected the founding principles, and the other professed to uphold the founding principles, but ultimately replaced them with human traditions and customs.

1863-nji ýyldan başlap, bölünişigiň bir nyşany hökmünde — sebäbi şol ýyl Demirgazyk bilen Günortanyň arasyndaky raýat urşunyň hut merkezi boldy — Respublikalyň şahynyň iki syýasy topary we Demokratik hem-de Respublikan partiýalardan, şeýle hem ýekşenbe güni saklaýan we Sabat güni saklaýan dinden çykan protestantlardan ybarat bolan Protestant şahynyň iki topary emele geldi. Her iki şahyň goşa bölünişi Mesihiň günlerinde saddukiler we pariseýler arkaly öňden şekillendirilipdi. Bir topar esas goýujy ýörelgeleri düýbünden ret etdi, beýleki topar bolsa esas goýujy ýörelgeleri goldaýandygyny ykrar etdi, emma ahyrsoňunda olary adam däp-dessurlary we adatlary bilen çalyşdy.

On September 11, 2001, the image of the beast testing period was prophetically initiated, and it reaches its climax at the Sunday law, or at Belshazzar’s drunken feast. The Sunday law is the mark that identifies that the combination of church and state is fully developed. At that point, the two horns of apostate Republicanism and apostate Protestantism become one apostate horn, and it is then that Daniel is made the third horn, or third ruler, or the true Protestant horn that comes up last and is higher, for it is then that he is lifted up as an ensign.

2001-nji ýylyň 11-nji sentýabrynda wagşy haýwanyň keşbiniň synag döwri pygamberlik taýdan başlady we ol öz iň ýokary nokadyna Ýekşenbe kanunynda, ýa-da Belşazzaryň serhoş toýunda ýetýär. Ýekşenbe kanuny ybadathana bilen döwletiň birleşmesiniň doly kemala gelendigini görkezýän nyşandyr. Şol pursatda dinden çykan respublikançylygyň we dinden çykan protestantçylygyň iki şahy bir dinden çykan şaha öwrülýär; hut şonda Daniel üçünji şah, ýa-da üçünji hökümdar, ýa-da iň soňunda çykyp gelýän we has beýik bolan hakyky protestant şahy edilýär, çünki hut şonda ol baýdak hökmünde ýokary göterilýär.

Joseph and Daniel are the same line of prophecy, for line upon line, all the prophets are identifying the last days. They both recognized the “seven times,” when they saw it. The “east wind” of Islam is coming in under the wall, as they provide their interpretation to Belshazzar and Pharaoh of what the “Future for America” is. They are wearing the “scarlet robe” of Christ’s righteousness, which is the “white robe” that is made so, by the blood of Christ. They are lifted up as an ensign and represented as a crown, or a golden chain, as they become the third ruler that comes up higher and comes up last.

Ýusup bilen Daniýel pygamberligiň şol bir ugrudyr, çünki ähli pygamberler setir üstüne setir arkaly ahyrky günleri anyklap görkezýärler. Olar ikisi-de muny görenlerinde “ýedi wagt”y ykrar etdiler. Yslamyň “gündogar şemaly” “Amerika üçin Geljegiň” nämedigini Belşaṣṣara we Faraona düşündiriş berýänlerinde, diwaryň aşagyndan girip gelýär. Olar Mesihiň dogrulygynyň “gyrmyzy donuny” geýýärler; ol bolsa Mesihiň gany arkaly şeýle edilen “ak don”dur. Olar baýdak hökmünde ýokary galdyrylýar we täç ýa-da altyn zynjyr hökmünde şekillendirilýär, çünki olar üçünji hökümdar bolup, has ýokary çykýar we iň soňunda ýüze çykýar.

We will continue with Daniel chapter six, in the next article.

Biz indiki makalada Danyýel kitabynyň altynjy babyny dowam etdireris.

> “In that last night of mad folly, Belshazzar and his lords had filled up the measure of their guilt and the guilt of the Chaldean kingdom. No longer could God’s restraining hand ward off the impending evil. Through manifold providences, God had sought to teach them reverence for His law. ‘We would have healed Babylon,’ He declared of those whose judgment was now reaching unto heaven, ‘but she is not healed.’ Jeremiah 51:9. Because of the strange perversity of the human heart, God had at last found it necessary to pass the irrevocable sentence. Belshazzar was to fall, and his kingdom was to pass into other hands.” Prophets and Kings, 530.

> “Akmaklygyň iň soňky şol gijesinde Belşaçar we onuň beýikleri özleriniň günäsiniň hem-de Kaldýa patyşalygynyň günäsiniň ölçeğini doldurdylar. Indi Hudaýyň saklaýjy eli golaýlap gelýän belany öňünden sowup biljek däldi. Hudaý dürli-dürli ylahi çäreleriň üsti bilen olara Öz kanunyna hormat goýmagy öwretmäge çalşypdy. Hökümi indi asmana ýetip barýanlar hakda Ol: ‘Biz Wawilony bejermäge synanyşdyk,’ diýdi, ‘emma ol bejerilmedi.’ Ýeremýa 51:9. Adam ýüreginiň geň terskelligi sebäpli, Hudaý ahyrsoňy yzyna alnyp bolmajak hökümi çykarmagy zerur gördi. Belşaçar ýykylar, onuň patyşalygy bolsa başga elleriň eline geçerdi.” Prophets and Kings, 530.

Back to Articles