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# The Book of Daniel - Number One-Hundred and Fifty-Four

Danyýel kitaby — ýüz elli dördünji bölüm

Understanding Daniel’s Last Vision: The Significance of Belteshazzar and the Unveiling of Prophecy

Danyýeliň Soňky Görnüşine Düşünmek: Belteşazzaryň ähmiýeti we pygamberligiň açylmagy

Author

Jeff Pippenger

Published

March 23, 2024

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The last vision of Daniel consists of the last three chapters. The first of those chapters, as with the last of those three chapters identifies the experience of Daniel, and the middle chapter identifies the prophetic history that addresses the final rise and fall of the counterfeit king of the north. The first chapter is as the last, and the middle chapter represents the rebellion of the counterfeit king of the north. Daniel’s last vision, the vision of the Hiddekel River, bears the signature of Alpha and Omega, who is the Truth. As we begin to address Daniel’s last vision, we will start with verse one.

Danyýlyň soňky görnüşi soňky üç bapdan ybaratdyr. Şol baplaryň ilkinjisi, edil şol üç bapyň soňkusy ýaly, Danyýlyň başdan geçiren ýagdaýyny görkezýär, ortaky bap bolsa galp demirgazygyň patyşasynyň ahyrky ýokary galşyny we ýykylşyny beýan edýän pygamberlik taryhyny görkezýär. Ilkinji bap soňky bap ýalydyr, ortaky bap bolsa galp demirgazygyň patyşasynyň gozgalaňyny aňladýar. Danyýlyň soňky görnüşi, Hiddekel derýasynyň görnüşi, Hakykat bolan Alfa we Omeganyň möhürini göterýär. Biz Danyýlyň soňky görnüşine seredip başlanymyzda, birinji aýatdan başlarys.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> Pars patyşasy Kiriň üçünji ýylynda, adyna Beltşaçar diýilýän Danyýele bir zat aýan edildi; ol zat hakykatdy, emma bellenen wagt uzagdy; ol şol zada düşünipdi we görnüşe akyl ýetiripdi. Danyýel 10:1.

There are several truths wrapped up in this verse. The first is Daniel’s name of “Belteshazzar”.

Bu aýatda birnäçe hakykat jemlenendir. Birinjisi, Danyýeliň “Belteşazar” adydyr.

> Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. Daniel 1:7.

> Hadymbaşylaryň başlygy olara at berdi: ol Daniele Beltşaçar adyny berdi; Hananjaýa Şadraç, Mişaýle Meşak, Azarjaýa bolsa Abednego adyny berdi. Daniel 1:7.

Daniel was given the name “Belteshazzar” in chapter one, and he is never identified as “Belteshazzar” again until his last vision is introduced. Belteshazzar is therefore his name in his first and last testimony. The change of a name in prophecy represents a symbol of the covenant relation between God and His people. When the Lord entered into covenant with Abram and Sarai, He changed their names to Abraham and Sarah. He changed Jacob’s name to Israel, and He promises to give His last day covenant people a new name.

Danyýele birinji bapda “Belteşassar” ady berildi, we onuň soňky görnüşi tanyşdyrylýança ol indi hiç haçan “Belteşassar” diýip atlandyrylmaýar. Şonuň üçin Belteşassar onuň ilkinji we soňky şaýatlygyndaky adydyr. Pygamberlikde adyň üýtgedilmegi Hudaý bilen Öz halkynyň arasyndaky äht gatnaşyklarynyň nyşanyny aňladýar. Reb Abram we Saraý bilen äht baglaşanda, olaryň atlaryny Ybraýym we Sara diýip üýtgetdi. Ol Ýakubyň adyny Ysraýyl diýip üýtgetdi, hem-de soňky günlerdäki äht halkyna täze at bermegi wada berýär.

> For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name. Isaiah 61:1, 2.

> Sionyň hatyrasy üçin men dymaryn, Iýerusalimiň hatyrasy üçin men rahat tapmaryn, onuň dogrulygy ýalpyldawuk nur ýaly ýüze çykýança, gutulyşy bolsa ýanyp duran çyra ýaly bolýança. Milletler seniň dogrulygyňy, ähli patyşalar bolsa şöhratyňy görerler; sen Rebbiň agzy tarapyndan dakyljak täze at bilen atlandyrylar. Işaýa 61:1, 2.

To the Philadelphians, who are the one hundred and forty-four thousand of the last days, He also makes this promise.

Soňky günleriň ýüz kyrk dört müňi bolan Filadelfiýalylara hem Ol şu wadany berýär.

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

> Ýeňijini Öz Hudaýymyň ybadathanasynda bir sütün ederin, ol indi mundan beýläk daşary çykmaz; men onuň üstüne Öz Hudaýymyň adyny we Öz Hudaýymyň şäheriniň — gökden, Öz Hudaýymdan inýän täze Iýerusalimiň — adyny, şeýle hem Öz täze adymy ýazaryn. Gulagy bolan, Ruhuň ýygnaklara näme diýýändigini eşitsin. Ylham 3:12, 13.

The prophets illustrate God’s people of the last days, and unlike Abraham, Sarah and Israel the precise meaning of Belteshazzar is unknown. The name God gives to His last day people to represent His covenant relationship is an unknown name until the time when He gives them the name. The name Belteshazzar is identifying Daniel as God’s covenant people of Philadelphia in the last days, but the actual name is hidden until the sealing, for the name is written upon their foreheads, which is also where the seal is written.

Pygamberler ahyrky günleriň Hudaý halkyny şekillendirýärler, hem-de Ybraýymyň, Saranyň we Ysraýylyň adyndan tapawutlylykda, Belteşazaryň takyk manysy näbelli bolup galýar. Hudaýyň Özi bilen bolan äht gatnaşyklaryny aňlatmak üçin ahyrky günleriň Öz halkyna berýän ady, Ol şol ady olara berýän wagta çenli näbelli addyr. Belteşazar ady Danyýeli ahyrky günlerde Filadelfiýanyň Hudaýyň äht halky hökmünde kesgitleýär, emma hakyky ady möhrlenişe çenli gizlin saklanýar, çünki ol ad olaryň maňlaýlaryna ýazylandyr; möhür hem hut şol ýerde ýazylýar.

> And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. Revelation 14:1.

> Soň men seretdim, ine, Sion dagynyň üstünde bir Guzujyk durdy; onuň bilen birlikde ýüz kyrk dört müň adam bardy, olaryň maňlaýlarynda bolsa Onuň Atasynyň ady ýazylgydy. Ylham 14:1.

Daniel is called Belteshazzar in chapter one and then in chapter ten, thus identifying himself as a symbol of the movement of the first angel, and the movement of the third angel, for chapter one, represents the first angel’s message, as previously identified in detail in earlier articles. Chapter ten therefore represents the movement of the third angel, and the covenant people of the last days. The verse then identifies Belteshazzar as a symbol of those who understand the increase of knowledge that was unsealed in the reform movement that began in 1989. This is represented by the emphasis upon what Daniel (Belteshazzar) knew.

Danyýl birinji bapda hem-de onunjy bapda Beltşassar diýlip atlandyrylýar; şeýlelikde ol özüni birinji perişdäniň hereketiniň we üçünji perişdäniň hereketiniň nyşany hökmünde tanadýar, çünki birinji bap, öňki makalalarda jikme-jik görkezilişi ýaly, birinji perişdäniň habaryny aňladýar. Şonuň üçin onunjy bap üçünji perişdäniň hereketini we soňky günleriň äht halkyny aňladýar. Soňra bu aýat Beltşassary 1989-njy ýylda başlanan reform hereketinde açylan bilim artmagyna düşünýänleriň nyşany hökmünde görkezýär. Bu bolsa Danyýlyň (Beltşassaryň) nämäni bilýändigine berlen nygtama arkaly beýan edilýär.

Daniel is identified as knowing the “thing” which “was revealed unto Daniel,” “and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision.” Daniel understood the “thing,” and also “the vision.” The Hebrew word “dabar,” is translated as “thing” in the verse, and it means “word.” Prophetically the “word” represents both the vision of the “seven times,” but also it represents Christ, who is the Word. Both the “seven times,” and Christ are the Rock which the builders rejected, and Daniel represents a people who understand both elements of the symbolism of the Word.

Danyýl «özüne aýan edilen zady» bilýän hökmünde görkezilýär; «şol zat Danyýla aýan edildi», «we ol zat hakykatdy, ýöne bellenen wagt uzagydy; ol zada düşündi we görnüşe akyl ýetirdi». Danyýl «zada», şeýle hem «görnüşe» düşündi. Aýatda «zat» diýip terjime edilen ýewreýçe «dabar» sözi «söz» diýmegi aňladýar. Pygamberlik taýdan «Söz» hem «ýedi wagtyň» görnüşini aňladýar, hem-de ol Sözüň Özi bolan Mesihi aňladýar. «Ýedi wagt» hem, Mesih hem gurluşykçylaryň ret eden Gaýasydyr, we Danyýl Sözüň nyşanalygynyň bu iki tarapyna-da düşünýän bir halky aňladýar.

In Daniel chapter nine, verse twenty-three we find one of the most important verses connected with the time prophecies of the twenty-three hundred years and twenty-five hundred and twenty years, which are represented by the question of Daniel chapter eight, verse thirteen, and the answer in verse fourteen. The question asks, “How long shall be the “chazon” vision identifying the trampling down of the sanctuary and host that was accomplished by paganism and then papalism?” The trampling down took twenty-five hundred and twenty years, in fulfillment of Leviticus twenty-six’s “seven times.”

Danyýl kitabynyň dokuzynjy bapynyň ýigrimi üçünji aýatynda biz iki müň üç ýüz ýyllyk hem-de iki müň bäş ýüz ýigrimi ýyllyk wagt pygamberlikleri bilen baglanyşykly iň möhüm aýatlaryň birini tapýarys; olar Danyýl kitabynyň sekizinji bapynyň on üçünji aýatyndaky sorag we on dördünji aýatyndaky jogap arkaly görkezilýär. Sorag şeýle diýýär: “Mukaddes ýeriň we goşunyň butparazçylyk, soňra bolsa papalyk tarapyndan amala aşyrylan depelenip ýok edilmegini görkezýän ‘chazon’ görnüşi näçe wagt dowam eder?” Bu depelenip ýok edilme Lewiler kitabynyň ýigrimi altynjy bapyndaky “ýedi wagt” sözüniň ýerine ýetmeginde iki müň bäş ýüz ýigrimi ýyl dowam etdi.

The answer to verse thirteen’s question was unto twenty-three hundred years, then shall the sanctuary that has been trampled down, be cleansed, and the “mareh” vision of twenty-three hundred years ties the two time prophecies together, and in verse twenty-three of Daniel nine, Gabriel is leading Daniel to understand the relation of the two visions.

On üçünji aýatyň soragyna jogap iki müň üç ýüz ýyla çenli boldy; şondan soň depelenen mukaddes ýer tämizlener. Şeýlelikde, iki müň üç ýüz ýyl baradaky “mareh” görnüşi bu iki wagt pygamberligini biri-birine baglaýar, we Daniel dokuzynjy bap, ýigrimi üçünji aýatda, Gabriýel Danieli bu iki görnüşiň arasyndaky gatnaşyklary düşünmäge ugrukdyrýar.

> At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:23.

> Dilegleriňiň başynda buýrugy çykdy, men bolsa saňa ony aýan etmek üçin geldim; çünki sen juda söýgülisiňdir. Şonuň üçin bu söze düşün we röýata üns ber. Daniel 9:23.

The word translated both as “understand,” “consider” in the verse is the Hebrew word “biyn,” and it means “to mentally separate”. Gabriel informs Daniel to make a mental separation between “the matter” and “the vision.” The “vision” in the verse is the Hebrew word “mareh,” and it is the vision of the twenty-three hundred years that concluded on October 22, 1844. The Hebrew word translated as “matter,” is the same word translated as “thing,” in verse one of chapter ten. It is the Hebrew word “dabar,” and it represents the vision of the twenty-five hundred and twenty years that also concluded on October 22, 1844.

Aýatda “düşünmek”, “oýlanmak” diýip terjime edilen söz ibrany dilindäki “biyn” sözüdir we onuň manysy “akyl taýdan aýrybaşgalaşdyrmakdyr”. Jebraýyl Danyýele “iş” bilen “görüşiň” arasynda akyl taýdan bir aýrybaşgalaşdyrma etmegi habar berýär. Aýatdaky “görüş” sözi ibrany dilindäki “mareh” sözüdir we ol 1844-nji ýylyň 22-nji oktýabrynda tamamlanan iki müň üç ýüz ýylyň görüşidir. “Iş” diýip terjime edilen ibrany sözi onunjy bapynyň birinji aýatynda “zat” diýip terjime edilen şol bir sözdür. Ol ibrany dilindäki “dabar” sözüdir we ol hem 1844-nji ýylyň 22-nji oktýabrynda tamamlanan iki müň bäş ýüz ýigrimi ýylyň görüşini aňladýar.

In verse one of chapter ten, God’s covenant people of the last days are represented by Belteshazzar, and they have understood the increase of knowledge that arrived at the time of the end in 1989, that allowed them to understand the connection of the two visions, which the Millerites of the movement of the first angel only partially understood. In the verse, the vision represented as the “thing” is identified as the longest of the two prophecies, because coupled in between the two references in the verse to the “thing,” Daniel identifies the time appointed to the “thing” (the dabar) was “long”, in relation to the vision (mareh).

Onunjy babyň onunjy bapynyň birinji aýatynda Hudaýyň ahyrzamanyň äht halky Belteşasar arkaly şekillendirilýär, we olar 1989-njy ýylda, zamananyň ahyrynda gelen bilim artşyna düşünipdirler; şol bilim olara iki röýatyň baglanyşygyny düşünmäge mümkinçilik berdi, muny bolsa diňe birinji perişdäniň hereketindäki Millerçiler bölekleýin düşünipdiler. Aýatda “zat” hökmünde görkezilen röýat iki pygamberlikden iň uzyny hökmünde kesgitlenýär, sebäbi aýatda “zat” baradaky iki salgynyň arasynda Daniýel “zat” üçin bellenilen wagtyň (dabar) röýata (mareh) garanda “uzak” bolandygyny aýdýar.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> Pars patyşasy Kiriň üçünji ýylynda, adyna Beltşaşar diýlen Danyýele bir zat aýan edildi; ol zat hakykatdy, emma bellenen möhlet uzyn boldy; ol bu zada düşündi we görnüşe akyl ýetirdi. Danyýel 10:1.

The subtle truth that the “seven times,” is the longest time prophecy which the Millerites proclaimed, is denied by Laodicean Adventism, based upon a passage that they wrest to their own destruction. By rejecting the “seven times,” in the rebellion of 1863, they do not see the relation of the two prophecies, and can only, or will only, see the next passage as identifying the twenty-three hundred years.

Milleritleriň wagyz eden pygamberlik wagtlarynyň iň uzagy bolan “ýedi wagt” baradaky inçe hakykat, öz heläkçiligine tarap çekip, ýoýup ulanýan bir bölege esaslanyp, Laodikýa Adventizmi tarapyndan inkär edilýär. 1863-nji ýylyň gozgalaňynda “ýedi wagt” pygamberligini ret etmek bilen, olar iki pygamberligiň arasyndaky gatnaşygy görmeýärler; şonuň üçin hem, ýa diňe, ýa-da diňe görmek isleýärler welin, indiki bölek iki müň üç ýüz ýyly görkezýär.

> “The experience of the disciples who preached the ‘gospel of the kingdom’ at the first advent of Christ, had its counterpart in the experience of those who proclaimed the message of His second advent. As the disciples went out preaching, ‘The time is fulfilled, the kingdom of God is at hand,’ so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire, that the judgment was at hand, and the everlasting kingdom was to be ushered in. The preaching of the disciples in regard to time was based on the seventy weeks of Daniel 9. The message given by Miller and his associates announced the termination of the 2300 days of Daniel 8:14, of which the seventy weeks form a part. The preaching of each was based upon the fulfillment of a different portion of the same great prophetic period.” The Great Controversy, 351.

> Mesihiň ilkinji gelişi wagtynda «Patyşalygyň Hoş Habaryny» wagyz eden şägirtleriň başdan geçiren tejribesi, Onuň ikinji gelişi baradaky habary yglan edenleriň tejribesinde öz garşylygyny tapdy. Şägirtler: «Wagt dolandyr, Hudaýyň patyşalygy golaýlady» diýip wagyz etmäge çykanlary ýaly, Miller hem-de onuň ýaranlary hem Mukaddes Kitapda görkezilen iň uzak hem-de soňky pygamberlik döwrüniň tamamlanjakdygyny, höküm gününiň golaýlandygyny we ebedi Patyşalygyň giriziljekdigini yglan etdiler. Şägirtleriň wagt barada eden wagzy Daniýel 9-daky ýetmiş hepdelige esaslanýardy. Miller bilen onuň ýaranlaryna berlen habar Daniýel 8:14-däki 2300 günüň tamamlanýandygyny yglan edýärdi; şol ýetmiş hepdelik hem şonuň bir bölegini düzýär. Olaryň her biriniň wagzy şol bir beýik pygamberlik döwrüniň başga bir böleginiň ýerine ýetmegine esaslanýardy». Beýik Göreş, 351.

Don’t miss the inherent logic of this last passage. Laodicean Adventism does not teach the world that the Millerites thought the sanctuary to be cleansed was the heavenly sanctuary, for they, and any who wish to look at the historical record, know that the Millerites believed the sanctuary to be cleansed was the earth. The passage Laodicean Adventism wrests to their own destruction is “so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire”, which they insist is the twenty-three hundred years of Daniel chapter eight, verse fourteen.

Soňky bu parçanyň özüne mahsus mantygyny gözden salmaň. Laodikiýaly Adventizm dünýä Millerçileriň arassalanmaly mukaddes ýeri asmandaky mukaddes ýer diýip hasaplandygyny öwretmeýär; çünki olar hem, taryhy ýazgylara seretmek isleýän her kim hem, Millerçileriň arassalanmaly mukaddes ýeriň ýer ýüzüdigine ynanandygyny bilýärler. Laodikiýaly Adventizmiň öz heläkçiligine ýoýup ulanýan parçasy: “şeýlelikde Miller we onuň egindeşleri Mukaddes Kitapda nazara alynýan iň uzyn we iň soňky pygamberlik döwrüniň gutarmakçy bolandygyny wagyz etdiler” diýen sözlerdir; olar munuň Daniýel kitabynyň sekizinji bap, on dördünji aýatyndaky iki müň üç ýüz ýyl bolandygyny nygtaýarlar.

Adventism’s own history books identify that the three hundred Millerite preachers ALL used the 1843 pioneer chart in their presentations, and it is crystal clear on the chart, in the rest of the historical testimony, that the “seven times,” (twenty-five hundred and twenty years), was the prophecy they identified as the “longest and last prophetic period,” which was “about to expire.” Due to their rebellion of 1863, when they rejected the foundation stone of the “seven times,” they now blindly insist that Sister White is re-writing established history in the passage from The Great Controversy.

Adventizmiň öz taryh kitaplary üç ýüz Millerçi wagyzçynyň ÄHLISINIŇ öz çykyşlarynda 1843-nji ýylyň ilkinji çyzgysyny ulanandygyny görkezýär, we çyzgyda-da, galan taryhy şaýatlykda-da “ýedi wagt” (iki müň bäş ýüz ýigrimi ýyl) olaryň “iň uzyn we iň soňky pygamberlik döwri” diýip kesgitlän we “gutarmakçy bolan” pygamberligidigi ap-aýdyňdyr. Olar 1863-nji ýyldaky gozgalaňlary sebäpli, “ýedi wagtyň” düýp binýad daşyny ret edenlerinde, indi Körpe uýa Waýtyň The Great Controversy-daky parçasynda berkidilen taryhy täzeden ýazýandygyny körlerçe nygtaýarlar.

In verse one of Daniel chapter ten, Belteshazzar represents God’s people of the last days, and they understand both the question and answer of Daniel chapter eight, verses thirteen and fourteen, that Sister White identifies as the foundation and central pillar of the Advent faith. The portrayal that Daniel represents in the verse, he is marking a distinction between God’s covenant people of the last days, and Laodicean Adventism, for they are those who understand the increase of knowledge in 1989.

Danyýl kitabynyň onunjy bapynyň birinji aýatynda Beltesassar soňky günleriň Hudaý halkyny aňladýar, olar bolsa uýam Uaytyň Advent imanynyň binýady we merkezi sütünidir diýip kesgitlän Danyýl kitabynyň sekizinji bapynyň on üçünji we on dördünji aýatlaryndaky hem soraga, hem-de jogaba düşünýärler. Aýatda Danyýlyň aňladýan şekillendirişi boýunça, ol Hudaýyň soňky günlerdäki äht halky bilen Laodikiýa Adventizminiň arasynda tapawut goýýar, çünki olar 1989-njy ýylda bolan bilim artşyna düşünýänlerdir.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> Pars patyşasy Kiriň üçünji ýylynda, ady Beltşaçar diýlip atlandyrylan Danyýele bir zat aýan edildi; ol zat hakykatdy, emma bellenen wagt uzagady; ol bu zada düşündi we görnüşe akyl ýetirdi. Daniel 10:1.

Verse one is the beginning of the vision given by the Hiddekel River that ends in chapter twelve. It is there where we find the unsealing of the book of Daniel at the time of the end, so the representation of Daniel understanding both the “thing” and the “vision,” is connected with those who understand, and who are identified as the “wise,” in contrast with those who do not understand, and are identified as “wicked.” In verse ten of chapter twelve, the distinction between the two classes is represented.

Birinji aýat on ikinji babyrda tamamlanýan Hiddekel derýasynyň boýunda berlen görnüşiň başlangyjydyr. Ahyrzamanyň döwründe Danyýel kitabynyň möhüriniň açylmagyny hut şol ýerde tapýarys; şonuň üçin Danyýeliň hem “şeye”, hem-de “görnüşe” düşünýändiginiň beýan edilmegi, düşünýänler bilen baglanyşyklydyr; olar “akyldarlar” diýlip tanalýar, düşünmeýänler bolsa “erbetler” diýlip tanalýar. On ikinji babyryň onunjy aýatynda bu iki toparyň arasyndaky tapawut görkezilýär.

> Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.

> Köpler tämizlener, agrardar ediler we synalarlar; emma erbetler erbetlik ederler; erbetleriň hiç biri düşünmez; emma paýhaslylar düşünер. Daniel 12:10.

The “wise” understand, and the wicked don’t understand, and the word translated as “understand” is the same word we identified in verse twenty-three of chapter nine. It is the Hebrew word “biyn,” which means to mentally separate. The wicked do not understand the increase of knowledge, for they are unwilling to make the mental separation of the two visions that are the truths which Belteshazzar is identified as understanding in verse one, when he is identified as Belteshazzar instead of Daniel. In verse one he is identified as God’s last day covenant people, and he is identified as those who understand the two visions, that God’s people are to make a mental distinction between. Jesus illustrates the end of a thing with the beginning of a thing, and in chapter twelve, the wise are those who understand the prophecy of twenty-three hundred years, and its direct relationship to “the longest and last” time prophecy, which is the twenty-five hundred and twenty years.

“Akyllylar” düşünýärler, erbetler bolsa düşünmeýärler; “düşünmek” diýip terjime edilen söz bolsa dokuzynjy babyň ýigrimi üçünji aýatynda kesgitlän şol bir sözdür. Bu “biyn” diýen ýewreý sözüdir, manysy bolsa akyl taýdan aýrybaşgalaşdyrmakdyr. Erbetler bilimiň artmagyna düşünmeýärler, çünki olar birinji aýatda Belteşassar diýip atlandyrylanda onuň düşünýän diýlip görkezilen iki görnüşiň, ýagny hakykatlaryň, arasynda akyl taýdan aýyrma etmäge meýilli däldirler. Birinji aýatda ol Hudaýyň soňky günlerdäki äht halky hökmünde tanadylýar we şeýle hem Hudaýyň halkynyň arasynda akyl taýdan tapawut goýmaly bolan iki görnüşe düşünýänler hökmünde görkezilýär. Isa bir zadyň soňuny bir zadyň başlangyjy bilen suratlandyrýar; on ikinji bapda bolsa akyllylar iki müň üç ýüz ýyl baradaky pygamberlige we onuň “iň uzyn hem iň soňky” wagt pygamberligi bolan iki müň bäş ýüz ýigrimi ýyl bilen göni baglanyşygyna düşünýänlerdir.

We will continue our study of Daniel’s last vision in the next article.

Biz indiki makalada Danyýeliň soňky görnüşi baradaky gözlegimizi dowam etdireris.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Halkym bilimsizlik sebäpli heläk bolýar; sen bilimi ret edeniň üçin, Men hem seni ret ederin, şeýdip sen Maňa ruhany bolmarsyň; sen öz Hudaýyňyň kanunyny unutandygyň üçin, Men hem seniň çagalaryňy unudaryn. Hoşea 4:6.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:5–10.

> Siz hem diri daşlar hökmünde ruhy bir öý, mukaddes ruhanylyk bolup gurulýarsyňyz; Isanyň Mesihiň üsti bilen Hudaýa ýaraýan ruhy gurbanlyklary hödürlemek üçin. Şonuň üçin hem Ýazgyda şeýle diýilýär: Ine, Men Siýonda saýlanan, gymmatly baş burç daşyny goýýaryn; Oňa iman edýän utanja galmaz. Şeýlelikde, iman edýän sizler üçin Ol gymmatlydyr; emma boýun egmeýänler üçin gurluşykçylaryň ret eden daşy, hut şol burçuň baş daşy boldy, büdredýän daş we päsgel berýän gaýa boldy; olar Söze büdreýärler, sebäbi boýun egmeýärler; olar munuň üçin hem bellenipdi. Emma siz saýlanan nesilsiniz, patyşalyk ruhanylygy, mukaddes millet, Hudaýyň aýratyn halkysyňyz; garaňkylykdan sizi Öz ajaýyp nuruna çagyranyň şöhratyny yglan etmegiňiz üçin. Siz öň halk däldiňiz, emma indi Hudaýyň halkysyňyz; öň merhemet tapmandyňyz, emma indi merhemet tapansyňyz. 1 Petrus 2:5–10.

> And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. 2 Peter 3:15–17.

> Rebbimiziň sabyr-takady halas bolmakdyr diýip hasap ediň; söýgüli doganymyz Pawlus hem özüne berlen hikmete görä size ýazypdyr; ol ähli hatlarynda hem şu zatlar barada söz açýar; şolarda düşünilmesi kyn bolan käbir zatlar bardyr; olary ylymsyz we durnuksyz adamlar, beýleki Mukaddes Ýazgylary-da edişleri ýaly, özleriniň heläkçiligine öwrüp düşündirýärler. Şonuň üçin, eý söýgüliler, siz bu zatlary öňünden bilýänligiňiz sebäpli, hudaýsyzlaryň azgynlygy bilen azaşdyrylyp, öz berk durnuklylygyňyzdan gaçmazlygyňyz üçin ägä boluň. 2 Petrus 3:15–17.

> Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers. Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:14–16.

> Bulary olara ýatladyp dur; Rebbiň huzurynda olara pugta tabşyryk ber: peýdasyz sözler barada dawa etmesinler, çünki bu diňleýänleriň ýykylmagyna eltýär. Özüňi Hudaýa makul görkezmek üçin yhlas et, utanja galmaly däl işçi bol, hakykat sözüni dogry paýla. Emma haram we bihuda gep-sozlardan gaça dur; çünki olar has-da köp hudaýsyzlyga alyp barar. 2 Timoteos 2:14–16.

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