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# The Book of Daniel - Number Sixty-One

Danyýel kitaby — Altmış birinji san

Unveiling the Prophetic Tapestry: Understanding Daniel’s Visions, the Covenant, and the Sealing Time in the Last Days

Pygamberlik Dokumasynyň Açylyşy: Danieliň Görnüşlerine, Ähte we Ahyrzamanlarda Möhürleniş Wagtyna Düşünmek

Author

Jeff Pippenger

Published

January 25, 2024

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Gabriel came to Daniel in chapter nine to provide him with skill and understanding of the two visions which had been represented in chapter eight.

Jebraýyl dokuzynjy bapda Danyýala sekizinji bapda beýan edilen iki görnüş barada oňa düşünje we akyl ýetiriş bermek üçin geldi.

> And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:22, 23.

> Ol maňa düşündirdi, meniň bilen gepleşdi we şeýle diýdi: Eý, Daniel, saňa paýhas we düşünje bermek üçin indi geldim. Seniň dilegleriň başlan badyna buýruk çykdy, men hem saňa muny bildirmek üçin geldim; çünki sen örän söýülýäň. Şonuň üçin bu meselä düşün we görnüşe üns ber. Daniel 9:22, 23.

In order for Daniel to have the “understanding” he needed, Gabriel told him to understand both the “matter” and the “vision.” The “matter” was the vision of the trampling down of the sanctuary and host, and the “vision,” was the vision of the appearance of October 22, 1844. Sister White also emphasizes these two visions when she informs us that, Daniel was seeking to understand the relation of the seventy year captivity and the twenty-three hundred years. The seventy years are what Gabriel identified as the “matter” and the “vision” was the twenty-three hundred years. Daniel represents the “wise” of the last days, when Gabriel provides the interpretation of the twenty-three hundred years. The “wise” recognize both the “matter” and the “vision,” in Gabriel’s interpretation, the wicked do not understand. The Millerites understood the “matter” and “vision,” but only in a limited fashion.

Danyýeliň özüne gerek bolan “düşünişe” eýe bolmagy üçin, Jebraýyl oňa hem “meselä”, hem-de “görüşe” düşünmegi aýtdy. “Mesele” mukaddes ýeriň we goşunyň aýak astyna alnyp depelenmegi baradaky görüşdi, “görüş” bolsa 1844-nji ýylyň 22-nji oktýabrynda ýüze çykan hadysa baradaky görüşdi. Waýt uýamyz hem bu iki görüşe aýratyn ähmiýet berýär; ol bize Danyýeliň ýetmiş ýyllyk ýesirlik bilen iki müň üç ýüz ýylyň arasyndaky gatnaşyga düşünmäge çalyşandygyny habar berýär. Ýetmiş ýyl Jebraýylyň “mesele” diýip kesgitländigidir, “görüş” bolsa iki müň üç ýüz ýyldyr. Jebraýyl iki müň üç ýüz ýylyň düşündirişini beren wagty, Danyýel ahyrky günleriň “danalaryny” aňladýar. “Danalar” Jebraýylyň düşündirişindäki hem “meselä”, hem-de “görüşe” düşünýärler; erbetler bolsa düşünmeýärler. Milleritler “meselä” hem-de “görüşe” düşündiler, ýöne diňe çäkli derejede.

The four hundred and ninety years of probationary time, was a period that was based upon four hundred and ninety years of rebellion against the covenant of the “seven times” represented in Leviticus twenty-five and twenty-six. The seventy years captivity was the sum of all the years the land was not allowed to enjoy her rest.

Synag möhletiniň dört ýüz togsan ýyly, Lewiler 25-nji we 26-njy baplarda görkezilen “ýedi wagt” ähtine garşy edilen dört ýüz togsan ýyllyk pitne esasynda kesgitlenen döwürdi. Ýetmiş ýyllyk ýesirlik, ýurduň öz dynçlygyny görmegine ýol berilmedik ähli ýyllaryň jemi boldy.

The week that Christ confirmed the covenant with many, was an illustration of the quarrel of his covenant, as represented by two periods of twelve hundred and sixty days. That prophetic week was divided by the cross, which typifies the seal of God.

Mesih köpler bilen ähti tassyklan hepde, müň iki ýüz altmyş günden ybarat iki döwür arkaly şekillendirilişi ýaly, Onuň ähtiniň dawasy üçin bir nusga boldy. Şol pygamberlik hepdesi, Hudaýyň möhürüni alamatlandyrýan haç arkaly iki bölege bölündi.

> “What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.” Manuscript Releases, volume 21, 52.

> “Onuň halkynyň maňlaýlaryna goýulýan diri Hudaýyň möhri nämedir? Ol perişdeleriň okaýyp bilýän, emma adam gözüniň okaýyp bilmeýän bir nyşanydyr; çünki ýok ediji perişde bu halas edilişiň nyşanyny görmelidir. Akyl-paýhasly aň Rebbiň ogullykly we gyzlykly kabul eden perzentleriniň üstünde Kalwariýa haçynyň alamatyny gördi. Hudaýyň kanunynyň bozulmagy bolan günä aýrylýar. Olar toý lybasyny geýendirler we Hudaýyň ähli tabşyryklaryna tabyndyrlar hem-de wepadarlyk edýärler.” Manuscript Releases, volume 21, 52.

That week typified two periods of twelve hundred and sixty years divided at the Sunday law of 538, (the mark of the beast) in which paganism and then papalism trampled down the sanctuary and the host. For twelve hundred and sixty days, Christ gave His testimony, then for another twelve hundred and sixty days, Christ gave the same testimony through His disciples. For twelve hundred and sixty years, Satan gave his testimony, through paganism, and then for another twelve hundred and sixty years, Satan gave his testimony through the papacy.

Şol hepde mukaddes ýeri we goşuny butparazlygyň, soňra bolsa papalygyň depeläp geçýän, 538-nji ýylyň ýekşenbe kanunynda (haýwanyň nyşanynda) bölünýän her biri müň iki ýüz altmyş ýyldan ybarat iki döwri öňden şekillendirýärdi. Müň iki ýüz altmyş günläp Mesih Öz şaýatlygyny berdi; ondan soň ýene müň iki ýüz altmyş günläp Mesih şol bir şaýatlygy Öz şägirtleriniň üsti bilen berdi. Müň iki ýüz altmyş ýyl dowamynda Şeýtan öz şaýatlygyny butparazlygyň üsti bilen berdi; ondan soň bolsa ýene müň iki ýüz altmyş ýyl dowamynda Şeýtan öz şaýatlygyny papalygyň üsti bilen berdi.

The covenant, which through ancient Israel’s disobedience, became God’s “quarrel,” was the covenant of Leviticus chapter twenty-five, that outlined the land resting, and the jubilee that was to be celebrated every forty-ninth year.

Gadymy Ysraýylyň boýun egmezligi sebäpli Hudaýyň “dawasy”na öwrülen äht Lewiler kitabynyň ýigrimi bäşinji babyndaky ähtdi; ol ýerde ýeriň dynç alşy hem-de her kyrk dokuzynjy ýylda bellenilmelidi bolan ýubileý beýan edilýärdi.

> And the Lord spake unto Moses in mount Sinai, saying, Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubile unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubile shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. For it is the jubile; it shall be holy unto you: ye shall eat the increase thereof out of the field. In the year of this jubile ye shall return every man unto his possession. Leviticus 25:1–13.

> Reb Sinay dagynda Musa şeýle diýdi: «Ysraýyl ogullaryna sözle we olara aýt: Men size berýän ýurda gireniňizde, ýurt Reb üçin Sabat saklasyn. Alty ýyl meýdanyňy ekersiň, alty ýyl üzüm bagyňy çapyp-bejerersiň we onuň hasylyny ýygnarsyň. Emma ýedinji ýylda ýurt üçin doly dynç alyş Sabaty, Reb üçin Sabat bolsun; meýdanyňy ekme, üzüm bagyňy çapma. Oragyňdan öz-özünden çykan önümi orma, timarlanmadyk üzümiň salpymlaryny-da ýygnama; çünki bu ýurt üçin dynç alyş ýylydyr. Ýurduň Sabaty size iýmit bolar: saňa, hyzmatkäriňe, gyrnagyňa, hakyna tutulan hyzmatkäriňe we seniň ýanyňda mesgen tutýan gelmişege; mal-garaň üçin hem, ýurduňdaky ýabany haýwanlar üçin hem, onuň ähli hasyly iýmit bolar. Özüňe ýedi ýyl Sabatyny sana, ýedi gezek ýedi ýyl; şeýlelikde ýedi ýyl Sabatynyň möhleti seniň üçin kyrk dokuz ýyl bolar. Soňra ýedinji aýyň onunjy güni şatlyk ýylunyň surnaýyny çaldyrarsyň; günäleriň ötülýän güni ýurduňyzyň ähli ýerinde surnaý çaldyrarsyňyz. Elliinji ýyly mukaddes ediň we ýurduň ähli ilatyna onuň bütin dowamynda azatlyk yglan ediň; bu siziň üçin şatlyk ýyly bolsun. Her kim öz mülküne dolansyn, her kim öz maşgalasyna dolansyn. Şol elliinji ýyl siziň üçin şatlyk ýyly bolsun; onda ekmäň, öz-özünden çykan önümi ormaň, timarlanmadyk üzümiň salpymlaryny ýygnamaň. Çünki ol şatlyk ýylydyr; ol size mukaddes bolsun. Onuň hasylyny meýdandan iýersiňiz. Bu şatlyk ýylynda her kim öz mülküne dolansyn». Levililer 25:1–13.

The first period of the twenty-three hundred year prophecy, as with the week Christ confirmed the covenant, and the four-hundred and ninety years is directly associated with the “seven times” of Leviticus chapters twenty-five and twenty-six.

Iki müň üç ýüz ýyllyk pygamberligiň birinji döwri, Mesihiň ähti berkarar eden hepdedäki ýaly, hem-de dört ýüz togsan ýyl bilen birlikde, Levit kitabynyň ýigrimi bäşinji we ýigrimi altynjy baplaryndaky “ýedi wagt” bilen gönüden-göni baglanyşyklydyr.

> Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:2.

> Şonuň üçin bilip düşün: Iýerusalimi dikeltmek we gurmak baradaky buýrugyň çykarylan wagtyndan başlap, Mesih Hökümdara çenli ýedi hepde we altmyş iki hepde bolar; köçe täzeden gurular, diwar hem, hatda kynçylykly döwürlerde-de. Daniel 9:2.

Sixty-nine weeks beginning in 457 BC, brings you to Christ’s baptism, and the beginning of the week in which he confirmed the covenant, which was the covenant of God’s “quarrel.” But there was a week of weeks (forty-nine years), that was isolated from the sixty-nine weeks by the phrase “seven weeks, and threescore and two weeks.” Beginning in 457 BC, there was to be forty-nine years, a clear reference to the covenant of Leviticus chapter twenty-five, and to the jubilee celebration. Those forty-nine years were not only a symbol of the jubilee cycles, but also of Pentecost, which is the fiftieth day that follows the forty-nine days of the feast of weeks.

Miladydan öňki 457-nji ýyldan başlanýan altmyş dokuz hepde sizi Mesihiň çokundyrylmagyna, hem-de onuň ähti berkitdigi hepdäniň başlangyjyna getirýär; ol äht bolsa Hudaýyň “dawa” ähti bolupdy. Emma “ýedi hepde, we altmyş iki hepde” diýen jümle arkaly altmyş dokuz hepdeden aýratynlaşdyrylan bir hepde-hekde döwri (kyrk dokuz ýyl) bardy. Miladydan öňki 457-nji ýyldan başlap kyrk dokuz ýyl bolmalydy; bu bolsa Lewiler kitabynyň ýigrimi bäşinji babyndaky äht bilen we ýubileý baýramçylygy bilen aýdyň baglanyşyklydy. Şol kyrk dokuz ýyl diňe bir ýubileý aýlawlarynyň nyşany bolman, eýsem Hepdeler baýramynyň kyrk dokuz gününden soň gelýän ellinji gün bolan Pentikostyň hem nyşanydy.

The first forty-nine years of the twenty-three hundred years, the four hundred and ninety years, and the week the covenant was confirmed are all directly connected with the twenty-five hundred and twenty years, represented as “seven times,” in Leviticus twenty-six. Every element of the twenty-three hundred year prophecy is directly connected to the “seven times” which Adventism set aside and rejected in 1863. The “seven times” is a symbol of the jubilee covenant, and for this reason it is also to be noted that when the twenty-three hundred years ended on October 22, 1844, so too, did the twenty-five hundred and twenty years end on that very day, for Moses recorded in Leviticus chapter twenty-five:

Iki müň üç ýüz ýylyň ilkinji kyrk dokuz ýyly, dört ýüz togsan ýyl hem-de ähtiň berkidilen hepdesi, Levililer 26-da “ýedi wagt” hökmünde görkezilen iki müň bäş ýüz ýigrimi ýyl bilen ählitaraplaýyn göni baglanyşyklydyr. Iki müň üç ýüz ýyllyk pygamberligiň her bir bölegi, Adventizmiň 1863-nji ýylda bir gapdala goýup ret eden “ýedi wagt” bilen göni baglanyşyklydyr. “Ýedi wagt” şatlyk ýyly ähtiniň nyşanydyr, we şu sebäpli şeýle hem belläp geçilmelidir: iki müň üç ýüz ýyl 1844-nji ýylyň 22-nji oktýabrynda tamam bolanda, iki müň bäş ýüz ýigrimi ýyl hem hut şol günde tamam boldy, çünki Musa Levililer kitabynyň ýigrimi bäşinji babynda şeýle ýazdy:

> And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.

> Özüň üçin ýedi ýyl şenbelerini, ýagny ýedi gezek ýedi ýyly sanarsyň; şeýlelikde ýedi ýyl şenbesiniň möhleti saňa kyrk dokuz ýyl bolar. Soňra ýedinji aýyň onunjy gününde, ýagny geçirim günüňde, jubileý surnaýyny ýaňlandyrarsyňyz; bütin ýurduňyzda surnaýy ýaňlandyrarsyňyz. Leviticus 25:8, 9.

Every prophetic period within the twenty-three hundred years, is directly associated with the “seven times” of Leviticus twenty-six, including the day both prophetic periods ended. The first forty-nine years identified the work of rebuilding and restoring Jerusalem that would be finalized as God’s people came out of Babylon. The temple was finished before the third decree, as was the Millerite temple finished before the third angel arrived. Yet after 457 BC, “the street” still needed to “be built again, and the wall, even in troublous times.” As Alpha and Omega, Jesus always illustrates the end of a thing, with the beginning of a thing, and after October 22, 1844, the Millerites were to finish “the street” “and the wall,” “in troublous times.”

Iki müň üç ýüz ýylyň içindäki her bir pygamberlik döwri, Levitler 26-daky “ýedi wagt” bilen gönüden-göni baglanyşyklydyr; munuň içine bu iki pygamberlik döwrüniň tamamlanan güni hem girýär. Ilkinji kyrk dokuz ýyl, Hudaýyň halky Babyldan çykyp gelende tamamlanjak Iýerusalimi täzeden gurmak we dikeltmek işini görkezýärdi. Ybadathana üçünji permanyň berilmezinden öň tamamlandy; edil şonuň ýaly, Millerçi ybadathanasy hem üçünji perişde gelmezinden öň tamamlandy. Şeýle-de bolsa, miladydan öňki 457-nji ýyldan soň hem “köçe” “gaýtadan gurulmalydy, diwar hem, hatda kynçylykly döwürlerde.” Isa Alfa we Omega hökmünde, bir zadyň soňuny hemişe şol zadyň başlangyjy arkaly görkezýär; şonuň üçin 1844-nji ýylyň 22-nji oktýabryndan soň, Millerçilere “köçäni” hem “diwary” hem “kynçylykly döwürlerde” tamamlamak gerekdi.

Sister White identifies the literal wall of protection around Jerusalem as a symbol of God’s law, and immediately after October 22, 1844, the faithful were led into the heavenly sanctuary and recognized God’s law (the wall). In order to recognize God’s law, including the Sabbath, the Millerites were led back to the covenant of ancient Israel. The restoration of the literal “street,” is the restoration that was spiritually accomplished when the Millerites returned to Jeremiah’s “old paths”. The “troublous times” that were to be in the period the wall and street were established was to be accomplished after 1844, and the Civil War that was then approaching, and soon beginning in that very history, represented those troublous times.

Waýt uýal-Ýerusalimiň daşyndaky göni manydaky gorag diwaryny Hudaýyň kanunynyň nyşany hökmünde görkezýär, we 1844-nji ýylyň 22-nji oktýabryndan dessine soň, wepalylar asmandaky mukaddes hana alnyp girildi we Hudaýyň kanunyny (diwary) ykrar etdiler. Hudaýyň kanunyny, şol sanda Sabat gününi ykrar etmek üçin, Milleritler gadymy Ysraýylyň ähtine gaýtaryldy. Göni manydaky “köçäniň” dikeldilmegi, Milleritleriň ruhy taýdan Ýeremiýanyň “köne ýollaryna” dolananda amala aşyrylan dikeldilişdir. Diwar bilen köçäniň bina edilen döwründe bolmaly bolan “agyr zamanlar” 1844-nji ýyldan soň amala aşmaly bolupdy, we şol wagt golaýlap gelýän, hem-de hut şol taryhda tizden başlanýan Graždanlyk urşy şol agyr zamanlary aňladýardy.

Had they been faithful they would have reached the symbolic fiftieth year of the jubilee (where the slaves are released), which was also represented by the fiftieth day of Pentecost (where the message of emancipation goes to all the world). But after 1844 most opposed the Sabbath light, and in 1863, they also rejected the message of Moses (the “seven times”), which had been delivered to them by Elijah (William Miller.) In other words, they turned away from “the street” (the old paths) that they were to restore and walk in.

Eger olar wepaly bolan bolsadylar, gullaryň azat edilýän simwolik Ýubileýiň ellinji ýylyna ýetip bilerdi; bu ýyl Pentikostuň ellinji güni bilen hem şekillendirilýärdi, çünki onda azatlyk habary bütin dünýä ýaýraýar. Emma 1844-nji ýyldan soň olaryň köpüsi Sabat gününiň nuruna garşy çykdy, 1863-nji ýylda bolsa, şeýle hem Musa habaryny (“ýedi gezek”) ret etdiler; bu habar olara Ylýas (William Miller) arkaly ýetirilipdi. Başgaça aýdylanda, olar dikeltmeli we onda ýöremeli bolan “köçeden” (köne ýollardan) ýüz öwürdiler.

Jesus always illustrates the end by the beginning, and when the parable of the ten virgins is repeated in the last days, the work of restoring Jerusalem is again to be accomplished. The “street and wall” will be built in “troublous times”. We are now entering into those troublous times. October 22, 1844, typifies the soon-coming Sunday law, so when the “hour of the great earthquake,” of Revelation eleven arrives, the street and wall will be built in troublous times. We will now identify those troublous times as the “angering of the nations” produced by the escalating warfare of Islam.

Isa soňuny elmydama başlangyç arkaly şekillendirýär, we on gyz baradaky tymsal soňky günlerde gaýtalanylanda, Iýerusalimi dikeltmek işi ýene-de amala aşyrylmaly bolar. “Köçe we diwar” “kynçylykly döwürlerde” gurlar. Biz häzir şol kynçylykly döwürlere gadam basýarys. 1844-nji ýylyň 22-nji oktýabry tizden geljek Ýekşenbe kanunynyň görnüşidir; şonuň üçin Ylhamyň on birinji babyndaky “beýik ýer titremäniň sagady” gelende, köçe we diwar kynçylykly döwürlerde gurlar. Biz indi şol kynçylykly döwürleri Yslamyň barha güýçlenýän söweşleri netijesinde ýüze çykýan “halklaryň gaharlanyşy” hökmünde kesgitläris.

While explaining what had been previously written concerning a “time of trouble,” she gave an explanation that is recorded in the book Early Writings.

Ol ozal “musallat wagt” barada ýazylanlary düşündirýärkä, ol “Ilkinji Ýazgylar” kitabynda ýazga geçirilen düşündiriş berdi.

> “1. On page 33 is given the following: ‘I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God’s dear, waiting saints. I saw that God had children who do not see and keep the Sabbath. They have not rejected the light upon it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully.’

> “1. 33-nji sahypada şeýle diýilýär: ‘Men mukaddes Şenbe gününiň Hudaýyň hakyky Ysraýyly bilen imansyzlaryň arasynda bölüp aýyrýan diwar bolandygyny we şeýle boljakdygyny gördüm; hem-de Şenbe gününiň Hudaýyň eziz, garaşýan mukaddesleriniň ýüreklerini birleşdirjek beýik mesele bolandygyny gördüm. Men Hudaýyň arasynda Şenbe gününi görmeýän we tutmaýan çagalarynyň bardygyny gördüm. Olar bu baradaky nury ret etmändirler. Muşakgat döwrüniň başynda bolsa, biz öňe çykyp Şenbe gününi has doly yglan edenimizde, Mukaddes Ruhdan dolduryldyk.’”

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Bu görnüş 1847-nji ýylda berildi; şol wagt Sabaty saklaýan Advent doganlaryň sany örän azdy, olaryň arasyndan-da onuň berjaý edilmeginiň Hudaýyň halky bilen ynanmaýanlaryň arasynda araçäk çekmek üçin ýeterlik derejede möhüm digini kabul edýänler azdy. Indi bolsa şol görnüşiň ýerine ýetmeginiň başlaýandygy görünip başlaýar. Bu ýerde agzalýan ‘şol muşakgat wagtynyň başlanmagy’ belalaryň dökülip başlanjak wagtyna degişli däldir, eýsem olaryň dökülmeginden edil öňki gysga döwre degişlidir, haçan-da Mesih mukaddes ýerde bolanda. Şol wagtda, gutulyş işi jemlenip barýarka, ýer ýüzüne muşakgat gelip başlar, milletler gaharlanar, emma üçünji perişdäniň işine böwet bolmaz ýaly saklanyp durar. Şol wagtda ‘soňky ýagmyr’, ýa-da Rebbiň huzuryndan gelýän täzeleniş gelip, üçünji perişdäniň güýçli sesine kuwwat berer hem-de mukaddesleri ýedi soňky belanyň dökülip başlanjak döwründe berk durmaga taýýarlar.” Early Writings, 85.

There is a “short period of time,” that precedes the close of probation, when “the nations will be angry, yet held in check.” At the same time “the latter rain” arrives. The “angering of the nations,” is a symbol that is identified in Revelation chapter eleven.

Synag möhletiniň tamamlanmagyndan öň, «halklaryň gaharlanjak, emma saklanyp goýuljak» bolan «gysga wagt döwri» bar. Şol bir wagtda-da «soňky ýagyş» gelýär. «Halklaryň gaharlanmagy» Ylham kitabynyň on birinji babynda kesgitlenýän nyşandyr.

> And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.

> Milletler gazaplandy, Seniň gazabyň hem ýetdi; ölülere höküm ediljek wagty, gullaryň bolan pygamberlere, mukaddeslere we Seniň adyňdan gorkýanlara, kiçä-de uluga-da sylag berjek wagty; hem-de ýeri weýran edýänleri heläk etjek wagty geldi. Ylham 11:18.

Sister White comments on this verse.

Waýt uýa bu aýat barada düşündiriş berýär.

> “I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.

> “Men milletleriň gazabynyň, Hudaýyň gaharynyň hem-de ölüleri höküm etmek wagtynyň biri-birinden aýratyn we tapawutly bolup, biriniň beýlekisiniň yzýanyndan gelýändigini gördüm; şeýle hem, Mikhail entek ornundan galmandyr, hem-de hiç wagt bolmadyk ýaly muşakgat wagty entek başlanmandyr. Milletler häzir gazaplanýarlar, emma biziň Baş Ruhanymyz mukaddes ýerde Öz işini tamamlansoň, Ol ornundan galar, ar alyş geýimlerini geýer, şondan soňra bolsa iň soňky ýedi bela döküler.

> “I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

> «Men gördüm ki, dört perişte dört ýeli Isanyň mukaddes ýerdeki işi tamamlanýança saklar; ondan soň bolsa ýedi soňky bela geler». Early Writings, 36.

The “angering of the nations” occurs just before probation closes, for it is followed by the “wrath of God.” The “wrath of God” occurs when probation closes, and the “time to judge the dead,” refers to a judgment that occurs during the millennium, and does not refer to the judgment of the dead that began in 1844.

«Milletleriň gazaplanmagy» synag möhletiniň ýapylmagynyň edil öňüsyrasynda bolup geçýär, çünki onuň yzyndan «Hudaýyň gazaby» gelýär. «Hudaýyň gazaby» synag möhleti ýapylanda bolup geçýär, «ölüleri höküm etmegiň wagty» bolsa müňýyllygyň dowamynda bolup geçýän bir hökme degişlidir we 1844-nji ýylda başlanan ölüleriň hökümine degişli däldir.

> And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. Revelation 20:1–4.

> Soňra men asmanyň özünden inýän bir perişdäni gördüm; onuň elinde düýpsüz çuňlugyň açary we uly bir zynjyr bardy. Ol aagondary, ýagny iblisi we şeýtan diýilýän şol köne ýylany tutup, ony müň ýyl baglady. Onsoň ony düýpsüz çuňluga taşlady, üstüni ýapdy we möhürledi, tä müň ýyl dolýança, milletleri indi aldamaz ýaly; şondan soň bolsa ol az wagtlyk boşadylmalydyr. Men tagtlary-da gördüm, olar şolaryň üstünde oturdylar, we olara höküm bermek ygtyýary berildi; men Isanyň şaýatlygy we Hudaýyň sözi üçin kelleleri kesilenleriň janlaryny, hem-de wagşy haýwana ýa onuň şekiline sežde etmedikleriň, onuň tamgasyny ne maňlaýlaryna, ne-de ellerine kabul etmedikleriň janlaryny gördüm; olar direldiler we Mesih bilen bile müň ýyl höküm sürdüler. Ylham 20:1–4.

The judgment that is “given unto” the saints, identifies that they will pass judgment upon the wicked during the millennium, not that they are judged.

“Mukaddeslere berlen” höküm, olaryň müňýyllygyň dowamynda erbetleriň üstünden höküm çykarjakdyklaryny görkezýär, özleriniň höküm ediljekdigini däl.

> “During the thousand years between the first and the second resurrection the judgment of the wicked takes place. The apostle Paul points to this judgment as an event that follows the second advent. ‘Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. Daniel declares that when the Ancient of Days came, ‘judgment was given to the saints of the Most High.’ Daniel 7:22. At this time the righteous reign as kings and priests unto God. John in the Revelation says: ‘I saw thrones, and they sat upon them, and judgment was given unto them.’ ‘They shall be priests of God and of Christ, and shall reign with Him a thousand years.’ Revelation 20:4, 6. It is at this time that, as foretold by Paul, ‘the saints shall judge the world.’ 1 Corinthians 6:2. In union with Christ they judge the wicked, comparing their acts with the statute book, the Bible, and deciding every case according to the deeds done in the body. Then the portion which the wicked must suffer is meted out, according to their works; and it is recorded against their names in the book of death.

> Birinji direliş bilen ikinji direlişiň arasyndaky müň ýyl dowamynda pisleriň höküm edilmegi amala aşýar. Resul Pawlus bu höküme Mesihiň ikinji gelişiň yzysüre bolýan waka hökmünde yşarat edýär. «Wagt ýetmezinden öň hiç zady höküm etmäň; Reb gelýänçä garaşyň, Ol garaňkylygyň gizlin zatlaryny ýagtylyga çykarar we ýürekleriň niýetlerini aýan eder». 1 Korinfliler 4:5. Danyýel hem şeýle diýýär: Gadymy Günler Gelende, «Beýikleriň iň beýiginiň mukaddeslerine höküm berildi». Danyýel 7:22. Şol wagtda dogruçyllar Hudaýa degişli patyşalar we ruhanylar hökmünde höküm sürerler. Ýahýa Ylham kitabynda şeýle diýýär: «Tagtlary gördüm, olarda oturdylar, we olara höküm bermek ygtyýary berildi». «Olar Hudaýyň we Mesihiň ruhanylary bolarlar hem-de Onuň bilen müň ýyl höküm sürerler». Ylham 20:4, 6. Hut şol wagt hem, Pawlusyň öňünden aýdyşy ýaly, «mukaddesler dünýäni höküm ederler». 1 Korinfliler 6:2. Olar Mesih bilen birlikde pisleri höküm ederler, olaryň işlerini kanun kitaby — Mukaddes Ýazgylar bilen deňeşdirerler we her bir işi bedende edilen amallara görä çözerler. Soňra pisleriň çekmeli jezasy olaryň işlerine görä ölçenip berler; we bu olaryň atlarynyň garşysyna ölüm kitabynda ýazylýar.

> “Satan also and evil angels are judged by Christ and His people. Says Paul: ‘Know ye not that we shall judge angels?’ Verse 3. And Jude declares that ‘the angels which kept not their first estate, but left their own habitation, He hath reserved in everlasting chains under darkness unto the judgment of the great day.’ Jude 6.

> “Şeýtan hem-de ýaman perişdeler Mesih we Onuň halky tarapyndan höküm ediler. Pawlus şeýle diýýär: ‘Biz perişdeleriň üstünden höküm çykarysjagymyzy bilmeýärsiňizmi?’ 3-nji aýat. Ýahuda bolsa şeýle yglan edýär: ‘Ilkinji mertebesini saklaman, eýsem öz ýaşaýan ýerini taşlan perişdeleri Ol uly günüň hökümine çenli garaňkylygyň astynda ebedi zynjyrlarda saklap goýdy.’ Ýahuda 6.”

> “At the close of the thousand years the second resurrection will take place. Then the wicked will be raised from the dead and appear before God for the execution of ‘the judgment written.’ Thus the revelator, after describing the resurrection of the righteous, says: ‘The rest of the dead lived not again until the thousand years were finished.’ Revelation 20:5. And Isaiah declares, concerning the wicked: ‘They shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited.’ Isaiah 24:22.” The Great Controversy, 660, 661.

> “Müň ýyllygyň ahyrynda ikinji direliş bolar. Şonda erbetler ölümden direldiler we ‘ýazylan höküm’ ýerine ýetirilmegi üçin Hudaýyň huzuryna çykarlar. Şeýlelikde, ylham bilen ýazýan kişi dogrularyň direlişini beýan edenden soň şeýle diýýär: ‘Ölileriň galanlary müň ýyl tamam bolýança täzeden dirilmediler.’ Ylham 20:5. Isaýa hem erbetler barada şeýle yglan edýär: ‘Olar guýa ýygnalan tussaglar ýaly bir ýere toplanylar, zyndana ýapylarlar, köp günlerden soň bolsa yzlaryna garalar.’ Isaýa 24:22.” Beýik Dawasy, 660, 661.

It is therefore clear that “the angering of the nations” refers to the “troublous times” that comes upon the world before probation closes, and that when “the nations are angered,” they are simultaneously “held in check.”

Şonuň üçin “halklaryň gazaplanmagy” diýleniň synag möhleti ýapylmazdan ozal dünýäniň başyna inýän “bulagaý zamanlara” degişlidigi aýdyňdyr; hem-de “halklar gazaplananda,” şol bir wagtda olar “saklanyp durulýandyr.”

> “I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other.” Early Writings, 36.

> “Men halklaryň gazabynyň, Hudaýyň gahar-gazabynyň hem-de ölüleri höküm etmegiň wagtynyň biri-birinden aýry we özboluşly bolup, biriniň beýlekisiniň yzyndan gelýändigini gördüm.” Early Writings, 36.

At the time when the “nations are angered,” the latter rain begins to fall.

“Halklar gahar-gazaba münen mahalynda,” soňky ýagyş ýagyp başlamagyndadyr.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Şol wagtda, gutulyş işi tamamlanyp barýarka, ýer ýüzüne muşakgat geler, milletler gaharlanar, emma üçünji perişdäniň işine päsgel bermezlik üçin saklanyp durar. Şol wagtda ‘soňky ýagyş’, ýa-da Rebbiň huzuryndan gelýän serginlik geler; ol üçünji perişdäniň güýçli sesine kuwwat bermek hem-de mukaddesleri soňky ýedi bela dökülip başlanjak döwürde berk durmaga taýýarlamak üçin geler.” Early Writings, 85.

There is a point when the “nations are angered,” but they are simultaneously “held in check.” Then it is that Christ sets up His kingdom of glory, for He sets up His kingdom during the time of the latter rain.

“Halklar gazaplanýan”, ýöne şol bir wagtyň özünde-de “saklanyp durulýan” bir pursat bar. Ine, şonda Mesih Öz şöhrat patyşalygyny gurýar, çünki Ol Öz patyşalygyny ahyrky ýagşyň döwründe gurýar.

> “The latter rain is coming on those that are pure—all then will receive it as formerly.

> “Soňky ýagyş päk bolanlaryň üstüne gelýär — şonda hemmeler ony öňküsi ýaly kabul ederler.

> “When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can.” Spalding and Magan, 3.

> “Dört melek bıraktığında, Mesih Kendi krallığını kuracaktır. Yapabilecekleri her şeyi yapanlar dışında hiç kimse son yağmuru almaz.” Spalding and Magan, 3.

The two previous passages from Early Writings identify that when the nations are angered, and simultaneously “held in check,” the four angels restrain the four winds. The angering of the nations is therefore represented as the “four winds”. She also noted that at the time the four angels hold the angry nations in check, the latter rain would arrive. The period of time that begins when the latter rain arrives, which is also when the nations are angered, yet held in check, continues until Michael stands up and human probation closes. That period of time is the period when salvation is closing, and therefore represents the last work of Christ in the Most Holy Place, which is identified as the period of time when He is either blotting out men’s sins or their names from the books of judgment. That time period, when the angels are holding the four winds, is the sealing time of the one hundred and forty-four thousand.

“Early Writings” kitabyndan alnan öňki iki parça milletler gaharlandyrylanda we şol bir wagtda-da “saklanyp durulanda”, dört perişdäniň dört ýeli saklaýandygyny görkezýär. Şonuň üçin milletleriň gaharlandyrylmagy “dört ýel” hökmünde şekillendirilýär. Şeýle hem ol, dört perişdäniň gaharly milletleri saklap duran döwründe giçki ýagşyň geljekdigini belläp geçdi. Giçki ýagşyň gelmegi bilen başlanýan, şol bir wagtyň özünde milletleriň gaharlandyrylýan, emma saklanyp durulýan döwri, Mihailiň turýan we adam üçin synag möhletiniň ýapylýan wagtyna çenli dowam edýär. Şol döwür gutulyşyň ýapylýan döwri bolup, şonuň üçinem Ol Iň Mukaddes Ýerde Mesihiň soňky işini aňladýar; bu bolsa, Onuň hökümiň kitaplaryndan adamlaryň ýa günälerini, ýa-da atlaryny pozup aýyrýan döwri hökmünde kesgitlenýär. Perişdeleriň dört ýeli saklap duran şol döwrüniň özi ýüz kyrk dört müňüň möhürleniş döwrüdir.

Islam of the third Woe is the power which “angers the nations,” and the third Woe arrived on September 11, 2001, but Islam was immediately “held in check.” The “east wind” is a symbol of Islam, and Isaiah identifies the “east wind” as the “rough wind,” that God “stayeth” (restrains). The warfare of Islam is repeatedly portrayed as a woman in labor, for it is an escalating warfare that began on September 11, 2001, when the mighty angel of Revelation eighteen descended, as marked by the bringing down of the great buildings of New York City.

Üçünji Belaýyň Yslamy, «milletleri gaharladýan» güýjüdir, we üçünji Bela 2001-nji ýylyň 11-nji sentýabrynda geldi, emma Yslam derrew «saklanyp saklandy». «Gündogar ýeli» Yslamyň nyşanydyr, we Işaýa «gündogar ýelini» Hudaýyň «saklaýan» (togtadýan) «gazaply ýeli» hökmünde kesgitleýär. Yslamyň urşy gaýtalanyp, çaga dogurýan aýal hökmünde suratlandyrylýar, çünki ol 2001-nji ýylyň 11-nji sentýabrynda, Ylhamyň on sekizinji babyndaky gudratly perişde inende başlan, barha güýçlenýän uruşdyr; bu bolsa Nýu-Ýork şäheriniň beýik binalarynyň ýykylmagy bilen bellendi.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Indi meniň Nýu-Ýorkuň joşgun tolkuny tarapyndan süpürilip ýok edilmelidigini yglan edendigim baradaky söz çykýarmy? Men muny hiç wagt aýtmadym. Men şeýle diýdim: ol ýerde gat-gat bolup beýik binalaryň galdyrylyşyna seredip, ‘Reb ýeri gaty sarsdyrmak üçin ýerinden galanda nähili elhenç sahnalar bolar! Şonda Ylham 18:1–3 aýatlarynyň sözleri berjaý bolar’ diýdim. Ylhamyň on sekizinji baby bütin ýer ýüzüne geljek zat barada duýduryşdyr. Emma Nýu-Ýorka näme geljekdigi babatda meniň aýratyn hiç hili nurum ýok; diňe şony bilýärin: bir gün ol ýerdäki beýik binalar Hudaýyň güýjüniň öwürmegi we agdarmagy arkaly ýumrular. Maňa berlen nurdan men weýrançylygyň dünýäde bardygyny bilýärin. Rebden gelen bir söz, Onuň gudratly güýjüniň bir degşi, we bu äpet desgalaryň ýykylmagyna ýeter. Elhençligini göz öňüne getirip bilmejek sahnalar bolup geçer.” Review and Herald, 1906-njy ýylyň 5-nji iýuly.

On the 1843 and 1850 charts Islam is represented as “war horses”. In Revelation chapter nine, where Islam of the first and second Woe is set forth, the character of Islam is identified by the name of Islam’s king.

1843 we 1850-nji ýyllaryň tablisalarynda Yslam “uruş atlary” hökmünde görkezilýär. Birinji we Ikinji Bela degişli Yslamyň beýan edilýän Ylham kitabynyň dokuzynjy babynda, Yslamyň häsiýeti Yslamyň patyşasynyň ady arkaly kesgitlenýär.

> And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:11.

> Olaryň öz üstlerinden bir patyşasy bardy; ol düýpsüz çuňlugyň perişdesidir. Onuň ady ýewreý dilinde Abaddon, grek dilinde bolsa onuň ady Apollyondyr. Ylham 9:11.

The verse, which is chapter NINE, and verse ELEVEN, prophetically identifies that whether represented in the Old Testament (the Hebrew) or in the New Testament (the Greek), the character of Islam is Abaddon or Apollyon. Both names mean “destruction and death”.

Dokuzynjy bap, on birinji aýat bolan bu aýat pygamberlik taýdan Yslamyň häsiýetiniň, onuň Köne Ähtde (ýewreýçe) görkezilýändigine-de, Täze Ähtde (grekçe) görkezilýändigine-de garamazdan, Abaddon ýa-da Apollyon bolandygyny anyk görkezýär. Iki at hem “heläkçilik we ölüm” diýmegi aňladýar.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.” Manuscript Releases, volume 20, 217.

> “Perişdeler dört ýeli saklap dur; olar gaharly, boşap çykyp, bütin ýeriň ýüzüne topulmaga çalyşýan, yzynda weýrançylygy we ölümi getirýän bir at hökmünde şekillendirilýär.” Manuscript Releases, volume 20, 217.

The four winds are the angry horse of Bible prophecy, that is seeking to break loose. One of the prophetic characteristics of the angry horse is that it is restrained, but it is seeking to break loose and bring “destruction and death”, upon the whole earth.

Dört rüzgâr, Müqəddəs Kitab peyğəmbərliyinin qəzəbli atıdır; o, zəncirini qırıb azad olmağa çalışır. Qəzəbli atın peyğəmbərlik xüsusiyyətlərindən biri budur ki, o cilovlanmışdır, lakin bütün yer üzünə “məhv və ölüm” gətirmək üçün azad olmağa can atır.

We will continue to address these subjects in the next article.

Bu meseleleri indiki makalada hem ara alyp maslahatlaşarys.

> “O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy, . . . neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’

> “Wah, Hudaýyň halkynda häzir diýen ýaly butparazlyga berlen müňlerçe şäheriň golaýlap gelýän heläkçiligine duýgurlyk bolan bolsady! Emma hakykaty wagyz etmeli bolanlaryň köpüsi öz doganlaryny aýyplap, ýazgarýar. Hudaýyň özgerdiji güýji akyllara täsir eden wagty, aýdyň bir üýtgeşme bolar. Adamlarda tankyt etmäge we ýykyşdyrmaga hiç hili meýil bolmaz. Olar dünýä ýagtylygyň şöhle saçmagyna päsgel berýän ýagdaýda durmazlar. Olaryň tankydy, olaryň aýyplamasy bes ediler. Duşmanyň güýçleri söweşe jemlenýär. Bizi berk çaknyşyklar garaşýar. Bir ýere ýygnalyň, eý doganlar we uýalar, bir ýere ýygnalyň. Mesih bilen berk baglanyşyň. ‘Konfederasiýa’ diýmäňler, ... olaryň gorkýan zadyndan gorkmaň, howsala düşmäň. Hökmürowan Rebbiň Özüni mukaddes saýyň; goý, Ol siziň gorkyňyz bolsun, goý, Ol siziň howatyryňyz bolsun. Şonda Ol mukaddes pena bolar; emma Ysraýylyň iki öýi üçin büdrediji daş, päsgelçilik gaýasy, Iýerusalimiň ýaşaýjylary üçin duzak we tor bolar. Olaryň arasynda köp adamlar büdrär, ýykylar, döwüler, duzaga düşer we ele alnar.’

> “The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.

> “Dünýä bir teatrdyr. Onuň aktýorlary, ýagny ýaşaýjylary, soňky beýik dramada öz paýlaryny ýerine ýetirmäge taýýarlanýarlar. Hudaý gözden düşürildi. Adamzadyň uly köpçülikleriniň arasynda, diňe adamlar öz bähbitparaz maksatlaryny amala aşyrmak üçin birleşen ýagdaýlaryndan başga, hiç hili birlik ýokdur. Hudaý syn edip dur. Onuň gozgalaňçy tabynlary baradaky niýetleri amala aşar. Hudaý bir möwsüm üçin bulaşyklygyň we bidüzgünçiligiň güýçlerine höküm sürmäge rugsat berýän bolsa-da, dünýä adamlaryň eline berilmändir. Aşakdan gelen bir güýç dramanyň soňky beýik sahnalaryny taýýarlamak üçin işleýär, ýagny—Şeýtan Mesih hökmünde gelip, gizlin jemgyýetlerde özlerini biri-birine baglaýanlaryň arasynda adalatsyzlygyň ähli aldawçylygy bilen hereket edýär. Birleşmek höwesine boýun bolýanlar duşmanyň meýilnamalaryny durmuşa geçirýärler. Sebäp netijä getirer.”

> “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

> “Günä öz iň soňky çägine diýen ýaly ýetdi. Dünýäni bulaşyklyk doldurýar, ýakyn wagtda bolsa adamzadyň üstüne uly bir howsala inmekçi. Ahyrzamanyň soňy örän golaýdyr. Biz, hakykaty bilýänler, tiz wagtda dünýäniň üstüne eziji bir garaşylmadyk ýagdaý bolup injek zada taýýarlyk görmelidiris.” Review and Herald, September 10, 1903.

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