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# The Book of Daniel - Number Fifty-Three

Danyýel kitaby — Elli üçüňji san

Prophetic Visions Unveiled: Understanding the Last Days Through Daniel’s Experience

Pygamberlik Görnüşleri Açylýar: Soňky Günlere Danyýeliň Tejribesi Üsti Bilen Düşünmek

Author

Jeff Pippenger

Published

January 17, 2024

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All the prophets are speaking more of the last days than the days in which they lived.

Ähli pygamberler öz ýaşan günlerinden görä ahyrzamanyň günleri barada has köp sözleýärler.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12

> “Gadymy pygamberleriň her biri öz döwründen has köp biziň döwrümiz üçin sözläpdir, şonuň üçin olaryň pygamberlik sözleri biziň üçin güýjündedir. ‘Indi bu zatlaryň hemmesi olara görelde hökmünde boldy; we olar, döwrüň ahyrlary gelip ýeten bizlere nesihat bolsun diýip, ýazyldy.’ 1 Korinfliler 10:11. ‘Olar bu zatlara özleri üçin däl-de, biziň üçin hyzmat edýändikleri olara aýan edildi; bu zatlar indi size gökden iberilen Mukaddes Ruh arkaly size hoş habary wagyz edenler tarapyndan bildirildi; perişdeler hem bu zatlara nazar salmagy küýseýärler.’ 1 Petrus 1:12”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> Mukaddes Kitap, öz hazynalaryny şu soňky nesil üçin ýygnap, bir ýere jemläp goýdy. Ähli beýik wakalar we Köne Ähtiň taryhyndaky ähli dabaraly hadysalar soňky günlerde ýygnakda gaýtalanýardy we gaýtalanylýar.” Selected Messages, 3-nji kitap, 338, 339.

Daniel is representing God’s people, who in the last days have discovered through the prophetic Word, that they have been scattered. When they awaken to that fact, they are required to fulfill the Leviticus twenty-six prayer, and also the prayer to understand the last prophetic secret that is unsealed just before probation closes, as represented by Daniel’s prayer in chapter two. If and when, they enter into Daniel’s experience, the angel Gabriel will touch, inform and speak to them, for the purpose of giving them “skill and understanding.” The wise are those who “understand” the “increase of knowledge” when a prophetic secret is unsealed.

Daniýel soňky günlerde pygamberlik Sözi arkaly dargadylandyklaryny ýüze çykaran Hudaýyň halkyny aňladýar. Olar şol hakykata oýananda, Lewiler kitabyndaky ýigrimi altynjy bapdaky dogany berjaý etmäge, şeýle hem synag möhletiniň ýapylmagyna az wagt galanda açylýan soňky pygamberlik syryna düşünmek üçin edil Daniýeliň ikinji bapdaky dogasynda görkezilişi ýaly doga etmäge borçludyrlar. Eger-de we haçan-da olar Daniýeliň tejribesine girseler, onda Jebraýyl perişde olara “ussatlyk we düşünje” bermek maksady bilen olara degip, habar berer we gürlär. Akyldarlar, pygamberlik syry açylanda, “bilimiň köpelmegine” “düşünýänlerdir.”

> 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 shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:22, 23.

> Ol maňa habar berdi, meniň bilen gepleşdi we diýdi: «Eý, Daniel, men indi saňa akyl-paýhas we düşünje bermek üçin geldim. Senden çykýan ýalbarmalaryň başynda buýruk çykdy, men hem saňa bildirmek üçin geldim; çünki sen örän söýülýäň. Şonuň üçin bu söze düşün we görnüşe üns ber». Daniel 9:22, 23.

The vision which Daniel is told to consider is the “mareh” vision of the appearance. Gabriel had not finished the work he had been assigned in chapter eight when he had been told to make Daniel understand the “mareh” vision. In chapter nine he has returned to finish the interpretation. In chapter nine, Daniel is no longer living in the period of the kingdom of Babylon, but in the history of the Medo-Persian empire.

Danyýele göz öňünde tutmagy tabşyrylan görnüş, peýda bolşyň “mareh” görnüşidir. Gabriýel sekizinji bapda Danyýele “mareh” görnüşine düşündirmegi tabşyrylanda, özüne ýüklenen işi entek tamamlap ýetişmändi. Ol dokuzynjy bapda düşündirişi tamamlap bermek üçin gaýdyp geldi. Dokuzynjy bapda Danyýel indi Wawilon patyşalygynyň döwründe däl-de, eýsem Midiýa-Pars imperiýasynyň taryhynyň içinde ýaşaýar.

When Gabriel instructs Daniel to “understand the matter,” and to “consider the vision,” he is identifying a process of mental separation which he wants Daniel to exercise. The words translated as “understand” and “consider” are the same Hebrew word. The word is “biyn,” and means to separate mentally. The Hebrew word translated as “matter,” is “dabar,” and means “the word”. Gabriel is therefore informing Daniel, and those he represents in the last days to rightly divide the Word of truth.

Jebraýyl Danyýele “meselä düşünmäge” we “görünişe garamaga” tabşyranda, ol Danyýeliň amal etmegini isleýän akyl arkaly bölüp aýyrma işini görkezýär. “Düşünmek” we “garamak” diýip terjime edilen sözler şol bir ýewreý sözüdür. Bu söz “biyn” bolup, akyl taýdan bölüp aýyrmagy aňladýar. “Meselä” diýip terjime edilen ýewreý sözi bolsa “dabar” bolup, “söz” diýmegi aňladýar. Şeýlelikde, Jebraýyl Danyýele, hem-de onuň ahyrky günlerde wekilçilik edýänlerine hakykat Sözüni dogry bölüp paýlamagy habar berýär.

> Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.

> Özüňi Hudaýyň öňünde makullanan, utanmaga mätäç bolmadyk, hakykat sözüni dogry paýlaýan işçi hökmünde görkezmek üçin jan et. 2 Timoteos 2:15.

The word “matter” is also employed by Daniel in chapter ten, verse one where it is translated three times as “thing.”

“Meselä” sözi hem Danyýel tarapyndan onunjy bap, birinji aýatda ulanylýar; ol ýerde bu söz üç gezek “zat” diýip terjime edilendir.

> 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 Beltşazar diýlen Danyýele bir zat aýan edildi; ol zat hakykatdy, emma bellenen wagt uzagady; ol şol zada düşündi we görnüşe akyl ýetirdi. Danyýel 10:1.

In the verse, the word “vision” is the “mareh” vision of the appearance, and Daniel had understanding of both the thing (matter) and also the vision (“mareh”). In verse twenty-three of chapter nine, Gabriel instructed Daniel to rightly divide the matter and the vision, and in verse one of chapter ten he has understanding of both the matter (thing) and the vision (“mareh”). Gabriel is informing Daniel in chapter nine, to recognize the distinction (rightly divide) between the matter and the vision. The vision is the “mareh” vision and the “matter,” or the “thing” is the “chazon” vision.

Aýatda “görünüş” sözi görnüşiň peýda bolşuna degişli “mareh” görnüşidir, we Daniel hem zada (meselä), hem-de görnüşe (“mareh”) düşünýärdi. Dokuzynjy bapdaky ýigrimi üçünji aýatda Jebraýyl Daniela meseläni we görnüşi dogry tapawutlandyrmagy tabşyrdy, onunjy bapdaky birinji aýatda bolsa ol hem meselä (zada), hem-de görnüşe (“mareh”) düşünýär. Jebraýyl dokuzynjy bapda Daniela mesele bilen görnüşiň arasyndaky tapawudy tanamagy (dogry bölmegi) habar berýär. Görnüş “mareh” görnüşidir, “mesele” ýa-da “zat” bolsa “chazon” görnüşidir.

In chapter eight both visions are identified, and a distinction is noted because Daniel wished to understand the “chazon” vision, but Gabriel was instructed to make Daniel understand the “mareh” vision. As Gabriel begins his work of making Daniel understand the “matter” and the “vision” he informs Daniel to take note that they are two different visions.

Sekizinji bapda iki görnüş hem anyk görkezilýär we Daniel “çazon” görnüşine düşünmegi isländigi üçin, emma Gabriýele Daniýele “mareh” görnüşine düşündirmek tabşyrylandygy sebäpli, olaryň arasynda tapawut bellenilýär. Gabriýel Daniýele “meselä” we “görnüşe” düşündirmek işine başlanda, ol Daniýele olaryň iki dürli görnüşdigini üns bilen bellemegi habar berýär.

> 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 shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. 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. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:22–27.

> Ol maňa habar berdi, meniň bilen gepleşip aýtdy: «Eý, Daniýel, men saňa paýhas we düşünje bermek üçin indi geldim. Ýalbaryşlaryň başlan pursatynda buýruk çykdy; men hem saňa muny bildirmek üçin geldim; çünki sen örän söýülýäň. Şonuň üçin bu söze düşün we görnüşe akyl ýetir. Seniň halkyň we seniň mukaddes şäheriň hakynda ýetmiş hepde bellenendir: hyýanaty tamamlamak, günälere soň bermek, etmiş üçin ýaraşyk getirmek, baky dogrulygy ornaşdyrmak, görnüşi we pygamberligi möhürlemek hem-de iň Mukaddesi mesh etmek üçin. Şeýlelikde bil we düşün: Iýerusalimi dikeltmek we gurmak hakyndaky buýrugyň çykmagyndan başlap, Mesih Hökümdara çenli ýedi hepde we altmyş iki hepde bolar; köçe täzeden gurlar, diwar hem, hatda kynçylykly döwürlerde-de. Altmyş iki hepdeden soňra Mesih kesilip aýrylar, emma Özi üçin däl; geljek hökümdaryň halky şäheri we mukaddes jaýy weýran eder; onuň soňy sil ýaly bolar, urşuň ahyryna çenli hem harabalyklar bellenendir. Ol bir hepde üçin köp adamlar bilen ähti tassyklar; hepdäniň ýarysynda bolsa gurbanlygy we sadakany bes etdirer; nejislikleriň ýaýraýşy sebäpli ol ony haraba eder, tamamlanýança çenli, we bellenen zat hem haraba edileniň üstüne dökülerin». Daniýel 9:22–27.

Gabriel wished Daniel to recognize that elements of both the “chazon” vision and the “mareh” vision would be represented in the interpretation he provided for Daniel. The interpretation was going to address both visions, and it was Daniel’s responsibility to rightly divide the vision which addressed the trampling down of the sanctuary and the host, from the vision that led to the appearance of Christ in the Most Holy Place on October 22, 1844.

Jebraýyl Danyýeliň özüne beren düşündirişinde hem “chazon” görnüşiniň, hem-de “mareh” görnüşiniň bölekleriniň görkeziljekdigine onuň düşünmegini isledi. Bu düşündiriş iki görnüşe-de degişli boljakdy, mukaddes ýeriň we goşunyň depelenmegine degişli görnüş bilen, 1844-nji ýylyň 22-nji oktýabrynda Mesihiň Iň Mukaddes Ýerde peýda bolmagyna getirýän görnüşi dogry tapawutlandyrmak bolsa Danyýeliň jogapkärçiligi bolup durýardy.

Gabriel identifies that from the decree of Artaxerxes in 457 BC, there would be four hundred and ninety years that were “cut off” from the twenty-three hundred years of the vision of the evenings and mornings, that was especially for the Jews. In the verses just cited, the word “determined” is identified three times, but it is two different Hebrew words that are both translated as “determined” in the verses. The first time “determined” is identified is in verse twenty-four, and that Hebrew word is “chathak” and means “to cut off”.

Gabriel milattan öň 457-nji ýylda Artakserksiň buýrugyndan başlap, agşamlaryň we säherleriň görnüşindäki iki müň üç ýüz ýyldan aýratynlykda ýewreýler üçin kesilip aýrylan dört ýüz togsan ýylyň boljakdygyny görkezýär. Indi agzalan aýatlarda “kesgitlenen” sözi üç gezek görkezilýär, emma aýatlarda “kesgitlenen” diýip terjime edilen iki dürli ýewreý sözi bardyr. “Kesgitlenen” sözüniň ilkinji gezek görkezilşi ýigrimi dördünji aýatdadyr, ol ýewreý sözi bolsa “chathak” bolup, manysy “kesip aýyrmakdyr”.

It identifies that Israel was given a probationary period that began with the third decree of Artaxerxes which would end at the stoning of Stephen in the year 34 AD. The four hundred and ninety years was “cut off,” and represented a shorter prophetic period within the longer prophecy of twenty-three hundred years. The number “four hundred and ninety,” is a symbol of probationary time, as witnessed to by Jesus.

Bu, Ysraýyla Artakserksiň üçünji permany bilen başlanýan we biziň eýýamymyzyň 34-nji ýylynda Stefanyň daşlanmagy bilen tamamlanýan synag möhletiniň berlendigini görkezýär. Dört ýüz togsan ýyl “kesilip aýryldy” we ol iki müň üç ýüz ýyllyk has uzyn pygamberlikde onuň içinde ýerleşýän has gysga pygamberlik döwrüni aňladýardy. “Dört ýüz togsan” sany, Isanyň şaýatlyk edişi ýaly, synag wagtynyň nyşanydyr.

> Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:22.

> Şondan soň Petrus Onuň ýanyna gelip diýdi: «Ýa Reb, doganym maňa garşy näçe gezek günä etse, men ony bagyşlaýyn? Ýedi gezege çenli-mi?» Isa oňa şeýle diýýär: «Saňa diýýärin: ýedi gezege çenli däl, eýsem ýetmiş gezek ýedi gezege çenli». Matta 18:22.

There is an end to forgiveness, and that end is represented by the number “four hundred and ninety.” The “four hundred and ninety” years represents a period of probation for the Jews from their deliverance until they filled the cup of their probationary time at the stoning of Stephen. The “four hundred and ninety” years is also connected with the curse of the “seven times” in Leviticus twenty-six. There are only two places in the Bible that reference the land enjoying her sabbaths. The first is found in Leviticus twenty-six.

Bagyşlamagyň bir soňy bar, we şol soň “dört ýüz togsan” sany bilen şekillendirilýär. “Dört ýüz togsan” ýyl, ýewreýler üçin olaryň azat edilmeginden başlap, Stefanusyň daşlanyp öldürilmegi bilen synag möhletleriniň käsesini doldurýançalar dowam eden synag döwürini aňladýar. “Dört ýüz togsan” ýyl, şeýle hem Levililer iyirmi altyda beýan edilen “ýedi wagt” näleti bilen baglanyşyklydyr. Mukaddes Kitapda ýeriň öz şenbe günlerinden peýdalanmagy hakda diňe iki ýerde agzalýar. Bularyň birinjisi Levililer iyirmi altyda duş gelýär.

> And if ye will not for all this hearken unto me, but walk contrary unto me; Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins. And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you. And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours. And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:27–35.

> Eger siz bularyň hemmesine garamazdan-da Meni diňlemeseňiz, tersime ýöräp dowam etseňiz, onda Men hem gazap bilen size garşy çykyş ederin; hawa, Men Özüm sizi günäleriňiz üçin ýedi esse jezalandyraryn. Siz ogullaryňyzyň etini iýersiňiz, gyzlaryňyzyň etini hem iýersiňiz. Men siziň beýik ybadat ýerleriňizi ýumuraryn, butlaryňyzyň heýkellerini ýykaryn we jesetleriňizi butlaryňyzyň jesetleriniň üstüne taşlaryn; janym sizden ýürekden ýigrenç duýar. Men şäherleriňizi haraba öwrederin, mukaddes ýerleriňizi weýrançylyga öwrerin, hoşboý ysly gurbanlyklaryňyzyň ysyny kabul etmerin. Men ýurdy weýrançylyga salarýn; onda ýaşaýan duşmanlaryňyz hem muňa haýran galarlar. Men sizi başga milletleriň arasyna dargadaryn we yzyňyzdan gylyç çekdirerin; ýurduňyz çöllüge öwrüler, şäherleriňiz bolsa haraba bolar. Şonda, ýurt haraba ýatyrka we siz duşmanlaryňyzyň ýurdunda bolýarkaňyz, ýer öz şenbe günleriniň öwezini alar; hawa, şonda ýer dynç alar we öz şenbelerini geçirer. Ol haraba ýatan bütin wagty dynç alar; çünki siz onuň üstünde ýaşaýarkaňyz, ýer siziň şenbeleriňizde dynç almady. Lewiler 26:27–35.

The punishment of the “seven times,” which is referenced four times in chapter twenty-six, identifies that when God’s people are scattered, the land will then “enjoy her sabbaths.” Daniel and the three worthies had been scattered into the enemies’ land in fulfillment of the curse of Moses, and that the scattering of seventy years, was a symbolic object lesson of the scattering of the twenty-five hundred and twenty years. It was a prophetic object lesson, similar to Elijah’s three and a half years of drought during the persecution of Jezebel. That three and a half years represented three and a half prophetic years, that equaled twelve hundred and sixty years of papal rule from the year 538 until 1798. The seventy years was a symbol of the “seven times,” just as the three and a half years was a symbol of the wilderness of twelve hundred and sixty years. The seventy years of Daniel’s captivity identified by Jeremiah, represented “four hundred and ninety” years.

Ýigrimi altynjy bapda dört gezek agzalýan “ýedi wagt” jezasy, Hudaýyň halky dargadylanynda, ýurduň şol wagt “öz Sabatlaryny” lezzet bilen geçirjekdigini görkezýär. Danyýel bilen üç adyl hem Musanyň näletiniň ýerine ýetirilmegi hökmünde duşmanlaryň ýurduna dargadylypdylar; şeýlelikde, ýetmiş ýyllyk dargadylyş iki müň bäş ýüz ýigrimi ýyllyk dargadylyşyň nyşanly bir sapagy boldy. Bu, Izebeliň yzarlamasy döwründe Ylýasyň üç ýarym ýyllyk gurakçylygyna meňzeş pygamberlikli bir görnekli sapakdy. Şol üç ýarym ýyl, bäş ýüz otuz sekizinji ýyldan 1798-nji ýyla çenli papalyk häkimiýetiniň müň iki ýüz altmyş ýylyna deň bolan üç ýarym pygamberlik ýylyny aňladýardy. Ýetmiş ýyl, edil üç ýarym ýylyň müň iki ýüz altmyş ýyllyk çöl döwrüniň nyşany bolşy ýaly, “ýedi wagtuň” nyşanydy. Ýermeýa tarapyndan görkezilen Danyýeliň ýesirliginiň ýetmiş ýyly “dört ýüz togsan” ýyly aňladýardy.

> And the Lord God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place: But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy. Therefore he brought upon them the king of the Chaldees, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man, or him that stooped for age: he gave them all into his hand. And all the vessels of the house of God, great and small, and the treasures of the house of the Lord, and the treasures of the king, and of his princes; all these he brought to Babylon. And they burnt the house of God, and brake down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof. And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:15–23.

> Atalarynyň Rebbi Hudaý olara Öz ilçileri arkaly gaýta-gaýta habar iberdi, irden turup iberdi; çünki Öz halkyna hem-de Öz mesgenine rehim edipdi. Emma olar Hudaýyň ilçilerini üstünden güldüler, Onuň sözlerini äsgermezçilik etdiler we pygamberlerini kemsitdiler; ahyrsoňy Rebbiň gahary Öz halkyna garşy göterildi, tä derman galmady. Şonuň üçin Ol olaryň üstüne kaldelileriň patyşasyny getirdi; ol olaryň ýaş ýigitlerini mukaddes öýleriniň içinde gylyç bilen öldürdi, ýaş ýigide-de, gyza-da, garra-da, ýaşy sebäpli bükülen adama-da rehim etmedi: olaryň hemmesini onuň eline berdi. Hudaýyň öýüniň uly-kiçi ähli gap-gaçlaryny, Rebbiň öýüniň hazynalaryny, patyşanyň we onuň begleriniň hazynalaryny — bularyň hemmesini ol Wawilona alyp gitdi. Olar Hudaýyň öýüni otlap ýakdylar, Iýerusalimiň diwaryny ýykanlar, onuň ähli köşklerini od bilen ýakdylar we onuň ähli ajaýyp gap-gaçlaryny ýok etdiler. Gylyçdan aman galanlary bolsa ol Wawilona ýesir edip alyp gitdi; olar Pars patyşalygynyň höküm sürüşine çenli oňa we onuň ogullaryna hyzmatkär boldular. Şeýlelikde, Iremiýanyň agzy bilen aýdylyp berlen Rebbiň sözi ýerine ýetdi: ýurt öz Şenbe dynçlyklaryndan paýyny alýança; ol haraba ýatan wagtynyň bütin dowamynda Şenbe dynçlygyny saklady, ýetmiş ýyl dolýança. Indi Pars patyşasy Kiriň birinji ýylynda, Iremiýanyň agzy bilen aýdylyp berlen Rebbiň sözi amala aşsyn diýip, Reb Ýehuda Pars patyşasy Kiriň ruhuny gozgady; şeýdip ol ähli patyşalygy boýunça jar çekdirip, muny ýazuw arkaly hem yglan edip, şeýle diýdi: «Pars patyşasy Kir şeýle diýýär: Gögüň Hudaýy Reb ýer ýüzüniň ähli patyşalyklaryny maňa berdi; Ol maňa Ýahudada bolan Iýerusalimde Öz öýüni gurmagy buýurdy. Onuň halkynyň hemmesiniň arasyndan sizden kim bar? Reb onuň Hudaýy onuň bilen bolsun, goý, ol ýokary çyksyn». 2 Taryhlar 36:15–23.

The only two references in the Bible of the land enjoying her sabbaths are in relation to the scattering of God’s people, and the seventy years of captivity, which represented a period of time that would allow the land to enjoy its sabbaths. It equaled the amount of sabbaths that the Jews did not allow the land to enjoy rest. The land resting for seventy years, represented the total years that the rebellion against the commandment to allow the land to rest had been accomplished. Simple math identifies that in “four hundred and ninety” years of rebellion, there would be a total of seventy years that the land had not rested.

Mukaddes Ýazgylarda ýurduň öz şenbe günlerinden lezzet alşy barada diňe iki salgylanma bar; olar Hudaýyň halkynyň pytraňňylyga sezewar edilmegi hem-de ýetmiş ýyllyk ýesirlik bilen baglanyşyklydyr; şol döwür ýurduň öz şenbe günlerinden lezzet almagyna mümkinçilik berjek wagt bölegini aňladýardy. Bu, ýewreýleriň ýurda dynç almaga ýol bermedik şenbe ýyllarynyň sanyna deňdi. Ýurduň ýetmiş ýyllap dynç almagy, ýurda dynç bermek baradaky tabşyryga garşy edilen gozgalaňyň jemlenen ýyllaryny aňladýardy. Ýönekeý hasaplama görkezýär: “dört ýüz togsan” ýyllyk gozgalaňyň dowamynda ýurt jemi ýetmiş ýyl dynç almandyr.

Four hundred and ninety years were cut off from the twenty-three hundred years, as a probationary period for the Jews, and that “four hundred and ninety” years has a direct connection with the scattering of the “seven times” of Leviticus twenty-six.

Ýigrimi üç ýüz ýyldan dört ýüz togsan ýyl kesilip aýryldy; bu, ýewreýler üçin synag möhleti boldy, we şol “dört ýüz togsan” ýyl Levitler 26-daky “ýedi wagt” dagyndyrylyşy bilen gönüden-göni baglanyşyklydyr.

The “chazon” vision of the trampling down and the “mareh” vision of the appearance at the end of twenty-three hundred years are distinct from each other, but they have a direct connection. As with Daniel, God’s people are to rightly divide the two visions, while simultaneously recognizing their connection with one another. The seventy years of captivity which led to the three decrees allowing the Jews to return and rebuild Jerusalem, represented “four hundred and ninety” years of rebellion by the Jews against the covenant of allowing the land to rest.

„chazon“ görnüşindäki depeleniş baradaky görnüş bilen iki müň üç ýüz ýylyň ahyryndaky peýda boluş baradaky „mareh“ görnüşi biri-birinden tapawutlydyr, emma olaryň arasynda göni baglanyşyk bardyr. Daniýelde bolşy ýaly, Hudaýyň halky hem bu iki görnüşi dogry aýyl-saýyl etmeli, şol bir wagtyň özünde olaryň özara baglanyşygyny-da ykrar etmeli. Ýehudylara yzyna dolanmaga we Iýerusalimi täzeden gurmaga rugsat beren üç permana getiren ýetmiş ýyllyk ýesirlik döwri, ýeri dynçda goýbermek baradaky ähtä garşy ýehudylaryň „dört ýüz togsan“ ýyllyk gozgalaňyny aňladýardy.

When the third decree identified their opportunity to return and rebuild, they were given “four hundred and ninety” years of probationary time, as they were tested by the same period of time in which their disobedience led to the destruction of Jerusalem and their scattering. At the end of the second “four hundred and ninety years,” their disobedience would once again bring the destruction of Jerusalem and their scattering among the Gentiles.

Üçünji perman olaryň dolanyp gelip gaýtadan gurmak mümkinçiliklerini kesgitlän mahaly, olara synag üçin “dört ýüz togsan” ýyl berildi; çünki olaryň boýun egmezligi Iýerusalimiň weýran edilmegine we olaryň dargadylmagyna getiren şol bir döwür bilen olar synaldy. Ikinji “dört ýüz togsan ýylyň” ahyrynda olaryň boýun egmezligi ýene-de Iýerusalimiň weýran edilmegine we olaryň beýleki milletleriň arasyna dargadylmagyna sebäp boljakdy.

The scattering of the seventy year captivity was preceded by “four hundred and ninety” years of rebellion, and then that seventy year captivity was followed by another “four hundred and ninety years” of further rebellion.

Ýetmiş ýyllyk ýesirlik bilen bagly dargadylyş ondan öň bolan «dört ýüz togsan» ýyllyk gozgalaň bilen öňe alnypdy, soňra bolsa şol ýetmiş ýyllyk ýesirlikden soň ýene-de goşmaça «dört ýüz togsan ýyl» gozgalaň dowam etdi.

The first “four hundred and ninety” year period, which brought about the seventy years of the land resting, had reached a conclusion with the destruction of Jerusalem. At the ending of the “four hundred and ninety” years that was cut off from the twenty-three hundred years, Jerusalem was once again destroyed, for Jesus always illustrates the end of a thing with the beginning of a thing.

Ýurduň dynç almagyna getirilen ýetmiş ýyl bilen netijenlenen ilkinji “dört ýüz togsan” ýyllyk döwür Iýerusalimiň weýran edilmegi bilen öz tamamyna ýetdi. Iki müň üç ýüz ýyldan kesilip alnan “dört ýüz togsan” ýylyň ahyrynda hem Iýerusalim ýene-de weýran edildi, çünki Isa bir zadyň soňuny hemişe şol zadyň başy bilen şekillendirýär.

The seventy year captivity of literal Israel in literal Babylon was a symbol of the scattering of “seven times,” and Sister White identifies that the seventy years of captivity of literal Israel in literal Babylon was a type of the twelve hundred and sixty years of captivity of spiritual Israel in spiritual Babylon.

Hakyky Ysraýylyň hakyky Wawilonda ýetmiş ýyllyk ýesirligi “ýedi wagt” dargadylmagyň bir nyşanydy, we Uýam Waýt hakyky Ysraýylyň hakyky Wawilondaky ýetmiş ýyllyk ýesirliginiň ruhy Wawilondaky ruhy Ysraýylyň bir müň iki ýüz altmyş ýyllyk ýesirliginiň bir nusgasydygyny kesgitleýär.

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> “Ýerdäki Hudaýyň ybadathanasy, yzarlamalaryň yzygiderli dowam eden şol uzak döwründe, sürgün döwründe Bawilonda ýesirlikde saklanan Ysraýyl ogullary ýaly hakykatdan-da ýesirlikde bolupdy.” Prophets and Kings, 714.

The twelve hundred and sixty years from the year 538 to 1798, was a type of the “seven times.” At the end of the seventy years, the Jews returned to restore and rebuild Jerusalem. Their return during the three decrees marked the beginning (457 BC) of the twenty-three hundred years of the “mareh” vision that led to the appearance of Christ in the Most Holy Place on October 22, 1844. The three decrees marked the beginning of the prophetic period, and it required all three decrees to begin the prophetic period, though they began to return and rebuild with the first decree of Cyrus.

538-nji ýyldan 1798-nji ýyla çenli dowam eden müň iki ýüz altmyş ýyl “ýedi wagt”yň bir nusgasydy. Ýetmiş ýylyň ahyrynda ýehudylar Iýerusalimi dikeltmek we gaýtadan gurmak üçin dolanyp geldiler. Olaryň üç perman döwründäki dolanyşy, Mesihiň 1844-nji ýylyň 22-nji oktýabrynda Iň Mukaddes Ýerde peýda bolmagyna eltýän “mareh” görnüşiniň iki müň üç ýüz ýyllyk döwrüniň başlangyjyny (b.e.ö. 457) belledi. Üç perman pygamberlik döwrüniň başlangyjyny belledi, we pygamberlik döwrüniň başlanmagy üçin şol üç permanyň hemmesi zerurdy, ýogsam olar Kiriň birinji permany bilen dolanyp gelmäge we gaýtadan gurmaga başlapdylar.

> “In the seventh chapter of Ezra the decree is found. Verses 12−26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [‘decree,’ margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.

> „Ezranyň ýedinji babynda bu perman tapylýar. 12–26-njy aýatlar. Ol iň doly görnüşinde Pars patyşasy Artakserks tarapyndan b.e. öň 457-nji ýylda çykaryldy. Emma Ezr. 6:14-de Iýerusalimdäki Rebbiň öýüniň ‘Pars patyşasy Kiriň, Dariýyň we Artakserksiň buýrugyna [çeţindäki bellige görä, “perman”] laýyklykda’ gurlandygy aýdylýar. Bu üç patyşa permany başlatmak, täzeden tassyklamak we tamamlamak arkaly ony pygamberligiň 2300 ýylyň başlangyjyny görkezmek üçin talap edýän kämilligine ýetirdiler. Perman tamamlanan wagt bolan b.e. öň 457-nji ýyly buýrugyň senesi hökmünde kabul edeniňde, pygamberlikdäki ýetmiş hepde barada berlen her bir aýratynlygyň ýerine ýetendigi görünýärdi.” The Great Controversy, 326.

From 1798 until 1844, the three angels of Revelation arrived into prophetic history, and just as the three decrees marked the beginning of the prophecy of twenty-three hundred years, those three angels marked the conclusion of the prophecy. The prophetic period ended with the arrival of the third angel, just as it had begun with the arrival of the third decree, for Jesus always identifies the end of a thing, with the beginning of a thing.

1798-nji ýyldan 1844-nji ýyla çenli Ylham kitabynyň üç perişdesi pygamberlik taryhyna geldi, we edil üç permanyň iki müň üç ýüz ýyllyk pygamberligiň başlangyjyny bellänleri ýaly, şol üç perişde hem pygamberligiň jemlenişini bellediler. Pygamberlik döwri üçünji perişdäniň gelmegi bilen tamamlandy, edil onuň üçünji permanyň gelmegi bilen başlanyşy ýaly; çünki Isa elmydama bir zadyň soňuny şol zadyň başlangyjy bilen baglanyşdyrýar.

The Jews began to return under the first decree, and in the history of the second decree they finished the temple. The third angel arrived on October 22, 1844, and before that date the Millerites had finished the spiritual temple they had come out of spiritual Babylon to rebuild. It was to be completed, for on October 22, 1844 the messenger of the covenant was to come suddenly to his temple. That temple was the Millerite people who entered into covenant on October 22, 1844, and who Peter identifies were a temple.

Ýahudylar ilkinji perman boýunça yzyna dolanyp gelmäge başladylar, ikinji permanyň taryhynda bolsa ybadathanany tamamladylar. Üçünji perişde 1844-nji ýylyň 22-nji oktýabrynda geldi, we şol seneden öň Millerçiler ruhy Wawilondan çykyp täzeden gurmaga gelen ruhy ybadathanalaryny tamamlapdylar. Ol tamamlanmalydy, çünki 1844-nji ýylyň 22-nji oktýabrynda ähtiň ilçisi öz ybadathanasyna duýdansyz gelmelidi. Şol ybadathana 1844-nji ýylyň 22-nji oktýabrynda äht baglaşan we Petrusyň ybadathana diýip kesgitleýän Millerçi halkydy.

> 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. 1 Peter 2:5.

> Siz hem diri daşlar kimin, ruhy bir öý, mukaddes ruhanylyk bolup gurulýarsyňyz; Isa Mesihiň üsti bilen Hudaýa makbul ruhy gurbanlyklary hödürlemek üçin. 1 Petrus 2:5.

The Millerite temple was built from 1798 to 1844, which is forty-six years, or prophetically three days, for Christ identified that it takes three days to raise up a temple.

Millerit ybadathanasy 1798-den 1844-e çenli guruldy, bu kyrk alty ýyl, ýa-da pygamberlik taýdan üç gündür; çünki Mesih ybadathanany dikeltmek üçin üç günüň gerekdigini aýtdy.

> And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:13–21.

> Yahudylaryň Pasha baýramy golaýlapdy, Isa bolsa Iýerusalime çykdy. Ol ybadathanada öküz, goýun we kepderi satýanlary, şeýle hem pul çalyşýanlaryň oturandyklaryny gördi. Soňra ownuk ýüplerden gamçy edip, olaryň hemmesini, goýunlary-da, öküzleri-de ybadathanadan kowup çykardy; pul çalyşýanlaryň pullaryny seçeläp dökdi we stollaryny agdardy. Kepderi satýanlara bolsa: «Bulary bu ýerden alyň; Atamyň öýüni söwda öýüne öwürmäň» diýdi. Şonda Onuň şägirtleri: «Seniň öýüňe bolan yhlasyň meni iýip gutardy» diýip ýazylany ýatlaryna saldylar. Soňra ýahudylar Oňa ýüzlenip: «Munuň ýaly zatlary edýändigiňe bize nähili alamat görkezýärsiň?» diýdiler. Isa olara jogap berip: «Bu ybadathanany ýykyň, Men ony üç günde täzeden dikelderin» diýdi. Şonda ýahudylar: «Bu ybadathana kyrk alty ýyllykda bina edildi, sen bolsa ony üç günde täzeden dikeldermiň?» diýdiler. Emma Ol Öz bedeniniň ybadathanasy barada aýdýardy. Ýahýa 2:13–21.

Sister White identifies that when the messenger of the covenant suddenly came to his temple, as represented in the book of Malachi, that the prediction had been fulfilled when Christ cleansed the temple, as just identified in the passage from John.

Waýt uýa äkidilen habarçy öz ybadathanasyna duýdansyz gelende, Malaky kitabynda beýan edilişi ýaly, şol pygamberligiň Mesihe degişli bolup, Hristosyň ybadathanany tämizlän wagtynda berjaý edilendigini, ýokarda Ýahýa kitabyndan görkezilen parçanyň hem muny tassyklaýandygyny, White uýa görkezýär.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. ‘Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. 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 3:1–3.” The Desire of Ages, 161.

> Ybadathananyň alyjylaryndan we satyjylaryndan ybadathanany arassalamak bilen, Isa ýüregi günäniň haramlygyndan — ruhy bozýan dünýewi höweslerden, nebsiň bähbitçi isleglerinden, erbet endiklerden — arassalamak baradaky Öz wezipesini yglan etdi. “Ine, Men Öz habarçymy ibererin, ol Meniň öňümde ýoly taýýarlar; siz gözleýän Reb öz ybadathanasyna duýdansyz geler, ýagny siz lezzet alýan Ähtiň Habarçysy; ine, ol geler, diýýär Hökmürowan Reb. Emma Onuň gelýän gününe kim çydap biler? Ol peýda bolanda kim aýakda durar? Çünki Ol eredijiniň ody ýalydyr, kir ýuwujylaryň sabyny ýalydyr. Ol kümşi erediji we arassalaýjy ýaly oturar; Lewi ogullaryny arassalar, olary altyn we kümüş ýaly saplar, şonda olar Rebbe dogrulyk bilen hödür getirerler. Malaky 3:1–3.” The Desire of Ages, 161.

The temple in John chapter two, took forty-six years to build, and Jesus said He would erect the destroyed temple in three days. 1798 unto 1844, is forty-six years, and it identifies the arrival of the three angels (days), of Revelation fourteen, that had been typified by the three decrees which began the twenty-three hundred year prophecy. The forty-six years is the period in which Christ raised up the Millerite temple, for prior to that time the spiritual sanctuary and spiritual Israel had been trodden down by spiritual Babylon.

Ýahýanyň ikinji babyndaky ybadathana kyrk alty ýylyň dowamynda guruldy, Isa bolsa ýykylan ybadathanany üç günde galdyrjakdygyny aýtdy. 1798-nji ýyldan 1844-nji ýyla çenli kyrk alty ýyl bolup, bu Ylham kitaby on dördünji bapdaky üç perişdäniň (günüň) gelşini görkezýär; olar iki müň üç ýüz ýyllyk pygamberligi başlan üç perman bilen öňünden görnüşde aňladylypdy. Kyrk alty ýyl Mesihiň Millerçi ybadathanasyny galdyran döwri bolup, çünki şol wagta çenli ruhy mukaddes ýer we ruhy Ysraýyl ruhy Wawilon tarapyndan depelenipdi.

When Christ cleansed the temple at the Passover in the beginning of His ministry, He was fulfilling the prophecy of the Messenger of the Covenant suddenly coming unto His temple as set forth in Malachi. On October 22, 1844 Christ suddenly came to His temple, and it had taken Him forty-six years to erect His destroyed temple.

Mesih gullugynyň başynda Pesah baýramynda ybadathanany arassalanda, Ol Malahide beýan edilişi ýaly, Ähtiň Habaryçysynyň birden Öz ybadathanasyna geljekdigi baradaky pygamberligi ýerine ýetirýärdi. 1844-nji ýylyň 22-nji oktýabrynda Mesih birden Öz ybadathanasyna geldi, we ýumrulan Öz ybadathanasyny dikeltmek üçin Oňa kyrk alty ýyl gerek bolupdy.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> Mesihiň mukaddes ýeriniň arassalanmagy üçin iň mukaddes ýere beýik Ruhanymyz hökmünde gelişi, Daniel 8:14-de göz öňünde tutulşy ýaly; Ynsan Oglunyň Gadymy Günleriň Huzuryna gelişi, Daniel 7:13-de beýan edilişi ýaly; hem-de Rebbiň Öz ybadathanasyna gelişi, Malaky tarapyndan öňünden aýdylyşy ýaly — bularyň hemmesi şol bir wakanyň beýanydyr; we bu waka, şeýle hem, Mesihiň Matta 25-däki on gyz baradaky tymsalynda beýan edilişi ýaly, giýewiň nika dabarasyna gelşi bilen hem şekillendirilýär». Beýik Göreş, 426.

The first indignation ended in 1798, and the end of the last indignation was 1844. The beginning of the forty-six year period, where Christ raised up the Millerite temple illustrated the end, for both the beginning and ending were marked by the conclusion of God’s indignation against His people, for Jesus always identifies the end of a thing, with the beginning of a thing.

Birinji gaharyň soňy 1798-nji ýylda boldy, iň soňky gaharyň soňy bolsa 1844-nji ýyl boldy. Mesihiň Millerçi ybadathanasyny galdyran kyrk alty ýyllyk döwrüň başlangyjy soňuny şekillendirdi, çünki başlangyç hem-de ahyr hem Hudaýyň Öz halkyna garşy gaharynyň tamamlanmagy bilen bellendi; sebäbi Isa hemişe bir zadyň soňuny onuň başlangyjy bilen baglanyşdyryp görkezýär.

We will continue our study of Gabriel’s instruction to Daniel in the next article.

Biz indiki makalada Gabrieliň Danyýele beren görkezmesini öwrenmegimizi dowam etdireris.

> “The book of Revelation must be opened to the people. Many have been taught that it is a sealed book, but it is sealed to those only who reject truth and light. The truths that it contains must be proclaimed, that people may have an opportunity to prepare for the events which are so soon to take place. The Third Angel’s Message must be presented as the only hope for the salvation of a perishing world.

> Ylham kitaby halka açylmalydyr. Köplere onuň möhürlenen kitapdygy öwredildi, emma ol diňe hakykaty we nury ret edýänler üçin möhürlenendir. Onuň özünde jemlenen hakykatlar yglan edilmelidir, şonda adamlar örän tiz bolup geçjek wakalara taýýarlanmak üçin mümkinçilik alar. Üçünji Perişdäniň Habary heläkçilige barýan dünýäniň halas bolmagy üçin ýeke-täk umyt hökmünde beýan edilmelidir.

> “The perils of the last days are upon us, and in our work we are to warn the people of the danger they are in. Let not the solemn scenes that prophecy has revealed are soon to take place be left untouched. We are God’s messengers, and we have no time to lose. Those who would be co-workers with our Lord Jesus Christ will show a deep interest in the truths found in this book. With pen and voice they will strive to make plain the wonderful things that Christ came from heaven to reveal.” Signs of the Times, July 4, 1906.

> “Ahyrzamanyň howplary başymyza gelip ýetdi, we öz işimizde halky içinde bolan howpy barada duýdurmalydyrys. Pygamberligiň açyp görkezýän, ýakyn wagtda amala aşjak dabaraly wakalary ünsden düşürmäliň. Biz Hudaýyň ilçileridiris, we ýitirere wagtymyz ýok. Rebbimiz Isa Mesih bilen bile işleşmek isleýänler bu kitapda tapylýan hakykatlara çuňňur gyzyklanma görkezerler. Galam bilen-de, ses bilen-de olar Mesihiň aýan etmek üçin asmandan gelen ajaýyp zatlaryny düşnükli etmäge çalşarlar.” Signs of the Times, July 4, 1906.

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