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# The Book of Daniel - Number Fifty-Four

Daniel Kitaby — Elli Dörtünji San॥

Unveiling the Last Days: Daniel’s Quest for Understanding

Soňky günleriň açylyşy: Daniýeliň düşünje gözlegi

Author

Jeff Pippenger

Published

January 18, 2024

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We ended a recent article with a passage from Prophets and Kings, where Sister White identified that Daniel was seeking to “understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary.”

Biz ýakynda çap edilen bir makalany, “Patyşalar we pygamberler” atly kitapdan alnan bir bölek bilen tamamladyk; ol ýerde White uýa, Danyýeliň “Ýermeýa arkaly öňünden aýdylan ýetmiş ýyllyk ýesirligiň, Hudaýyň mukaddes ýeriniň tämizlenmeginden öň geçmelidigini asmanly gelýän adamyň görnüşde yglan eden iki müň üç ýüz ýyl bilen nähili baglanyşyk saklaýandygyna düşünmäge” çalyşýandygyny görkezdi.

> “Through another vision further light was thrown upon the events of the future; and it was at the close of this vision that Daniel heard ‘one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?’ Daniel 8:13. The answer that was given, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed’ (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision. He could not understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary. The angel Gabriel gave him a partial interpretation; yet when the prophet heard the words, ‘The vision … shall be for many days,’ he fainted away. ‘I Daniel fainted,’ he records of his experience, ‘and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.’ Verses 26, 27.” Prophets and Kings, 553, 554.

> “Başga bir görnüş arkaly geljekdäki wakalara has-da köp nur saçyldy; hut şu görnüşiň ahyrynda hem Danyýel ‘bir mukaddesiň gürleýändigini, ýene bir mukaddesiň şol gürleýän belli mukaddese: Bu görnüş näçe wagta çeker? diýendigini’ eşitdi. Daniel 8:13. Berlen jogap, ‘Iki müň üç ýüz güne çenli; şondan soň mukaddes ýer tämizlener’ (14-nji aýat), ony geň galmak we alada içinde goýdy. Ol görnüşiň manysyny yhlas bilen agtardy. Ýeremiýa arkaly öňünden habar berlen ýetmiş ýyllyk ýesirligiň, asmandan gelen habarçynyň görnüşde Hudaýyň mukaddes ýeriniň tämizlenmeginden öň geçmelidigini yglan eden iki müň üç ýüz ýyl bilen nähili baglanyşýandygyna ol düşünip bilmedi. Perişde Jebraýyl oňa bölekleýin düşündiriş berdi; emma pygamber ‘Görnüş … köp günler üçin bolar’ diýen sözleri eşidende, huşundan gitdi. Ol öz başdan geçirenini ýatlap şeýle ýazýar: ‘Men, Danyýel, huşumdan gitdim we birnäçe günläp syrkaw boldum; soň ýerimden turdum-da, patyşanyň işlerini ýerine ýetirdim; men bu görnüşe haýran galdym, emma oňa düşünýän ýokdy.’ 26, 27-nji aýatlar.” Prophets and Kings, 553, 554.

The Millerites never arrived to a complete understanding of the foundational message they proclaimed. When the time arrived that the Lion of the tribe of Judah sought to provide more information upon the “seven times,” they transitioned into the Laodicean experience, and seven years later rejected the light of the “seven times” altogether. They never saw the full relationship of the seventy years and the twenty-three hundred years, which Daniel had earnestly sought to understand. Daniel represents God’s people of the last days.

Millerçiler wagyz eden esasy habaryna hiç haçan doly düşünjä ýetmediler. Ýahuda taýpasynyň Arslany “ýedi wagt” barada has köp maglumat bermek islän wagt gelende, olar Laodikýa tejribesine geçdiler, we ýedi ýyldan soň “ýedi wagt” baradaky nury bütinleý ret etdiler. Olar Danyýeliň yhlas bilen düşünmäge çalşan ýetmiş ýylyň hem iki müň üç ýüz ýylyň doly özara baglanyşygyny hiç haçan görmediler. Danyýel soňky günleriň Hudaý halkyny aňladýar.

The land enjoying its sabbaths is the part of the covenant that was given to ancient Israel that included the light of the resting of the land every seventh year. That covenant included the cycle of seven years repeating seven times. It included the release and restoration of property and slaves at the conclusion ending of the seven cycles of seven years (forty-nine years) during the celebration known as the jubilee. The Jews were disobedient to those covenant principles, and 2 Chronicles identified that the seventy years of captivity, spoken of by Jeremiah the prophet, represented a prior four hundred and ninety years of rebellion. In four hundred and ninety years, if ancient Israel had obeyed the directions within the covenant as set forth in Leviticus twenty-five, there would have been a total of seventy of those years in which the land rested. A biblical year is three hundred and sixty days, and three hundred and sixty days multiplied by seven (“seven times”) equals twenty-five hundred and twenty days.

Ýeriň öz Sabatlaryndan lezzet almagy gadymy Ysraýyla berlen ähtiň şol bölegidir; ol ýerde her ýedinji ýylda ýeriň dynç alşy baradaky yşyk görkezilýärdi. Ol äht ýedi ýylyň aýlawynyň ýedi gezek gaýtalanmagyny hem öz içine alýardy. Şeýle hem ol, “ýubileý” diýlip atlandyrylýan baýramçylykda, ýedi gezek ýedi ýyllyk aýlawyň (kyrk dokuz ýylyň) tamamlanmagynyň ahyrynda emläkleriň we gullaryň boşadylmagyny hem-de gaýtarylyp berilmegini öz içine alýardy. Ýahudylar şol äht ýörelgelerine boýun egmediler, we 2 Chronicles kitaby Ýermeýa pygamber tarapyndan aýdylyp geçilen ýetmiş ýyllyk ýesirligiň mundan öňki dört ýüz togsan ýyllyk pitneligi aňladýandygyny görkezdi. Dört ýüz togsan ýylyň dowamynda, eger gadymy Ysraýyl Leviticus ýigrimi bäşde beýan edilişi ýaly ähtiň içindäki görkezmelere boýun bolan bolsady, şol ýyllaryň jemi ýetmişinde ýer dynç alardy. Mukaddes Kitapdaky bir ýyl üç ýüz altmyş gündir, we üç ýüz altmyş gün ýedä (“ýedi gezek”) köpeldilende iki müň bäş ýüz ýigrimi güne deň bolýar.

The seventy years is absolutely connected to the land resting, which is absolutely connected with the “seven times.” Daniel was seeking to “understand the relation” of “the seventy years’ captivity,” “to the twenty-three hundred years” “before the cleansing of God’s sanctuary.” He was therefore seeking to understand the relation of the “chazon” vision and the “mareh” vision. It is impossible to understand that relation, without acknowledging the resting of the land in Leviticus twenty-five and twenty-six with the captivity of seventy years spoken of by Jeremiah. If you do not believe the “seven times” represents a prophetic period of twenty-five hundred and twenty years, you remove yourself from being those represented by Daniel in the last days. The Millerites believed the “seven times” was a time prophecy, but Adventism no longer does.

Ýetmiş ýyl ýeriň dynç alşy bilen bütinleý baglanyşyklydyr, bu bolsa öz gezeginde “ýedi wagt” bilen bütinleý baglanyşyklydyr. Daniel “ýetmiş ýyllyk ýesirligiň” “iki müň üç ýüz ýyl” bilen, ýagny “Hudaýyň mukaddes ýeriniň tämizlenmeginden” öňki döwür bilen “gatnaşygyny düşünmäge” çalyşýardy. Şonuň üçin ol “chazon” görnüşi bilen “mareh” görnüşiniň arasyndaky gatnaşyga düşünmäge çalyşýardy. Lewiler 25-nji we 26-njy baplarda aýdylýan ýeriň dynç alşyny Ýeremiýanyň gürrüň berýän ýetmiş ýyllyk ýesirligi bilen baglanyşdyrmazdan, şol gatnaşyga düşünmek mümkin däldir. Eger siz “ýedi wagt” pygamberlik döwrüniň iki müň bäş ýüz ýigrimi ýylyny aňladýandygyna ynanmasaňyz, onda özüňizi soňky günlerde Daniel bilen şekillendirilenleriň hataryndan çykaryarsyňyz. Milleritler “ýedi wagtyň” wagt baradaky pygamberlikdigine ynanýardylar, emma Adventizm indi beýle hasap etmeýär.

Daniel, as with all prophets, illustrates God’s people at the end of the world, and Sister White’s comments on his desire to understand the relationship between the seventy years (the “seven times”) and the twenty-three hundred years, represents the desire which God’s people of the last days are to possess. As has been stated in previous articles, there are no truths represented upon the 1843 and 1850 charts, that are not directly supported (repeatedly) in the writings of Sister White.

Daniýel, ähli pygamberlerde bolşy ýaly, dünýäniň ahyryndaky Hudaýyň halkyny görkezýär, we ýetmiş ýyl (“ýedi wagt”) bilen iki müň üç ýüz ýylyň arasyndaky gatnaşyklary düşünmäge bolan islegi barada Uayt uýanyň bellikleri, soňky günlerdäki Hudaýyň halkynyň eýe bolmaly islegini aňladýar. Öňki makalalarda beýan edilişi ýaly, 1843-nji we 1850-nji ýyllaryň çyzgylarynda görkezilen, Uayt uýanyň ýazgylarynda göni (gaýtalanyp) goldanylmaýan hiç bir hakykat ýokdur.

Miller’s jewels will shine ten times brighter in the Midnight Cry of the last days, and in doing so, the jewels represent the final test for the virgins of Adventism. Those jewels are the foundational truths represented on Habakkuk’s tables, and the jewels in the casket which were placed upon a table in the middle of Miller’s room. The foundational test is the final test, but so too, is the authority of the Spirit of Prophecy. To reject the foundational truths, which were typified as jewels in Miller’s dream is to simultaneously reject the Spirit of Prophecy.

Milleriň gymmatbaha daşlary ahyrky günleriň Ýarygijeki Nidasynda on esse ýagty saçjakdyr, we şeýle etmek bilen, şol gymmatbaha daşlar Adventizmiň päk gyzlary üçin ahyrky synagy aňladýar. Şol gymmatbaha daşlar Habakukyň tagtalarynda görkezilen binýat hakykatlary, hem-de Milleriň otagynyň ortasynda duran stoluň üstüne goýlan sandygyň içindäki gymmatbaha daşlardyr. Binýat synagy ahyrky synagdyr, emma şonuň ýaly, Pygamberlik Ruhunyň ygtyýary hem ahyrky synagdyr. Milleriň düýşünde gymmatbaha daşlar hökmünde tymsallanan binýat hakykatlaryny ret etmek, şol bir wagtda Pygamberlik Ruhuny hem ret etmekdir.

> “The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony. He will bring in spurious visions to mislead, and will mingle the false with the true, and so disgust people that they will regard everything that bears the name of visions as a species of fanaticism; but honest souls, by contrasting false and true, will be enabled to distinguish between them.” Selected Messages, volume 2, 78.

> Şeýtanyň iň soňky aldawy Hudaýyň Ruhunyň şaýatlygyny güýjünden gaçyrmak bolar. “Wahý bolmadyk ýerde halk heläk bolýar” (Süleyman tymsallary 29:18). Şeýtan hakyky şaýatlyk babatda Hudaýyň galyndy halkynyň ynamyny sarsdyrmak üçin dürli usullar bilen we dürli serişdeleriň üsti bilen örän hilegärlik bilen iş eder. Ol azdyrmak üçin galp wahýlary girizer, galpy hakykat bilen garyşdyrar, şeýlelikde adamlary ýigrenç duýgusyna salar; şondan soň olar “wahý” adyny göterýän ähli zady fanatizmiň bir görnüşi hasap ederler. Emma ak ýürekli janlar galpy bilen hakykaty deňeşdirip, olaryň arasyndaky tapawudy saýgarmaga ukyply ediler. Saýlanan Habarlary, 2-nji jilt, 78.

We are now addressing the increase of knowledge that occurred in the history of the Millerites from 1798, until 1844, but we are identifying that even though the Millerites were correct in their prophetic applications, they were limited by the history where they were raised up. We are now in the last days, and in the final generation (the fourth) of Adventism. In this period of time, Adventism has been so indoctrinated with traditions and customs (counterfeit jewels) that it no longer knows what the foundational truths were. Not knowing what those truths are prevents Adventism from understanding the significance of those truths, and makes meaningless the repeated commands to protect and preserve those truths.

Biz häzir 1798-nji ýyldan 1844-nji ýyla çenli Milleritleriň taryhynda bolup geçen bilimiň artmagyny ara alyp maslahatlaşýarys; emma Milleritleriň pygamberlik ulanylyşlarynda dogry bolan bolsalar-da, olaryň dikeldilen taryhy bilen çäklendirilenligini kesgitleýäris. Biz häzir ahyrzamanda we Adventizmiň iň soňky neslinde (dördünjisinde) ýaşaýarys. Bu döwürde Adventizm däp-dessurlar we adatlar (ýasama şaý-sepler) bilen şeýlebir tälimlendirilipdir welin, ol indi esas goýujy hakykatlaryň nämedigini hem bilmeýär. Şol hakykatlaryň nämedigini bilmezlik Adventizmi şol hakykatlaryň ähmiýetine düşünmekden bökdeýär we şol hakykatlary goramak hem-de saklap galmak barada gaýtalanyp berlen buýruklary manysyz edýär.

Before we proceed further into Gabriel’s interpretation of the vision of the Ulai River, we will address a few relevant points connected with the foundational truths and the authority of the Spirit of Prophecy. The modern theologians argue that the following passage identifies that the longest time prophecy in the Bible is the twenty-three hundred years.

Ulai derýasynyň görnüşi barada Gabrieliň düşündirişine mundan beýläk geçmezden öň, esasy hakykatlar we Pygamberlik Ruhunyň ygtyýary bilen bagly birnäçe degişli meselä seredip geçeris. Häzirki zaman teologlary aşakdaky parçanyň Mukaddes Kitapdaky iň uzyn wagt pygamberliginiň iki müň üç ýüz ýyl bolandygyny görkezýändigini öňe sürýärler.

> “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.

> Mesihiň birinji gelişinde «patyşalyk Hoş Habaryny» wagyz eden şägirtleriň başdan geçiren tejribesi, Onuň ikinji gelişiniň habaryny yglan edenleriň tejribesinde öz meňzeşini tapdy. Şägirtler çykyp: «Wagt dolandyr, Hudaýyň patyşalygy golaýlady» diýip wagyz edişleri ýaly, Miller hem-de onuň ýaranlary Mukaddes Kitapda görkezilen iň uzyn we iň soňky pygamberlik döwrüniň tamamlanmakçy bolandygyny, höküm güniniň golaýlandygyny we ebedi patyşalygyň başlanjakdygyny yglan etdiler. Şägirtleriň wagt baradaky wagzy Daniýel 9-daky ýetmiş hepdä esaslanypdy. Miller bilen onuň ýaranlaryna berlen habar Daniýel 8:14-däki 2300 günüň tamamlanýandygyny yglan edýärdi; şol ýetmiş hepde hem şonuň bir bölegidir. Olaryň her biriniň wagzy şol bir beýik pygamberlik döwrüniň dürli bir böleginiň ýerine ýetmegine esaslanypdy.

> “Like the first disciples, William Miller and his associates did not, themselves, fully comprehend the import of the message which they bore. Errors that had been long established in the church prevented them from arriving at a correct interpretation of an important point in the prophecy. Therefore, though they proclaimed the message which God had committed to them to be given to the world, yet through a misapprehension of its meaning they suffered disappointment.” The Great Controversy, 351.

> “İlk şägirtler ýaly, William Miller hem-de onuň ýoldaşlary özleri-de getiren habarynyň ähmiýetine doly düşünmediler. Ybadathanada uzak wagtlap kök urup gelen ýalňyşlyklar olaryň pygamberlikdäki möhüm bir nokady dogry düşündirişe ýetmeginiň öňüni aldy. Şonuň üçin, Hudaýyň dünýä berilmegi üçin özlerine ynanan habaryny wagyz eden bolsalar-da, onuň manysyna nädogry düşünendikleri sebäpli lapykeçlige uçradylar.” The Great Controversy, 351.

The passage says that, “Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire,” and the theologians claim that the longest and last prophetic period is the twenty-three hundred years. They further claim that this is what Sister White is identifying in the passage, for she, they claim, is directly addressing the period of twenty-three hundred years. They are blind to any relationship of the seventy years and the period of twenty-three hundred years. They are blind to the light Daniel was seeking to understand.

Parçada şeýle diýilýär: “Miller we onuň ýoldaşlary Mukaddes Kitapda görkezilen iň uzyn we iň soňky pygamberlik döwrüniň tamamlanmaga golaýlap gelendigini yglan etdiler,” we ylahyýetçiler iň uzyn hem-de iň soňky pygamberlik döwrüniň iki müň üç ýüz ýyl bolandygyny öňe sürýärler. Mundan başga-da, olaryň iddiasyna görä, bu parçada Siňli Waýt hut şony görkezýär, çünki, olaryň aýtmagyna görä, ol gönüden-göni iki müň üç ýüz ýyllyk döwre ýüzlenýär. Olar ýetmiş ýyl bilen iki müň üç ýüz ýyllyk döwrüň arasyndaky her hili baglanyşyga kördürler. Olar Danieliň düşünmäge çalyşýan nuruna kördürler.

Ellen White was a Millerite, and she knew the messages that had been placed upon the 1843 pioneer chart, and upon the 1850 pioneer chart that was published by F. D. Nichols. The 1850 chart, which was produced by Nichols, was prepared in Nichol’s home at the very time when James and Ellen White were living with Nichols. The longest prophetic period in the Bible, that is represented upon both of those charts, is not the twenty-three hundred years, it is the “seven times,” of Leviticus twenty-six.

Ellen Waýt Millerçi bolupdy, we ol 1843-nji ýylyň öňdebaryjy çyzgysyna hem-de F. D. Nichols tarapyndan neşir edilen 1850-nji ýylyň öňdebaryjy çyzgysyna ýerleşdirilen habarlary bilýärdi. Nichols tarapyndan taýýarlanan 1850-nji ýylyň çyzgysy, hut Jeýms bilen Ellen Waýt Nicholsyň öýünde onuň bilen bile ýaşaýan döwründe, Nicholsyň öýünde taýýarlanypdy. Mukaddes Kitapdaky iň uzyn pygamberlik döwri, şol iki çyzgyda hem görkezilişi ýaly, iki müň üç ýüz ýyl däl, eýsem Lewiler 26-daky “ýedi wagt”dyr.

To claim that the previous passage is an inspired identification of the twenty-three hundred years as the longest and last prophetic period is to make Sister White’s writings contradict themselves. If she believed what the theologians claim about this passage, then what does it mean when she endorses the charts that uphold the “seven times?”

Öňki parçanyň iki müň üç ýüz ýyly iň uzyn we iň soňky pygamberlik döwri hökmünde ylhamly bir kesgitlemesidigini öňe sürmek, Sister White-yň ýazgylaryny öz-özüne ters düşürmekdir. Eger ol ylahyýatçylaryň bu parça hakda öňe sürýän zatlaryna ynanan bolsa, onda onuň “ýedi wagty” goldaýan çyzgylary makullamagy nämäni aňladýar?

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> “Men 1843-nji ýylyň çyzgysynyň Rebbiň eli bilen ugrukdyrylandygyny, onuň üýtgedilmeli däldigini gördüm; sanlaryň Onuň isleýşi ýalydygyny; Onuň eliniň olaryň käbirindäki bir ýalňyşy örtüp-gizländigini, şeýlelikde hiç kimiň ony görüp bilmändigini, diňe Onuň eli aýrylandan soň görmegiň mümkin bolandygyny gördüm.” Early Writings, 74.

Those who wish to uphold their traditions and fables might argue that on the 1843 chart, the Lord held his hand over the error of the “seven times,” until he removed his hand at a later date. The problem with that premise is that Sister White identified when the Lord removed his hand from the figures, His hand was removed before October 22, 1844, just after the first disappointment. In her testimony of that event, she identifies the mistake that was corrected, and it is clear that the mistake was not the “seven times.”

Öz däp-dessurlaryny we rowaýatlaryny gorap saklamak isleýänler 1843-nji ýylyň çyzgysynda Rebbiň “ýedi wagt” baradaky ýalňyşlygyň üstünde elini saklandygyny, soňrak bolsa elini çekendigini öňe sürüp bilerler. Bu çaklamanyň meselesi şundan ybarat: Uýam Waýt Rebbiň sanlardan elini haçan çekendigini görkezdi; Onuň eli 1844-nji ýylyň 22-nji oktýabryndan öň, ilkinji lapykeçlikden biraz soň çekilipdi. Şol wakanyň hakdaky şaýatlygynda ol düzedilen ýalňyşy görkezýär, we bu ýalňyşyň “ýedi wagt” bolmandygy aýdyňdyr.

> “Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 237.

> “Rebleriniň näme üçin gelmändigine düşünip bilmedik şol wepaly, göwni galan adamlar garaňkylykda galdyrylmadylar. Olar ýene-de pygamberlik döwürlerini öwrenmek üçin öz Mukaddes Kitaplaryna gönükdirildiler. Rebbiň eli sanlardan çekildi, we ýalňyşlyk düşündirildi. Olar pygamberlik döwürleriniň 1844-nji ýyla çenli ýetýändigini gördüler, hem-de pygamberlik döwürleriniň 1843-nji ýylda tamamlanýandygyny görkezmek üçin özleriniň öňe süren şol bir subutnamasynyň olaryň 1844-nji ýylda tamamlanjakdygyny subut edýändigini gördüler.” Early Writings, 237.

When the Lord’s hand “was removed from the figures, and the mistake was explained,” they then recognized “that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” The prophetic periods that were first thought to close in 1843, are represented upon the 1843 chart, which is the chart that each of the three hundred Millerite preachers used. The prophetic periods that are represented upon that chart that closed in 1843, were the twenty-three hundred years of Daniel chapter eight, verse fourteen, the twenty-five hundred and twenty years of Leviticus twenty-six and the thirteen hundred and thirty-five years of Daniel twelve. After the first disappointment the Lord removed his hand from the mistake and the Millerites then recognized that the same evidence that identified the close of the prophetic periods in 1843, actually proved those periods ended in 1844.

Rebbiň eliniň “şekilleriň üstünden aýrylandygy we ýalňyşlygyň düşündirilendigi” mahalynda, olar şondan soň “peýgamberlik döwürleriniň 1843-nji ýylda tamamlanandygyny görkezmek üçin özleriniň hödürlän şol bir subutnamasynyň, olaryň 1844-nji ýylda tamamlanjakdygyny subut edýändigine” göz ýetirdiler. Ilki 1843-nji ýylda tamamlanýar diýip düşünilen peýgamberlik döwürleri, 1843-nji ýylky çartda görkezilendir; bu bolsa Millerit wagyzçylarynyň üç ýüzüsiniň her biriniň ulanan çartydyr. Şol çartda görkezilen we 1843-nji ýylda tamamlanan diýlip hasap edilen peýgamberlik döwürleri bular idi: Daniýel kitabynyň sekizinji baby, on dördünji aýatyndaky iki müň üç ýüz ýyl; Levililer ýigrimi altydaky iki müň bäş ýüz ýigrimi ýyl; hem-de Daniýel on ikidäki bir müň üç ýüz otuz bäş ýyl. Ilkinji lapykeçlikden soň Reb öz elini şol ýalňyşlygyň üstünden aýyrdy, we şondan soň Milleritler peýgamberlik döwürleriniň 1843-nji ýylda tamamlanandygyny kesgitlän şol bir subutnamanyň, hakykatda, şol döwürleriň 1844-nji ýylda tamamlanandygyny subut edýändigine göz ýetirdiler.

The 1850 chart was produced in 1850, and went on sale in January of 1851. Ellen White recorded that the chart was also a fulfillment of Habakkuk, as she had also recorded concerning the 1843 chart. That chart also represented the longest prophetic period as Leviticus twenty-six’s “seven times.”

1850-nji ýylyň çyzgysy 1850-nji ýylda taýýarlanyldy we 1851-nji ýylyň ýanwarynda satuwa çykaryldy. Ellen Waýt bu çyzgynyň hem Habakkugyň pygamberliginiň ýerine ýetmesi bolandygyny belläp geçdi; edil şonuň ýaly, ol 1843-nji ýylyň çyzgysy barada-da şeýle ýazypdy. Ol çyzgy hem iň uzyn pygamberlik döwrüni Lewiler kitabynyň ýigrimi altynjy babyndaky “ýedi wagt” hökmünde görkezýärdi.

> “I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.

> “Men dogan Nikols dogan tarapyndan çyzgynyň neşir edilmeginde Hudaýyň bardygyny gördüm. Men bu çyzgynyň Mukaddes Kitapda pygamberlik edilendigini gördüm, we eger bu çyzgy Hudaýyň halky üçin niýetlenen bolsa, eger ol biri üçin ýeterlik bolsa, beýlekisi üçin hem ýeterlikdir; we eger biri has uly ölçegde täze çyzgy çekilmegine mätäç bolan bolsa, şonça-da beýlekileriň hemmesi hem oňa mätäçdir.” Manuscript Releases, 13-nji tom, 359.

To claim that Sister White’s reference to the fact that the Millerites “proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire,” is accurate, for they did. To claim that the “longest” “prophetic period” is the twenty-three hundred years turns Sister White’s testimony against itself, and against the historical record. To believe that fable is to believe a lie, and in the last days those that choose to believe a lie, do so because they do not love the truth.

Waýt uýalaryň “Mukaddes Kitapda görkezilen iň uzyn we soňky pygamberlik döwri tamamlanmaga golaýlap gelýär” diýip yglan edendikleri hakda Waýt uýanyň salgylanmasynyň dogrudygyny öňe sürmek ýerliklidir, çünki olar hakykatdan-da şeýle etdiler. “Iň uzyn” “pygamberlik döwrüniň” iki müň üç ýüz ýyl diýmek bolsa, Waýt uýanyň şaýatlygyny onuň özüne hem, taryhy ýazga hem garşy öwürýär. Şol ertekä ynanmak — ýalana ynanmakdyr, ahyrky günlerde bolsa ýalana ynanmagy saýlaýanlar muny hakykaty söýmeýändikleri üçin edýärler.

Jesus did not miraculously inoculate Himself with some type of divine anesthesia in order to go through the suffering of the cross. Jesus suffered with divine suffering, far beyond any of His creation could endure. Yet mankind was created in His image, and inspiration identifies that mankind is to overcome as He overcame. What allowed Christ to endure the suffering of the cross was an attribute which He possessed, which mankind also possesses.

Isa haça çekilmegiň jebir-jepalaryndan geçmek üçin Özüni gudrat bilen nähilidir bir ylahy bihuş ediji serişde arkaly duýgusyz hala getirmedi. Isa ylahy ejir bilen ejir çekdi; bu ejir Onuň ýaradanlarynyň haýsydyr biriniň çydap biljeginden has-da ýokardadyr. Şeýle-de bolsa, adamzat Onuň keşbinde ýaradyldy, we ylham adamzadyň Onuň ýeňşi ýaly ýeňmelidigini beýan edýär. Mesihiň haçyň jebir-jepalaryna çydamagyna mümkinçilik beren zat, Onuň eýe bolan bir häsiýetidi, şol bir häsiýet bolsa adamzatda hem bar.

> Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. Hebrews 12:1.

> İmanımızın Başyazary hem-de Tamamlaýjysy bolan Isaga gözümizi dikip, Onuň öňünde goýlan şatlyk üçin haça çydady, masgaraçylygy äsgermezlik etdi we indi Hudaýyň tagtynyň sag tarapynda oturandyr. Ýewreýler 12:1.

Jesus endured the sufferings of the cross, because he had a goal set before him, and we have been created in his image, and as such, are beings that are motivated by goals. It’s part of our design. If we have been led to believe that it is unimportant to understand the foundations of Adventism, we will have no motivation to do that very thing. The only divine motivation that can be aroused by the Holy Spirit to overcome that Laodicean condition is a love of the truth. The love of the truth will be tested by the availability of easy customs and traditions designed to soothe our itching ears. If, in our Laodicean comfort we have no desire to understand truth for ourselves we will be lost. This is where Adventism stands today.

Isa haça çekilmegiň jebir-jepalaryna çydady, çünki Onuň öňünde goýlan bir maksady bardy; biz hem Onuň keşbinde ýaradylanlygymyz sebäpli, maksat tarapyndan höweslendirilýän jandarlar bolup durýarys. Bu biziň ýaradylyşymyzyň bir bölegidir. Eger bize Adventizmiň esaslaryna düşünmegiň möhüm däldigine ynandyran bolsalar, onda hut şol zady etmäge hiç hili höwesimiz bolmaz. Mukaddes Ruh tarapyndan oýandyrylyp bilinjek we şol Laodikiýa ýagdaýyny ýeňip geçmäge ukyply ýeke-täk ylahy höwes hakykata bolan söýgüdir. Hakykata bolan söýgi, gulaklarymyzyň gijisini gandyrmaga niýetlenen aňsat däp-dessurlaryň we däplerin elýeterliligi bilen synagdan geçiriler. Eger biz, öz Laodikiýa rahatlygymyzda, hakykata özümiz üçin düşünmäge hiç hili isleg bildirmesek, biz halas bolmarys. Ine, şu gün Adventizm şu ýerde durýar.

Daniel is an example of God’s people in the last days who are seeking through the prophetic word to understand the relationship between the seventy year captivity and the twenty-three hundred year prophecy. To identify the twenty-three hundred year prophecy as the longest and last prophetic period is to reject the foundational truths of Adventism, and simultaneously reject the authority of the Spirit of Prophecy. To claim that when the Millerites presented the longest and last prophetic period that it was the twenty-three hundred years is to reject the historical record.

Danyýel ahyrky günlerde Hudaýyň halkynyň pygamberlik sözi arkaly ýetmiş ýyllyk ýesirlik bilen iki müň üç ýüz ýyllyk pygamberligiň arasyndaky gatnaşyga düşünmäge ymtylýanlaryna bir nusgadyr. Iki müň üç ýüz ýyllyk pygamberligi iň uzyn we iň soňky pygamberlik döwri hökmünde kesgitlemek Adventizmiň düýpli hakykatlaryny ret etmekdir, hem-de şol bir wagtyň özünde Pygamberlik Ruhunyň ygtyýaryny hem ret etmekdir. Millerçiler iň uzyn we iň soňky pygamberlik döwrüni beýan edenlerinde onuň iki müň üç ýüz ýyl bolandygyny öňe sürmek taryhy ýazgyny ret etmekdir.

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> “Geljek üçin gorkmaly hiç zadymyz ýokdur, diňe Rebbiň bizi nähili ýolbaşçylyk edendigini we geçen taryhymyzda beren öwredişini unudanymyz ýagdaýynda.” Life Sketches, 196.

Gabriel came to give Daniel understanding of both the “mareh” and the “chazon” visions and he instructed Daniel to mentally separate the two visions, though they obviously had a prophetic relationship. The vision included the kingdoms of Bible prophecy in chapters seven and eight, that were a repeat and enlargement of those same kingdoms in chapter two. The information included the heavenly dialogue that represented the one vision as the trampling down of God’s sanctuary and people, and the other vision of the work of restoring the people and sanctuary.

Gabriel Daniela “mareh” hem-de “chazon” görnüşleriniň ikisine-de düşünje bermek üçin geldi we ol, bu iki görnüşiň aç-açan pygamberlik gatnaşyklary bar bolsa-da, Daniela olary aňynda biri-birinden aýry saklamagy tabşyrdy. Görnüşe Mukaddes Kitabyň pygamberliklerindäki ýedinji we sekizinji baplarda beýan edilen patyşalyklar girýärdi; olar ikinji bapdaky şol bir patyşalyklaryň gaýtalanyşy we giňeldilen beýanydy. Maglumat öz içine gökdäki gepleşigi alýardy; şol gepleşik bir görnüşi Hudaýyň mukaddes ýeriniň we halkynyň depeleme-depel edilmegi hökmünde, beýleki görnüşi bolsa halkyň we mukaddes ýeriň dikeldilmegi işiniň görnüşi hökmünde görkezýärdi.

As Gabriel presented the interpretation, which ultimately became the heart of the message proclaimed by the Millerites, there was a relationship that existed between the two visions, which is to be noted by those who fulfill the command to make a mental separation of the interpretation. One of the distinctions is represented by the two words that are both translated as “determined.”

Gabriel düşündirişi beýan edende, ol ahyrsoňunda Milleritleriň wagyz eden habarynyň özenine öwrülipdi; şol pursatda iki röýäniň arasynda bar bolan bir baglanyşyk bardy, ony düşündirişi aň taýdan aýry etmek baradaky buýrugy ýerine ýetirýänler belläp geçmelidir. Tapawutlaryň biri-de, ikisi hem “kesgitlenen” diýip terjime edilýän iki söz arkaly görkezilýär.

> 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 9:24–27.

> Öz halkyň we mukaddes şäheriň hakynda ýetmiş hepde bellenendir: bozgaklygyň soňuna çykmak, günäleriň soňuny ýetirmek, ýazyk üçin ýaraşyk döretmek, ebedi dogrulygy getirmek, görüşi we pygamberligi möhürlemek hem-de iň Mukaddesi mesihlemek üçin. Şonuň üçin bil we düşün: Iýerusalimi täzeden dikeltmek we gurmak baradaky buýrugyň çykarylan pursatyndan başlap, Mesih Hökümdara çenli ýedi hepde we altmyş iki hepde bolar; köçe hem diwar gaýtadan gurlar, hatda kynçylykly döwürlerde-de. Altmyş iki hepdeden soň Mesih ýok ediler, ýöne Özi üçin däl; geljek hökümdaryň halky şäheri we mukaddes ýeri harap eder; onuň soňy sil bilen bolar, urşuň soňuna çenli bolsa weýrançylyklar bellenendir. Ol köp adamlar bilen ähti bir hepde üçin berkider; hepdeniň ortasynda bolsa gurbanlygy we sadakany bes etdirer; ýigrenji zatlaryň ýaýramagy sebäpli ol ony haraba öwürer, tä tamam bolýança; we bellenen zat haraba edilenüň üstüne döküler. Daniel 9:24–27.

Seventy weeks (four hundred and ninety years) are determined upon the people and the holy city. The word translated “determined” means “cut off”, and the word identifies a period or probation for the Jews and Jerusalem. It also represented the period of rebellion that brought about the destruction of Jerusalem and the captivity of the seventy years. The four hundred and ninety years was then “determined”, beginning at the third decree. The first four hundred and ninety years of rebellion brought about Nebuchadnezzar’s three attacks, the ultimate destruction of Jerusalem and a scattering and captivity of seventy years of literal Israel in literal Babylon.

Ýetmiş hepde (dört ýüz togsan ýyl) halkyň we mukaddes şäheriň üstüne kesgitlenendir. “Kesgitlenendir” diýip terjime edilen sözüň manysy “kesilip aýrylandyr”; bu söz ýewreýler we Iýerusalim üçin bir döwri ýa-da synag möhletini aňladýar. Şeýle hem ol Iýerusalimiň weýran edilmegine we ýetmiş ýyllyk ýesirlige getirip çykaran pitne döwrüni aňladýardy. Şondan soň dört ýüz togsan ýyl üçünji permanyň başyndan “kesgitlenipdi”. Pitnäniň ilkinji dört ýüz togsan ýyly Nebukadnesaryň üç gezek hüjüm etmegine, Iýerusalimiň ahyrky weýran edilmegine hem-de göni manydaky Ysraýylyň göni manydaky Wawilonda ýetmiş ýyllyk dargadylyşyna we ýesirligine sebäp boldy.

The first decree marked the end of the captivity and the beginning of the work of rebuilding Jerusalem. The third decree marked the beginning of the twenty-three hundred years. The arrival of the first angel marked the end of the captivity of spiritual Israel in spiritual Babylon for twelve hundred and sixty years, and it marked the beginning of a period of forty-six years, when Christ used the Millerites to come out of captivity and erect a spiritual temple.

Birinji perman sürgünlügiň soňuny we Iýerusalimi täzeden gurmak işiniň başlangyjyny alamatlandyrdy. Üçünji perman iki müň üç ýüz ýylyň başlangyjyny alamatlandyrdy. Birinji perişdäniň gelişi ruhy Ysraýylyň ruhy Wawilonda müň iki ýüz altmyş ýyl dowam eden ýesirliginiň soňuny alamatlandyrdy we Mesihiň Milleritleri ýesirlikden çykmak hem-de ruhy ybadathana dikeltmek üçin ulanan kyrk alty ýyllyk döwrüniň başlangyjyny alamatlandyrdy.

The word that is translated twice as “determined” in verses twenty-six and twenty-seven is “charats” and it means “to wound” and “a decree”. It was prophetically “decreed” that the papacy would receive a deadly “wound,” at the end of the first indignation. It is the same word Daniel uses in chapter eleven, verse thirty-six.

Ýigrimi altynjy we ýigrimi ýedinji aýatlarda iki gezek “kesgitlenen” diýip terjime edilen söz “charats” bolup, onuň manysy “ýaralamak” we “hökmany karar” diýmekdir. Pygamberlik taýdan, ilkinji gazabyň ahyrynda papalygyň ölümli bir “ýarasy” aljakdygy “hökm edildi”. Bu, Danieliň on birinji babyň otuz altynjy aýatynda ulanýan şol bir sözdür.

> And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

> Patyşa öz islegine görä hereket eder; ol özüni beýgelder we her bir hudaýdan ýokary tutar, hudaýlaryň Hudaýyna garşy geň-taň sözler aýdyp, gazap tamamlanýança üstünlik gazanar; çünki kesgitlenen zat amala aşar. Daniel 11:36.

In verse thirty-six, “the king” is the papacy. The papacy was to prosper until 1798, when it received its deadly wound. Then the first “indignation” was to “be accomplished,” for that “indignation” had been “determined” (decreed) to “be done.” At the end of the first indignation against the northern kingdom of Israel, which began in 723 BC and ended in 1798, the papacy received a “deadly wound.” The word “determined” means “wound.”

Otuz altynjy aýatda “patyşa” papalykdyr. Papalyk 1798-nji ýyla çenli rowaçlanmalydy; şol ýylda ol ölümli ýarasyny aldy. Şondan soň birinji “gaharyň” “tamamlanmaly” wagty geldi, çünki şol “gahar” “berkarar edilipdi” (hökmany karar edilipdi), ýagny “ýerine ýetirilmeli” edilipdi. Miladydan öňki 723-nji ýylda başlan we 1798-nji ýylda tamamlanan Ysraýylyň demirgazyk patyşalygyna garşy birinji gaharyň ahyrynda papalyk “ölümli ýara” aldy. “Berkarar edilen” sözi “ýara” diýmegi aňladýar.

> And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.

> Onuň başlarynyň biriniň ölümli ýaralanan ýalydygyny gördüm; onuň ölümli ýarasy bolsa sagaldy; we bütin dünýä haýwanyň yzyndan haýran galyp gitdi. Ylham 13:3.

The Millerites’ prophetic framework was based upon the two desolating powers of paganism followed by papalism. They understood those two powers were to trample down the sanctuary and host as represented by the “chazon” vision of Daniel chapter eight, verse thirteen.

Milleritleriň pygamberlik çarçuwasy butparazlygyň, onuň yzyndan hem papalygyň iki weýran ediji güýjüne esaslanýardy. Olar şol iki güýjüň Daniel kitaby sekizinji bap, on üçünji aýatda beýan edilen “çazon” görnüşinde görkezilişi ýaly mukaddes ýeri we goşuny aýak astyna aljakdygyna düşünýärdiler.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

> Soňra men bir mukaddesiň gepleýänini eşitdim; we başga bir mukaddes, şol gepleýän belli mukaddese: «Her günki gurbanlyk, weýrançylykly ýazyk hakdaky bu görnüş näçe wagta çenli dowam eder? Mukaddes ýeri hem-de goşuny aýak astyna salmaga çenli näçe wagt bolar?» diýdi. Daniýel 8:13.

The papal desolating power was to trample down the sanctuary and host for twelve hundred and sixty years.

Papal harabaçy güýji müň iki ýüz altmyş ýyllap mukaddes mekany we goşuny depeläp geçmelidi.

> But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.

> Emma ybadathananyň daşyndaky howlyny hasaba alma, ony ölçeme; çünki ol başga milletlere berilendir. Olar mukaddes şäheri kyrk iki aýlap aýak astyna salarlar. Men Öz iki şaýadyma ygtyýar bererin, olar müň iki ýüz altmyş günläp jüt geýnip pygamberlik ederler. Ylham 11:2, 3.

At the end of the first indignation in 1798, prophecy had determined to “wound” the papacy. In Daniel nine, that determination is represented in the last two verses, and the word twice translated as “determined” in those verses is associated with the “chazon” vision, whereas the word translated as “determined” in verse twenty-four, is a different Hebrew word and is associated with the “mareh” vision. Daniel, representing God’s people of the last days, was seeking to understand the relationship of those two visions, which Gabriel had told him to mentally separate.

1798-nji ýylda ilkinji gaharyň ahyrynda pygamberlik papalygy «ýaralamagy» kesgitläpdi. Daniýel kitabynyň dokuzynjy babynda şol kesgitleme soňky iki aýatda görkezilýär, we şol aýatlarda iki gezek «kesgitlenen» diýip terjime edilen söz «çazon» görnüşi bilen baglanyşyklydyr, emma ýigrimi dördünji aýatda «kesgitlenen» diýip terjime edilen söz başga bir ýewreý sözüdir we «mareh» görnüşi bilen baglanyşyklydyr. Ahyrky günlerde Hudaýyň halkyny wekilleşdirýän Daniýel, Gabriýeliň oňa aň taýdan biri-birinden aýyrmagy tabşyran şol iki görnüşiň arasyndaky gatnaşyga düşünmäge çalyşýardy.

We will continue this subject in the next article.

Bu mowzugy indiki makalada dowam etdireris.

> “God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

> “Hudaý bize täze bir habary bermeýär. Biziň wagyz etmeli habarymyz, 1843-nji we 1844-nji ýyllarda bizi beýleki ybadathanalardan çykaryp getiren habardyr.” Review and Herald, January 19, 1905.

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