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# Panium - Number Ten

Panium — On Sany##

The Rise and Fall of Nations: Sealing the 144,000 and the Hidden Prophetic History of Daniel 11:10–16

Milletleriň Döreýşi we Ýykylyşy: 144,000-iň Möhürlenişi we Daniýel 11:10–16-nyň Gizlin Pygamberlik Taryhy

Author

Jeff Pippenger

Published

April 16, 2025

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The theme in verses eleven and twelve is the rise and fall of the king of the south, as is the final rise and fall of the United States represented in the final president in verse two, as is the final earthly representative of the dragon power; the United Nation’s final rise and fall represented in verses three and four. Verses five through nine represent the history of the papal power from 538 unto 1798. 538 marks the empowerment of the papal power, 1798 marks the deadly wound of the papacy, and therefore verses five through nine represent the final rise and fall of the beast. Verse ten marks 1989 as the fall of the king of the south as represented in the former Soviet Union.

On birinji we on ikinji aýatlarda esasy tema günortanyň patyşasynyň göterilişi we ýykylşydyr; edil şonuň ýaly-da, ikinji aýatda soňky prezidentde şekillendirilen Amerikanyň Birleşen Ştatlarynyň soňky göterilişi we ýykylşy, şeýle hem aždarha güýjüniň ýer ýüzündäki soňky wekili; üçünji we dördünji aýatlarda şekillendirilen Birleşen Milletler Guramasynyň soňky göterilişi we ýykylşy. Bäşinji aýatdan dokuzynjy aýada çenli papalyk güýjüniň 538-nji ýyldan 1798-nji ýyla çenli bolan taryhy görkezilýär. 538 papalyk güýjüniň kuwwatlanmagyny belleýär, 1798 papalygyň ölümli ýarasyny belleýär, şonuň üçin bäşinji aýatdan dokuzynjy aýada çenli janawaryň soňky göterilişini we ýykylşyny görkezýär. Onunjy aýat 1989-njy ýyly ozalky Sowet Soýuzynda şekillendirilişi ýaly günortanyň patyşasynyň ýykylşy hökmünde belleýär.

> “Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another. . . .

> “Herekete gelen sahna çykan her bir millete, ýer ýüzünde öz ornuny eýelemäge rugsat berildi; şunda onuň ‘Gözegçi we Mukaddes Olan’ tarapyndan kesgitlenen maksady ýerine ýetirip-etmejekdigi görünmelidi. Pygamberlik dünýäniň beýik imperiýalarynyň — Wawilon, Midiýa-Pars, Gresiýa we Rimiň — ýüze çykşyny hem-de ýykylşyny yzarlady. Bularyň her biri bilen, güýji pesräk bolan milletlerde bolşy ýaly, taryh gaýtalandy. Olaryň her biriniň synag döwri boldy, her biri şowsuzlyga uçrady, onuň şöhraty solup gitdi, gudraty elden gitdi, we onuň ornuny başga biri eýeledi....”

> “From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass’ it has perished. So perishes all that has not God for its foundation. Only that which is bound up with His purpose and expresses His character can endure. His principles are the only steadfast things our world knows.” Education, 177, 184.

> “Mukaddes Ýazgylaryň sahypalarynda aýdyň görkezilişi ýaly, halklaryň göterilişinden we ýykylşyndan olar diňe daşky we dünýewi şöhratyň nähili bihuda zatdygyny öwrenmelidirler. Bütin güýji we ajaýyplygy bilen, dünýämyz şol wagtdan bäri şoňa meňzeşini görmedik Wawilon — şol döwrüň adamlaryna şeýle berk we dowamly bolup görünen güýç we ajaýyplyk — nähili doly ýok bolup gidipdir! ‘Ot-çöpiň gülü’ ýaly ol heläk boldy. Hudaýy öz binýady etmän duran zatlaryň hemmesi şeýle heläk bolýar. Diňe Onuň maksady bilen baglanyşykly bolan we Onuň häsiýetini beýan edýän zat dowam edip biler. Onuň ýörelgeleri dünýämyzyň tanaýan ýeke-täk sarsmaz zatlarydyr.” Education, 177, 184.

Verses eleven and twelve identify the final rise and fall of the king of the south, as represented by Russia. Verses thirteen through fifteen identify the final rise and fall of the United States. The entire prophetic narrative of chapter eleven is built upon the structure of the rise and fall of kingdoms. The student of prophecy must consider this fact if he is to have any possibility of rightly dividing the prophetic message of chapter eleven.

On birinji we on ikinji aýatlar Russiýa arkaly şekillendirilýän günortanyň şasynyň soňky ýokary galşyny we ýykylyşyny görkezýär. On üçünji aýatdan on bäşinji aýada çenli bolsa Amerikanyň Birleşen Ştatlarynyň soňky ýokary galşy we ýykylyşy görkezilýär. On birinji babyň tutuş pygamberlik beýany patyşalyklaryň ýokary galşy we ýykylyşy gurluşynyň üstünde gurlandyr. Pygamberligi öwrenýän adam on birinji babyň pygamberlik habaryny dogry bölüp aýyrmaga her hili mümkinçiligiň bolmagy üçin bu hakykaty göz öňünde tutmalydyr.

The foundational perspective of Daniel chapter eleven is that it consists of repeated illustrations of the rise and fall of kingdoms. When Sister White stated, “So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome,” she is identifying “Grecia” as the dragon, “Rome” as the beast and “Medo-Persia” as the false prophet. She is identifying the final rise and fall of the final earthly kingdom which consists of the dragon, the beast and the false prophet who begin their rise at the Sunday law and lead the world to Armageddon in fulfillment of Revelation 16:12–21. She is directing God’s people to “the rise and fall of nations as made plain in the pages of Holy Writ” as the perspective to employ in order “to learn how worthless is mere outward and worldly glory.”

Danyýlyň on birinji baby boýunça düýpli garaýyş, onuň patyşalyklaryň galşy we ýykylşy baradaky gaýtalanyp gelýän şekillendirmelerden ybaratdygydyr. Uýa Waýt: “Şeýdip, Med-Pars patyşalygy, şeýle hem Grek we Rim patyşalyklary heläk boldy” diýende, ol “Grekistan”-y aagondarha, “Rim”-i wagşy haýwan, “Med-Pars”-y bolsa ýalan pygamber hökmünde kesgitleýär. Ol soňky ýer ýüzündäki patyşalygyň ahyrky galşyny we ýykylşyny kesgitleýär; bu patyşalyk aagondarhadan, wagşy haýwandan we ýalan pygamberden ybarat bolup, olaryň galşy Ýekşenbe kanunynda başlanýar we Ylham 16:12–21-iň ýerine ýetmeginde dünýäni Armageddona alyp barýar. Ol Hudaýyň halkyny “Mukaddes Ýazgynyň sahypalarynda aýdyň görkezilişi ýaly milletleriň galşyna we ýykylşyna” gönükdirýär; bu bolsa “diňe daşky we dünýewi şöhratyň nä derejede bihudadygyny öwrenmek” üçin ulanylmaly garaýyşdyr.

The reason we need “to learn how worthless is mere outward and worldly glory,” is to further understand that everything perishes “that has not God for its foundation.” It is therefore a life-or-death proposition to have God or not to have God as your foundation. From that point in the development of the thought Sister White then defines what it means to have God as your foundation when she states, “Only that which is bound up with His purpose and expresses His character can endure.” She has just explained that everything not on God’s foundation perishes, and that a two-fold qualifier of what is built upon the foundation is whether a thing is “bound up with His purposes,” and that which “expresses His character.” His character is His foundation.

“Diňe daşky we dünýäwi şöhratyň näderejede bihudadygyny öwrenmegimiz” zerurdyr, çünki şeýlelikde “esas hökmünde Hudaýa daýanmaýan her bir zadyň ýok bolýandygyna” has çuň düşünýäris. Şonuň üçin, Hudaýyň seniň esasyň bolmagy ýa-da bolmazlygy ýaşaýyş bilen ölümiň meselesidir. Pikiriň ösüşiniň şol nokadynda Sister White soňra Hudaýyň seniň esasyň bolmagynyň nämäni aňladýandygyny şeýle diýmek bilen kesgitleýär: “Diňe Onuň maksady bilen berk baglanyşykly bolan we Onuň häsiýetini beýan edýän zat dowam edip biler.” Ol ýaňy Hudaýyň esasynda bolmadyk her bir zadyň ýok bolýandygyny düşündirdi, hem-de esasyň üstünde gurlan zadyň iki taraplaýyn ölçegi hökmünde bir zadyň “Onuň maksatlary bilen berk baglanyşykly bolmagy” we “Onuň häsiýetini beýan etmegi” görkezilýär. Onuň häsiýeti Onuň esasydyr.

Then in the closing sentence of the paragraph she states that “His principles are the only steadfast things our world knows.” God’s character is His principles, and His principles express His character. It is a life-or-death proposition on how mankind relates to God as the foundation of all things. I contend that the foundational structure of Daniel chapter eleven is built upon the narrative of the rise and fall of kingdoms. There is a passage where inspiration informs us of a correct type of study.

Soňra ol şol abzasynyň jemleýji sözleminde şeýle diýýär: “Onuň ýörelgeleri biziň dünýämiziň bilýän ýeke-täk sarsmaz zatlarydyr.” Hudaýyň häsiýeti Onuň ýörelgeleridir, Onuň ýörelgeleri bolsa Onuň häsiýetini beýan edýär. Adamzadyň ähli zatlaryň binýady hökmünde Hudaýa nähili gatnaşyk etmegi ýaşaýyş-ýa-da-ölüm meselesidir. Men Daniel kitabynyň on birinji babyndaky düýpli gurluşyň patyşalyklaryň galşy we ýykylşy baradaky beýanyň üstünde gurlandygyny öňe sürýärin. Ylhamyň bize dogry öwreniş görnüşini habar berýän bir bölegi bar.

> “There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The Ministry of Healing, 441.

> “Taryhy öwrenmegiň ýazgarylmaly däl bir görnüşi bar. Mukaddes taryh pygamberleriň mekdeplerindäki okuwlaryň biridi. Onuň milletler bilen eden muameleleriniň ýazgysynda Ýehowanyň yzlary görkezipdi. Şeýlelikde, biz hem şu gün ýer ýüzüniň milletleri bilen Hudaýyň eden işlerine garamalydyrys. Biz taryhda pygamberligiň ýerine ýetmegini görmelidiris, beýik özgertme hereketlerinde Ylahy tagduryň işleyşini öwrenmelidiris we uly dawanyň ahyrky çaknyşygy üçin milletleriň bir ýere jemlenmeginde wakalaryň ösüşine düşünmelidiris.” The Ministry of Healing, 441.

A sanctified study of history is identified as studying God’s dealing with the nations of the earth and also in God’s providential leading of His reformatory movements, thus a sanctified history includes an external and internal line of study. The purpose of employing history in confirming God’s prophetic Word is to use that prophetic history in order to “understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The previous paragraph from Sister White was taken from a very enlightened explanation of the necessity of building a prophetic model of sacred history which is based upon the foundational structure represented in the “rise and fall” of kingdoms.

Taryhy mukaddesleşdirilen görnüşde öwrenmek, Ýer ýüzündäki halklar bilen Hudaýyň nähili iş salyşandygyna, şeýle hem Hudaýyň Öz reforma hereketlerini Öz ylahy tertibi boýunça nähili ýolbaşçylyk edendigine garamak arkaly kesgitlenýär; şonuň üçin mukaddesleşdirilen taryh, öwrenişiň daşarky we içki ugruny öz içine alýar. Hudaýyň pygamberlik Sözüni tassyklamakda taryhy ulanmagyň maksady, şol pygamberlik taryhyny “uly dawadaky ahyrky çaknyşyk üçin halklaryň hatara düzülmeginde wakalaryň ösüşine düşünmek” maksady bilen ulanmakdyr. Waýt uýadan alnan öňki abzas, “patyşalyklaryň ýokarlanmagy we ýykylmagy” bilen aňladylýan binýat gurluşyna esaslanýan mukaddes taryhyň pygamberlik nusgasyny gurmagyň zerurlygyny örän aýdyň düşündirýän beýanyň içinden alnypdy.

> “As a preparation for Christian work, many think it essential to acquire an extensive knowledge of historical and theological writings. They suppose that this knowledge will be an aid to them in teaching the gospel. But their laborious study of the opinions of men tends to the enfeebling of their ministry, rather than to its strengthening. As I see libraries filled with ponderous volumes of historical and theological lore, I think, Why spend money for that which is not bread? The sixth chapter of John tells us more than can be found in such works. Christ says: ‘I am the Bread of Life: he that cometh to Me shall never hunger; and he that believeth on Me shall never thirst.’ ‘I am the living Bread which came down from heaven: if any man eat of this Bread, he shall live forever.’ ‘He that believeth on Me hath everlasting life.’ ‘The words that I speak unto you, they are spirit, and they are life.’ John 6:35, 51, 47, 63.

> „Hristian gullugyna taýýarlyk hökmünde köpler taryhy we ylahyýetçilik ýazgylary barada giňişleýin bilim edinmegi zerur hasap edýärler. Olar bu bilimiň Hoş Habary öwretmekde özlerine kömek etjekdigini çak edýärler. Emma adamlaryň pikirlerini zähmet çekip öwrenmek, olaryň gullugyny güýçlendirmekden beter, ony ejizledýär. Taryhy we ylahyýetçilik maglumatlaryndan doly agyr tomlar bilen doldurylan kitaphanalary görenimde, şeýle pikir edýärin: Näme üçin çörek bolmadyk zat üçin pul sarp etmeli? Ýahýanyň altynjy baby bize şeýle eserlerde tapylyp bilinjek zatlardan has köpräk zady aýdýar. Mesih şeýle diýýär: ‘Men ýaşaýyş Çöregidirin; Maňa gelýän hiç haçan aç bolmaz; Maňa iman edýän hiç haçan suwsamaz.’ ‘Men gökden inen diri Çörekdirin; kim bu Çörekden iýse, ol baky ýaşar.’ ‘Maňa iman edýäniň baky ýaşaýşy bardyr.’ ‘Size aýdýan sözlerim ruhdur we ýaşaýyşdyr.’ Ýahýa 6:35, 51, 47, 63.“

> “There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.

> Taryhy öwrenmegiň ýazgarylmaly däl bir görnüşi bar. Mukaddes taryh pygamberler mekdeplerindäki öwrenilýän dersleriň biridi. Milletler bilen eden gatnaşyklarynyň ýazgysynda Ýehowanyň yzlary görünýärdi. Şonuň ýaly-da, biz hem bu gün Hudaýyň ýer ýüzüniň milletleri bilen eden gatnaşyklaryna seretmelidiris. Biz taryhda pygamberligiň hasyl bolşuny görmelidiris, beýik özgertme hereketlerinde Ylahy Tagdyryň işleyşini öwrenmelidiris we uly dawadaky ahyrky çaknyşyk üçin milletleriň hatara düzülmeginde wakalaryň ösüşine düşünmelidiris.

> “Such study will give broad, comprehensive views of life. It will help us to understand something of its relations and dependencies, how wonderfully we are bound together in the great brotherhood of society and nations, and to how great an extent the oppression and degradation of one member means loss to all.

> Şeýle okuw ýaşaýşa giň, hemmetaraplaýyn garaýyşlar berer. Ol bize onuň gatnaşyklaryna we özara baglylyklaryna, jemgyýetiň we milletleriň beýik doganlygynda nähili ajaýyp görnüşde biri-birimize baglanyşandygymyza, şeýle hem bir agzanyň zulum astyna alynmagynyň we peseldilmeginiň nähili uly derejede hemmeler üçin ýitgi aňladýandygyna belli bir derejede düşünmäge kömek eder.

> “But history, as commonly studied, is concerned with man’s achievements, his victories in battle, his success in attaining power and greatness. God’s agency in the affairs of men is lost sight of. Few study the working out of His purpose in the rise and fall of nations.

> “Emma, adatça öwrenilişi ýaly, taryh adamyň gazananlary, onuň söweşdäki ýeňişleri, häkimiýete we beýiklige ýetmekdäki üstünligi bilen meşgullanýar. Adamzadyň işlerinde Hudaýyň işjeňligi gözden salynýar. Milletleriň ösüp-örňeýşinde we pese gaçmagynda Onuň maksadynyň amal bolşuny az adam öwrenýär.

> “And, to a great degree, theology, as studied and taught, is but a record of human speculation, serving only to ‘darken counsel by words without knowledge.’ Too often the motive in accumulating these many books is not so much a desire to obtain food for mind and soul, as it is an ambition to become acquainted with philosophers and theologians, a desire to present Christianity to the people in learned terms and propositions.

> “Şeýle hem, uly möçberde, öwrenilişi we öwredilişi ýaly teologiýa, diňe adam çaklamalarynyň ýazgysydyr; ol bolsa diňe ‘bilimsiz sözler bilen maslahaty garaňkyratmaga’ hyzmat edýär. Juda köp halatlarda bu köp kitaplary toplamagyň sebäbi akyl we jan üçin iýmit gazanmak islegi däl-de, eýsem pelsepeçiler we teologlar bilen tanyş bolmak hyjuwy, hristiançylygy halka alymçylykly sözler we tezisler arkaly hödürlemek islegidir.

> “Not all the books written can serve the purpose of a holy life. ‘Learn of Me’, said the Great Teacher, ‘take My yoke upon you,’ ‘learn My meekness and lowliness.’ Your intellectual pride will not aid you in communicating with souls that are perishing for want of the bread of life. In your study of these books you are allowing them to take the place of the practical lessons you should be learning from Christ. With the results of this study the people are not fed. Very little of the research which is so wearying to the mind furnishes that which will help one to be a successful laborer for souls.

> Ýazylan kitaplaryň hemmesi mukaddes durmuşyň maksadyna hyzmat edip bilmez. «Menden öwreniň» diýip, Beýik Mugallym aýtdy, «boýundyrygymy öz üstüňize alyň», «mynasybetliligimi we pesgöwünliligimi öwreniň». Siziň akyl taýdan tekepbirligiňiz ýaşaýyş çöreginiň ýetmezçiliginden heläk bolup barýan janlar bilen gatnaşyk etmegiňizde size kömek etmez. Bu kitaplary öwrenmegiňizde siz olara Mesihden öwrenmeli bolýan amaly sapaklaryňyzyň ornuny eýelemäge ýol berýärsiňiz. Bu öwrenişiň netijeleri bilen halk iýmitlendirilmeýär. Akyl üçin şeýle ýadaw ediji bolan gözlegleriň juda az bölegi adamy janlar üçin üstün gazanýan bir işçi bolmaga kömek edýän zady berýär.

> “The Saviour came ‘to preach the gospel to the poor.’ Luke 4:18. In His teaching He used the simplest terms and the plainest symbols. And it is said that ‘the common people heard Him gladly.’ Mark 12:37. Those who are seeking to do His work for this time need a deeper insight into the lessons He has given.

> Halasgär garyplara Hoş Habary wagyz etmek üçin geldi. Luka 4:18. Ol öz taglymatynda iň ýönekeý sözleri we iň aýdyň nyşanlary ulandy. Şeýle hem, «ýönekeý halk Ony höwes bilen diňledi» diýilýär. Mark 12:37. Şu wagt üçin Onuň işini etmäge çalyşýanlara Onuň beren sapaklaryna has çuň düşünje zerurdyr.

> “The words of the living God are the highest of all education. Those who minister to the people need to eat of the bread of life. This will give them spiritual strength; then they will be prepared to minister to all classes of people.” The Ministry of Healing, 441–443.

> “Diri Hudaýyň sözleri ähli bilimiň iň beýigidir. Halka hyzmat edýänler ýaşaýyş çöreginden iýmelidirler. Bu olara ruhy güýç berer; şonda olar adamlaryň ähli toparlaryna hyzmat etmäge taýýar bolarlar.” The Ministry of Healing, 441–443.

Sister White further defines that recognizing the outworking of God’s power in setting up kings and removing kings based upon the king’s choices is the true philosophy of historical study.

Uayt uýait şeýle-de, patyşalaryň öz saýlawlaryna görä patyşalary tagta çykarmakda we tagtdan düşürmekde Hudaýyň güýjüniň iş ýüzüne çykyşyny ykrar etmegiň taryhy öwrenmegiň hakyky pelsepesidigini anyk kesgitleýär.

> “In the history of nations the student of God’s word may behold the literal fulfillment of divine prophecy. Babylon, shattered and broken at last, passed away because in prosperity its rulers had regarded themselves as independent of God, and had ascribed the glory of their kingdom to human achievement. The Medo-Persian realm was visited by the wrath of Heaven because in it God’s law had been trampled underfoot. The fear of the Lord had found no place in the hearts of the vast majority of the people. Wickedness, blasphemy, and corruption prevailed. The kingdoms that followed were even more base and corrupt; and these sank lower and still lower in the scale of moral worth.

> Halklaryň taryhynda Hudaýyň Sözüni öwrenýän adam ylahy pygamberligiň göni ýerine ýetmesini görüp biler. Ahyrsoňy dargap we kül-owram bolup giden Babil, abatlyk-dowamat döwründe onuň hökümdarlary özlerini Hudaýdan garaşsyz hasap edip, öz şalygynyň şöhratyny ynsan gazanyşyna degişli edendikleri sebäpli ýok bolup gitdi. Mady-Pars döwleti Gögüň gazabyna duçar boldy, sebäbi onda Hudaýyň Kanuny aýak astyna alnypdy. Halkyň örän uly köplüginiň ýüreginde Rebden gorky üçin ýer ýokdy. Erbetlik, küpür, we ahlak taýdan bozulma höküm sürýärdi. Ondan soň gelen patyşalyklar bolsa has-da pes we bozukdy; olar ahlak gymmatynyň derejesinde barha aşaklap, has hem peslige çökdüler.

> “The power exercised by every ruler on the earth is Heaven-imparted; and upon his use of the power thus bestowed, his success depends. To each the word of the divine Watcher is, ‘I girded thee, though thou hast not known Me.’ Isaiah 45:5. And to each the words spoken to Nebuchadnezzar of old are the lesson of life: ‘Break off thy sins by righteousness, and thine iniquities by showing mercy to the poor: if it may be a lengthening of thy tranquillity.’ Daniel 4:27.

> Ýerdäki her bir hökümdaryň amala aşyrýan häkimiýeti Gök tarapyndan berilýär; we şeýdip özüne bagyşlanan bu güýji nähili peýdalanýandygyna onuň üstünligi baglydyr. Her birine ylahy Gözegçiniň sözi şudur: «Sen Meni tanamadyk bolsaň-da, Men seni guşakladym». Işaýa 45:5. Şeýle hem gadymda Nebukadnesara aýdylan sözler her biri üçin durmuş sapagydyr: «Günäleriňden dogrulyk bilen, etmişleriňden bolsa garyplara rehimdarlyk görkezmek arkaly ýüz öwür; belki, bu seniň asudalygyňyň uzalmagyna sebäp bolar». Daniel 4:27.

> “To understand these things,—to understand that ‘righteousness exalteth a nation;’ that ‘the throne is established by righteousness,’ and ‘upholden by mercy;’ to recognize the outworking of these principles in the manifestation of His power who ‘removeth kings, and setteth up kings,’—this is to understand the philosophy of history. Proverbs 14:34; 16:12; 20:28; Daniel 2:21.

> Bu zatlara düşünmek,—“adillik bir milleti beýgeldýär” diýeniňe düşünmek; “tagt adillik bilen berkarar edilýär” we “rehim bilen saklanýar” diýeniňe düşünmek; “patyşalary aýyrýan we patyşalary goýýan” Onuň gudratynyň ýüze çykyşynda bu ýörelgeleriň amal edilşini tanamak,—ine, taryhyň pelsepesine düşünmek şudur. Süleyman tymsallary 14:34; 16:12; 20:28; Daniýel 2:21.

> “In the word of God only is this clearly set forth. Here it is shown that the strength of nations, as of individuals, is not found in the opportunities or facilities that appear to make them invincible; it is not found in their boasted greatness. It is measured by the fidelity with which they fulfill God’s purpose.” Prophets and Kings, 501, 502.

> “Munу diňe Hudaýyň sözüniň özünde aýdyň beýan edilýär. Bu ýerde, halklaryň hem-de şahslaryň güýjüniň, olary ýeňilmez ýaly edip görkezýän mümkinçiliklerde ýa-da serişdelerde däldigi görkezilýär; ol olaryň öwünilýän beýikliginde hem tapylmaýar. Olaryň güýji, Hudaýyň maksadyny nähili wepalylyk bilen ýerine ýetirýändikleri bilen ölçelýär.” Prophets and Kings, 501, 502.

The theme in verses eleven and twelve is the rise and fall of the king of the south, but more importantly the verses mark the sealing of the one hundred and forty-four thousand, and the second of three tests that began at the time of the end in 1989 as represented in verse ten.

On birinji we on ikinji aýatlardaky tema günortanyň patyşasynyň ýokarlanmagy we pese gaçmagydyr, emma has möhümi, bu aýatlar ýüz kyrk dört müňüň möhürlenmegini hem-de onunjy aýatda şekillendirilişi ýaly, soňuň wagtynda 1989-njy ýylda başlanan üç synagyň ikinjisini belleýär.

That sealing is represented by Daniel in the lion’s den, the three worthies in the fiery furnace, Daniel and the three worthies praying to understand Nebuchadnezzar’s dream of the image of beasts in chapter two, Daniel praying the Leviticus twenty-six prayer in chapter nine, the wise who understand the increase of knowledge, Joshua having his sin removed in Zechariah chapter three, Zerubbabel in chapter four, Joseph becoming the second ruler in Egypt, the disciples in the upper room for ten days in advance of Pentecost, the Millerites at the Exeter camp meeting, Lazarus leading the procession at the Triumphal Entry, and the one hundred and forty-four thousand in Revelation chapter seven.

Şol möhürleniş Danyýeliň arslanlaryň inindäki ýagdaýy, otly peçdäki üç wepadar, Danyýel bilen şol üç wepadaryň ikinji bapda haýwanlaryň keşbi baradaky Nebukadnesaryň düýşüne düşünmek üçin doga etmegi, Danyýeliň dokuzynjy bapda Lewiler kitabynyň ýigrimi altynjy bapdaky dogasyny etmegi, bilimiň artmagyna düşünýän akyldarlar, Zekerýa kitabynyň üçünji babynda Ýeşuwanyň günäsiniň aýrylmagy, dördünji bapda Zerubbabel, Ýusubyň Müsürde ikinji hökümdar bolmagy, şägirtleriň Pentikostdan öň on günläp ýokarky otagda bolmagy, Milleritleriň Exeter çadyr ýygnagyndaky ýagdaýy, Lazaryň Şanly Girişde ýörişi öňdebaryjy bolup alyp barmagy we Ylham kitabynyň ýedinji babyndaky ýüz kyrk dört müň bilen şekillendirilýär.

Verse eleven arrived in 2014 at the outset of the Ukrainian war and in July of 2023 the visual test, where God’s people are “made white” began. The fifth line in chapter eleven is verses thirteen through fifteen.

On birinji aýat 2014-nji ýylda, Ukrain söweşiniň başynda geldi; 2023-nji ýylyň iýulynda bolsa Hudaýyň halkynyň “agardylýan” görsel synagy başlandy. On birinji babyň bäşinji setiri on üçden on bäşe çenli aýatlardyr.

## Fifth Line Overview

Bäşinji Setire Umumy Gözegçilik

> For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:13–15.

> Çünki demirgazyk patyşasy yzyna geler we öňküsinden has uly goşun ýygnar; hem-de birnäçe ýyldan soň hökmany suratda uly goşun we köp baýlyk bilen geler. Şol döwürlerde günorta patyşasyna garşy köpler galkar; seniň halkyňdaky zorlukçylar hem bu görlüşi berkitmek üçin özlerini beýgeldiler, ýöne ýykylarlar. Şeýlelikde demirgazyk patyşasy gelip, gabaw depesini salar we iň berk gala şäherlerini basyp alar; günortanyň goşunlary-da, onuň saýlanan halky-da garşy durup bilmez, garşy durmaga hiç hili güýç bolmaz. Daniel 11:13–15.

These verses were fulfilled in 200 BC and they identify the Battle of Panium, which includes the opposing kings and their alliances, and the verses are also the point in history where pagan Rome first asserted itself into the history of Daniel eleven. The verses include the final rise and fall of the sixth kingdom of Bible prophecy, but also the biblical history of Christ visiting Caesarea Philippi, where Peter locates the sealing of the one hundred and forty-four thousand. This history typifies the sealing of the one hundred and forty-four thousand with the arrival of the third of the three tests of chapter twelve consisting of being “purified, made white and tried.”

Bu aýatlar b.e. öň 200-nji ýylda ýerine ýetdi we olar garşy duran patyşalary hem-de olaryň ýaranlyklaryny öz içine alýan Panium söweşini görkezýär; şol bir wagtyň özünde-de bu aýatlar taryhyň, butparaz Rimiň ilkinji gezek Danieliň on birinji babyndaky taryha öz täsirini girizen nokadydyr. Bu aýatlar Mukaddes Kitap pygamberligindäki altynjy patyşalygyň soňky göterilişini we ýykylşyny, şeýle hem Mesihiň Kesariýa Filipä baryp görmegi bilen baglanyşykly Mukaddes Kitap taryhyny öz içine alýar; şol ýerde Petrus ýüz kyrk dört müňüň möhürlenmegini ýerleşdirýär. Bu taryh on ikinji babyň “päklenmek, ak bolmak we synalmakdan” ybarat bolan üç synagynyň üçünjisiniň gelmegi bilen ýüz kyrk dört müňüň möhürlenmeginiň nusgasy bolup hyzmat edýär.

These three verses lead to verse sixteen where the Sunday law in the United States is represented. When the Exeter camp meeting ended on August 17, 1844 the wise virgins carried the message of the Midnight Cry across the eastern seaboard of the United States in sixty-six days. There is a period when all the virgins awake and one class has no oil, and everything which that identifies. When Simon Barjona’s name was changed to Peter the sealing of the one hundred and forty-four thousand is marked. From that point onward Jesus began to teach the disciples about the events connected with the cross.

Bu üç aýat Amerikanyň Birleşen Ştatlarynda Ýekşenbe kanunynyň görkezilýän on altynjy aýata alyp barýar. Exeter çadyr ýygnagy 1844-nji ýylyň 17-nji awgustynda tamamlananda, paýhasly gyzlar Gijäniň Ýarysyndaky Gykylygyň habaryny Amerikanyň Birleşen Ştatlarynyň gündogar deňiz kenary boýunça altmyş alty günüň dowamynda ýaýratdylar. Ähli gyzlaryň oýanýan, bir toparyň bolsa ýagsyz galýan we munuň kesgitleýän ähli zatlarynyň ýüze çykýan bir döwri bar. Simon Barjona ady Petrus diýip üýtgedilende, ýüz kyrk dört müňüň möhürlenmegi alamatlandyrylýar. Şol pursatdan başlap Isa şägirtlere haç bilen baglanyşykly wakalar hakda öwretmäge başlady.

The cross is a symbol of the close of probation and William Miller, who had been typified by John the Baptist, who had in turn been typified by Elijah was raised up to present the “events connected with the close of probation” as did both John the Baptist and Elijah. John said it this way.

Haç synag möhletiniň tamamlanmagynyň nyşanydyr, hem-de Ýahýa Çokundyryjy tarapyndan öňden nusgalaşdyrylan, ol hem öz gezeginde Ylýas tarapyndan nusgalaşdyrylan William Miller, Ýahýa Çokundyryjy bilen Ylýasyň edişleri ýaly, “synag möhletiniň tamamlanmagy bilen baglanyşykly wakalary” beýan etmek üçin galdyryldy. Ýahýa muny şeýle aýtdy.

> But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.

> Emma ol köp Fariseyleriň we Saddukeyleriň onuň çokundyrylyşyna gelýändigini görende, olara şeýle diýdi: “Eý ýylan nesli, geljek gazapdan gaçyp gutulmagyňyzy size kim duýdurdy?” Matta 3:7.

Elijah said it this way.

Ilyas muny şeýle diýdi.

> And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:33–17:1.

> Soňra Ahap Aşera bagyşlanan jeňňeligi hem ýasady; Ahap özünden öň bolan Ysraýyl patyşalarynyň hemmesinden hem beter Ysraýyl Hudaýy Rebbiň gaharyny getirmek üçin erbetlik etdi. Onuň günlerinde Beýtelli Hiýel Ýerihony täzeden gurdy: onuň binýadyny ilkinji ogly Abiramyň hasabyna goýdy, derwezelerini bolsa iň kiçi ogly Segubyň hasabyna dikdi; bu, Nunyň ogly Ýeşuwanyň üsti bilen Rebbiň aýdan sözüne görä boldy. Soňra Gilead ýaşaýjylaryndan bolan Tişbeli Ylýas Ahaba şeýle diýdi: Öňünde gulluk edip duran Ysraýyl Hudaýy Rebb janly bolşy ýaly, meniň sözüme görä bolmasa, bu ýyllarda ne çygy düşer, ne-de ýagyş ýagýar. 1 Patyşalar 16:33–17:1.

Speaking of William Miller’s work as a modern reformer Sister White stated:

Hanym Waýt, häzirki döwürdäki bir reformaçy hökmünde William Milleriň işi barada şeýle diýdi:

> “It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.

> “Adamlaryň öz howp-hatarlaryna oýandyrylmagy; synag möhletiniň tamamlanmagy bilen baglanyşykly dabaraly wakalara taýýarlanmak üçin olaryň herekete getirilmegi zerurdy.” The Great Controversy, 310.

The last six verses of Daniel eleven represent the “events connected with the close of probation.” Those events were unsealed at the time of the end in 1989, and they were clearly revealed.

Danyýeliň on birinji babyndaky soňky alty aýat “synag möhletiniň tamamlanmagy bilen baglanyşykly wakalary” aňladýar. Şol wakalar ahyrzamanyň döwründe, 1989-njy ýylda, açylyp görkezildi we olar aýdyň äşgär edildi.

> “Before His crucifixion the Saviour explained to His disciples that He was to be put to death and to rise again from the tomb, and angels were present to impress His words on minds and hearts. But the disciples were looking for temporal deliverance from the Roman yoke, and they could not tolerate the thought that He in whom all their hopes centered should suffer an ignominious death. T he words which they needed to remember were banished from their minds; and when the time of trial came, it found them unprepared. The death of Jesus as fully destroyed their hopes as if He had not forewarned them. So in the prophecies the future is opened before us as plainly as it was opened to the disciples by the words of Christ. The events connected with the close of probation and the work of preparation for the time of trouble, are clearly presented. But multitudes have no more understanding of these important truths than if they had never been revealed. Satan watches to catch away every impression that would make them wise unto salvation, and the time of trouble will find them unready.” The Great Controversy, 595.

> “Halasgär Isanyň haça çüýlenmeginden öň Halasgär Öz şägirtlerine Özüniň öldürilmelidigini we guburdan direlmelidigini düşündirdi, hem-de perişdeler Onuň sözlerini olaryň aňlaryna we ýüreklerine siňdirmek üçin gatnaşýardylar. Emma şägirtler rim boýuntyrygyndan wagtlaýyn halas bolşa garaşýardylar, şonuň üçin ähli umytlary jemlenen Şol Zadyň masgaraçylykly ölüm çekmelidigi baradaky pikire çydap bilmeýärdiler. Olar üçin ýatda saklanmaly bolan sözler aňlaryndan çykaryldy; we synag wagty gelende, olary taýynsyz ýagdaýda tapdy. Isa Mesihiň ölümi olaryň ähli umytlaryny edil öňünden duýdurylmadyk ýaly doly weýran etdi. Şeýlelikde pygamberliklerde geljek biziň öňümizde edil Mesihiň sözleri arkaly şägirtleriň öňünde açylyşy ýaly aýdyň açylýar. Synag möhletiniň tamamlanmagy bilen bagly wakalar we külpet wagty üçin taýýarlyk işi açyk görkezilendir. Emma köplük bu möhüm hakykatlara, edil olar hiç haçan aýan edilmedik ýaly, düşünmeýär. Şeýtan olary gutulyşa akylly etjek her bir täsiri alyp gitmek üçin nobata durýar, we külpet wagty olary taýynsyz tapar.” Beýik Jedel, 595.

It was at Caesarea Philippi, which is Panium, which is verses thirteen through fifteen that Christ began to teach His disciples about the cross, thus typifying the history of the Exeter camp meeting until October 22, 1844. At the beginning of the reformatory movement of the one hundred and forty-four thousand the “events connected with the close of probation” were unsealed and at the end of the movement of the one hundred and forty-four thousand the “events connected with the close of probation” are unsealed within the hidden history of verse forty.

Bu, Panium bolan Kaýsariýa Filipisinde, on üçünji aýatdan on bäşinji aýada çenli, Mesihiň Öz şägirtlerine haç barada öwretmäge başlan ýeridi; şeýlelikde bu, 1844-nji ýylyň 22-nji oktýabryna çenli bolan Exeter lager ýygnagynyň taryhyny nusgalaýardy. Ýüz kyrk dört müňüň özgerdiş hereketiniň başynda “merhemet möhletiniň tamamlanmagy bilen baglanyşykly wakalar” açylyp görkezildi, we ýüz kyrk dört müňüň hereketiniň ahyrynda “merhemet möhletiniň tamamlanmagy bilen baglanyşykly wakalar” kyrkynjy aýadyň gizlin taryhynyň içinde açylyp görkezilýär.

> “Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords.” Prophets and Kings, 715, 716.

> “Şu gün, İlyasın we Çokundyryjy Ýahýanyň ruhy hem gudraty bilen, Hudaý tarapyndan bellenen habarçylar höküm astyndaky dünýäniň ünsüni merhemet döwrüniň soňky sagatlary we Patyşalaryň Patyşasy hem Rebleriň Rebi hökmünde Mesih Isanyň peýda bolmagy bilen baglanyşykly tizden-tiz bolup geçjek çynlakaý wakalara gönükdirýärler.” Prophets and Kings, 715, 716.

The “events connected with the close of probation” are the events that are unsealed in the hidden history of verse forty. In Zechariah chapter three the final scenes of the investigative judgment are illustrated. Inspiration combines Zechariah’s testimony with those who are sealed in Ezekiel chapter nine.

«Synag möhletiniň tamamlanmagy bilen bagly wakalar» kyrkynjy aýatyň gizlin taryhynda açylan wakalardyr. Zekarýa kitabynyň üçünji babynda derňew höküminiň ahyrky sahnalary şekillendirilýär. Ylham Zekarýanyň şaýatlygyny Ezekiel kitabynyň dokuzynjy babynda möhürlenenler bilen birleşdirýär.

> “The people of God are sighing and crying for the abominations done in the land. With tears they warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they humble themselves before the Lord on account of their own transgressions. The wicked mock their sorrow, ridicule their solemn appeals, and sneer at what they term their weakness. But the anguish and humiliation of God’s people is unmistakable evidence that they are regaining the strength and nobility of character lost in consequence of sin. It is because they are drawing nearer to Christ, and their eyes are fixed upon His perfect purity, that they so clearly discern the exceeding sinfulness of sin. Their contrition and self-abasement are infinitely more acceptable in the sight of God than is the self-sufficient, haughty spirit of those who see no cause to lament, who scorn the humility of Christ, and who claim perfection while transgressing God’s holy law. Meekness and lowliness of heart are the conditions for strength and victory. The crown of glory awaits those who bow at the foot of the cross. Blessed are these mourners, for they shall be comforted.

> Hudaýyň halky ýurtda edilýän nejislikler üçin ah çekip, aglap dur. Olar gözýaş bilen erbetleri Hudaýyň kanunyny tapgyrlaýan howpundan duýdurýarlar, özleriniň günäleri sebäpli bolsa aýdyp bolmajak hasrat bilen Rebbiň öňünde peselýärler. Erbetler olaryň hasratyny masgaralaýar, çynlakaý ýalbarmalaryny kemsidýär we olaryň ejizligi diýip atlandyrýan zatlaryna ýaňsylap garaýar. Emma Hudaýyň halkynyň hasraty we özüni pes tutuşy, olaryň günäniň netijesinde ýitiren güýjüni we häsiýetiniň asyllylygyny gaýtadan gazanýandygynyň şübhesiz subutnamasydyr. Olar Mesihä has ýakynlaşýandyklary we gözleriniň Onuň kämil päkligine dikilendigi sebäpli, günäniň aşa günäliligini şeýle aýdyň görýärler. Olaryň toba edişi we özüni peseldişi, Hudaýyň mukaddes kanunyny bozup ýörkä kämillik iddia edýän, aglamaga hiç bir sebäbi görmeýän, Mesihiň pesgöwünliligini ýigrenýän we özüne bil baglaýan tekepbir ruhlulara garanyňda, Hudaýyň nazarynda ölçegsiz derejede has makbuldyr. Mylakatlylyk we ýüregiň pesgöwünliligi güýç hem-de ýeňiş üçin şertdir. Şöhrat täji haçyň eteginde baş egýänlere garaşýar. Bagtyýar bu aglaýanlar, çünki olar teselli taparlar.

> “The faithful, praying ones are, as it were, shut in with God. They themselves know not how securely they are shielded. Urged on by Satan, the rulers of this world are seeking to destroy them; but could their eyes be opened, as were the eyes of Elisha’s servant at Dothan, they would see the angels of God encamped about them, by their brightness and glory holding in check the hosts of darkness.

> Wepaly, doga edýänler, diýseň, Hudaý bilen birlikde ýapyk ýagdaýdadyrlar. Olar özleriniň nähili ygtybarly goralýandygyny özleri-de bilmeýärler. Şeýtan tarapyndan iteklenip, bu dünýäniň hökümdarlary olary ýok etmäge çalyşýarlar; emma olaryň gözleri Dotandaky Elişanyň hyzmatkäriniň gözleriniň açylyşy ýaly açylan bolsa, olar Hudaýyň perişdeleriniň öz daşlarynda ornaşandygyny we olaryň nury hem-de şöhraty bilen garaňkylygyň goşunlaryny saklap durandygyny görerdiler.

> “As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments’ from them, and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ The spotless robe of Christ’s righteousness is placed upon the tried, tempted, yet faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. And the remnant are not only pardoned and accepted, but honored. ‘A fair miter’ is set upon their heads. They are to be as kings and priests unto God. While Satan was urging his accusations and seeking to destroy this company, holy angels, unseen, were passing to and fro, placing upon them the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand, which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’”

> «Hudaýyň halky Onuň huzurynda janlaryny ezip, ýürek tämizligi üçin ýalbarýan mahaly, olara: “Hapalanan egin-eşikleri çykaryň” diýen buýruk berilýär, hem-de ruhlandyryjy sözler aýdylýar: “Ine, Men seniň günäňi senden aýyrdym, saňa bolsa täze egin-eşik geýdirerin.” Mesihiň ak tegmilsiz adalat dony synagdan geçen, synalan, emma wepaly galan Hudaýyň perzentleriniň üstüne geýdirilýär. Äsgersiz görülen galanlar ajaýyp lybaslara geýdirilýärler, mundan beýläk dünýäniň bozuklyklary bilen hiç haçan hapalanmazlar. Olaryň atlary Guzynyň ýaşaýyş kitabynda saklanýar, ähli döwürleriň wepaly adamlarynyň arasyna ýazylýar. Olar aldawçynyň hilelerine garşy durdular; aždarhanyň güwwüldisi olaryň wepadarlygyny sarsdyrmady. Indi olar azdyryjynyň mekir tilsimlerinden ebedilik howpsuzdyrlar. Olaryň günäleri günäniň döredeniniň öz üstüne geçirilýär. Galanlar bolsa diňe bagyşlanyp, kabul edilmek bilen çäklenmän, eýsem hormatlanylýarlar hem. “Owadan täç” olaryň başlaryna goýulýar. Olar Hudaýa patyşalar we ruhanylar bolmaly. Şeýtan öz aýyplamalaryny öňe sürüp, bu topary ýok etmäge çalyşýan mahaly, görünmeýän mukaddes perişdeler o tarapa-bu tarapa gatnap, olaryň üstüne diri Hudaýyň möhürini basýardylar. Bular Guzy bilen bilelikde Sion dagynda duranlardyr; Atasynyň ady olaryň maňlaýlaryna ýazylgydyr. Olar tagtyň öňünde täze aýdymy aýdýarlar, ol aýdymy ýer ýüzünden satyn alnan ýüz kyrk dört müňden başga hiç kim öwrenip bilmez. “Bular Guzynyň nirä gitse, onuň yzyna eýerýänlerdir. Bular adamlaryň arasyndan satyn alnyp, Hudaýa we Guza ilkinji miweler boldular. Olaryň agzynda hiç bir hile tapylmady; çünki olar Hudaýyň tagtynyň öňünde aýypsyzdyrlar.”»

> “Now is reached the complete fulfillment of those words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My servant the Branch.’ Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.”’ Testimonies, volume 5, 474–476.

> “Indi Perişdäniň şol sözleriniň doly berjaý bolşy gazanyldy: «Şonuň üçin indi eşit, eý baş ruhany Yehoşua, sen we seniň öňüňde oturan ýoldaşlaryň; çünki olar täsinlik hökmünde görlen adamlardyr; sebäbi, ine, Men Öz Gulumy — Şahany — çykaryp getirerin». Mesih Öz halkynyň Halasgäri we Azat edijisi hökmünde aýan edilýär. Indi hakykatdan hem galyndylar «täsinlik hökmünde görlen adamlar» bolup durýar, çünki olaryň ýolagçylykdaky gözýaşlary we peseldilişi Hudaýyň hem-de Guzynyň huzuryndaky şatlyga we hormata orun berýär. «Şol gün Rebbiň Şahasy gözel we şöhratly bolar, ýeriň miwesi bolsa Ysraýyldan gutulanlar üçin ajaýyp we gelşikli bolar. Şeýle hem şeýle bolar: Sionda galan we Iýerusalimde galyjy bolan adam mukaddes diýlip atlandyrylar, ýagny Iýerusalimde diri hökmünde ýazylanlaryň her biri».” Testimonies, 5-nji tom, 474–476.

The one hundred and forty-four thousand in the book of Revelation are Ezekiel’s group that are “sealed” as they “sigh and cry” for the abominations that are in the land. They are sealed when they are given the garment of Christ’s righteousness and the fair miter which represents Peter’s “kings and priests,” who were not the people of God, but have now become the people of God.

Ylham kitabyndaky bir ýüz kyrk dört müň — Ýezekiliň ýurtda bar bolan nejislikler üçin “ah çekip aglaýanlarynda” “möhürlenýän” toparydyr. Olar Mesihe degişli dogrulyk geýimi hem-de Pýotruň “patyşalar we ruhanylar” diýýänlerini aňladýan ajaýyp baş geýimi berlende möhürlenýärler; olar öň Hudaýyň halky däldiler, emma indi Hudaýyň halky boldular.

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew 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. Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation. 1 Peter 2:9–12.

> Emma siz saýlanan nesil, şa ruhanylygy, mukaddes millet, Öz halkysyňyz; ýagny sizi garaňkylykdan Öz gudratly nuruna çagyran Zatyň şöhratyny yglan edersiňiz; siz ozal halk dälidiňiz, emma indi Hudaýyň halkysyňyz; siz ozal merhemete gowşmandyňyz, emma indi merhemete gowuşdyňyz. Eý, söýgüli doganlar, size keseki we ýolagçylar hökmünde ýalbarýaryn: janyň garşysyna söweşýän ten höweslerinden saklanyň; beýleki milletleriň arasynda öz ýaşaýşyňyzy päk saklaň; şeýdip, olar sizi ýamanlyk edýänler diýip töhmet atsalar-da, görjek ýagşy işleriňiz arkaly Hudaýy zyýarat güni şöhratlandyrsynlar. 1 Petrus 2:9–12.

> Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.

> Şeýlelik bilen indi, eger siz hakykatdan-da Meniň sesime gulak assaňyz we Ähtimi saklasaňyz, onda ähli halklaryň içinden Maňa mahsus aýratyn hazyna bolarsyňyz; çünki bütin ýer ýüzüsi Meniňkidir. Şeýle hem siz Maňa ruhanylaryň bir patyşalygy we mukaddes bir millet bolarsyňyz. Ysraýyl ogullaryna aýtmaly sözleriň şulardyr. Çykyş 19:5, 6.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’

> Bu ýeriň taryhynyň soňky günlerinde, Hudaýyň Öz buýruklaryny berjaý edýän halky bilen baglaşan ähti täzelenmelidir. «Şol günde Men olar üçin meýdan haýwanlary, asmanyň guşlary we ýeriň süýrenijileri bilen äht baglaşaryn; ýaýy-da, gylyjy-da, urşy-da ýer ýüzünden ýok ederin we olary howpsuzlykda ýatyraryn. Seni Özüm üçin ebedilik nikalaryn; hawa, seni Özüm üçin dogrulykda, adalatda, mähir-söýgüde we rehimetlerde nikalaryn. Hawa, seni Özüm üçin wepadarlykda nikalaryn; sen-de Rebbi tanarsyň».

> “‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14–23.

> “‘Şol günde şeýle bolar, diýýär Reb: Men asmanlary eşiderin, asmanlar hem ýeri eşider; ýer bugdaýy, şeraby we ýagy eşider; olar hem Ýizreýeli eşider. Men ony Özüm üçin ýerde ekerin; rehime eýe bolmadyga rehmet ederin; Meniň halkym bolmadyklara: “Sen Meniň halkymsyň” diýerin; olar hem: “Sen meniň Hudaýymsyň” diýerler.’ Hoşeýa 2:14–23.

> “‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him at that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.

> “‘Şol günde,... Ysraýylyň galany, hem Ýakup öýünden aman galanlar,... hakykatda Rebbe, Ysraýylyň Mukaddesine daýanarlar.’ Işaýa 10:20. ‘Her milletden, her urugdan, her dilden we her halkdan’ bolanlaryň arasynda ‘Hudaýdan gorkuň we Oňa şöhrat beriň; çünki Onuň höküm sagady geldi’ diýen habara şatlyk bilen jogap berjekler bolar. Olar özlerini bu ýere baglaýan her bir butdan ýüz öwürerler we ‘asmany, ýeri, deňzi we suw çeşmelerini ýaradana sežde ederler.’ Olar her bir çylşyrymly baglanyşykdan azat bolarlar we dünýäniň öňünde Hudaýyň rehim-şepagatynyň ýadygärlikleri bolup durarlar. Her bir ylahy talaba boýun bolan bu adamlar perişdeler hem-de adamlar tarapyndan ‘Hudaýyň buýruklaryny we Isanyň imanyny saklaýanlar’ hökmünde tanalarlar. Ylham 14:6–7, 12.”

> “‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.

> “‘Ine, günler gelýär, diýýär Reb, ýer sürýän orakça ýetişer, üzüm sykýan bolsa tohum sepýäne ýetişer; daglar süýji şerap damdyrar, ähli depeler eräp gider. Men Öz halkym Ysraýylyň ýesirligini yzyna öwrerin; olar haraba galan şäherleri bina ederler we olarda ýaşarlar; üzüm baglaryny dikerler we olaryň şerabyny içerler; baglar hem ederler we olaryň miwesini iýerler. Men olary öz ýurtlarynda oturdaryn, Özleriniň ýurdum diýip olara beren ýerimden indi hiç haçan goparylyp taşlanmazlar, diýýär seniň Reb Hudaýyň. Amos 9:13–15.’” Review and Herald, 26-njy fewral, 1914.

It is evident that from the point when the final chosen generation of the one hundred and forty-four thousand are sealed that there are still Gentiles who can be influenced by the one hundred and forty-four thousand’s life style (conversation) during the day of the Gentile’s visitation.

Ýüz kyrk dört müňden ybarat bolan iň soňky saýlanan nesliň möhürlenýän pursatyndan başlap, milletleriň zyýarat güni dowamynda olaryň durmuş ýörelgesiniň (gepleşiginiň) täsiri astynda bolup biljek başga-da milletleriň bardygy aýdyňdyr.

> “Human power and human might did not establish the church of God, and neither can they destroy it. Not on the rock of human strength, but on Christ Jesus, the Rock of Ages, was the church founded, ‘and the gates of hell shall not prevail against it.’ Matthew 16:18. The presence of God gives stability to His cause. ‘Put not your trust in princes, nor in the son of man,’ is the word that comes to us. Psalm 146:3. ‘In quietness and in confidence shall be your strength.’ Isaiah 30:15. God’s glorious work, founded on the eternal principles of right, will never come to nought. It will go on from strength to strength, ‘not by might, nor by power, but by My Spirit, saith the Lord of hosts.’ Zechariah 4:6.

> «Ynsan güýji we ynsan gudraty Hudaýyň ýygnagyny esaslandyrmady, şonuň ýaly-da ony ýok edip hem bilmez. Ýygnak ynsan güýjüniň gaýasyna däl-de, eýsem Asyrlaryň Gaýasy bolan Isa Mesihiň üstünde esaslandyryldy; “we dowzahyň derwezeleri oňa garşy üstün çykmaz.” Matta 16:18. Hudaýyň huzury Öz işine durnuklylyk berýär. “Beglere-de, ynsan ogluna-da bil baglamaň,” diýen söz bize gelýär. Zebur 146:3. “Siziň güýjüňiz asudalykda we ynamda bolar.” Işaýa 30:15. Dogrulygyň ebedi ýörelgeleri esasynda gurlan Hudaýyň şöhratly işi hiç haçan puja çykmaz. Ol güýjünden-güje dowam eder; “ne gudrat bilen, ne-de güýç bilen, eýsem Meniň Ruhum bilen bolar, diýýär Hökmürowan Reb.” Zekerýa 4:6.»

> “The promise, ‘The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it,’ was literally fulfilled. Verse 9. ‘The elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they builded, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia. And this house was finished on the third day of the month Adar [the twelfth month], which was in the sixth year of the reign of Darius the king.’ Ezra 6:14, 15.” Prophets and Kings, 595, 596.

> „Zerubbabeliň elleri bu öýüň düýbüni tutdy; onuň elleri ony hem tamamlar“ diýen wada gönüden-göni ýerine ýetirildi. 9-njy aýat. „Ýehudalaryň ýaşululary gurdular, Haggai pygamberiň we Iddonyň ogly Zekerýanyň pygamberlik etmekleri arkaly rowaçlandylar. Olar Ysraýylyň Hudaýynyň buýrugyna görä, şeýle hem Pars patyşalary Kiriň, Dariýiň we Artakserksesiň buýrugyna görä gurup, ony tamam etdiler. Bu öý patyşa Dariýiň höküm süren altynjy ýylynda Adar aýynyň [on ikinji aýyň] üçünji gününde tamamlanyp gutaryldy“. Ezra 6:14, 15.” Pygamberler we Patyşalar, 595, 596.

Verses thirteen to fifteen represent the prophetic events that lead to the close of probation for Sabbath-keepers at the Sunday law. They also represent the third of three steps in verse ten of Daniel twelve. Verse ten is the “purification,” verses eleven and twelve represent the “made white” and verses thirteen to fifteen represent the litmus test where the Sabbath-keeping virgins are “tried.”

On üçünji aýatdan on bäşinji aýata çenli aýatlar Ýekşenbe güni baradaky kanun wagtynda Sabat gününi tutýanlar üçin synag möhletiniň tamamlanmagyna alyp barýan pygamberlik wakalaryny aňladýar. Şeýle hem olar Danyýel on ikiniň onunjy aýatyndaky üç ädimiň üçünjisini aňladýar. Onunjy aýat “arassalanmadyr”, on birinji we on ikinji aýatlar “agardylmagy” aňladýar, on üçünji aýatdan on bäşinji aýata çenli aýatlar bolsa Sabat gününi tutýan päk gyzlaryň “synalýan” lakmus synagyny aňladýar.

The internal message in the book of Daniel is represented by the Ulai River vision of chapters seven through nine and the external message is represented by the Hiddekel River vision of chapters ten through twelve. Chapter twelve is the climax of both the internal and external visions, and it presents the method in which Christ raises up and cleanses the one hundred and forty-four thousand. Verses ten through sixteen represent the hidden history of verse forty from 1989 unto the Sunday law of verse forty-one and sixteen. The verses that fit into the hidden history represent the perfect fulfillment of verse ten of chapter twelve.

Danyýl kitabyndaky içki habar ýedinji bapdan dokuzynjy baba çenli bolan Ulai derýasy baradaky görnüş arkaly, daşky habar bolsa onunjy bapdan on ikinji baba çenli bolan Hiddekel derýasy baradaky görnüş arkaly görkezilýär. On ikinji bap içki hem-de daşky görnüşleriň ikisiniň hem belent nokadydyr we ol ýerde Mesihiň ýüz kyrk dört müňi nähili galdyrýandygyny hem-de arassalaýandygyny görkezýän usul beýan edilýär. Onunjy aýatdan on altynjy aýada çenli bolan aýatlar kyrkynjy aýadyň 1989-njy ýyldan başlap kyrk birinji we on altynjy aýatlardaky Ýekşenbe kanunyna çenli bolan gizlin taryhyny aňladýar. Şol gizlin taryha laýyk gelýän aýatlar on ikinji bapdaky onunjy aýadyň kämil berjaý edilişini görkezýär.

> 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. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:10–12.

> Köpler tämizlener, ak ediler we synalga sezewar bolarlar; emma erbetler erbetlik ederler; we erbetleriň hiç biri düşünmez; emma paýhaslylar düşünerler. Hem gündelik gurbanlygyň aýryljak wagtyndan başlap, we weýran ediji ýigrenji zadyň goýuljak pursatyndan tä bir müň iki ýüz togsan gün bolar. Garaşýan we bir müň üç ýüz otuz bäş güne ýetýän adam bagtlydyr. Daniýel 12:10–12.

The “wise” who understand verses ten through sixteen and who have been sealed both “intellectually” and “spiritually” are those who understand the external prophetic message represented in the hidden history of verse forty, and they have been “intellectually” settled into that understanding before the Sunday law. The “wise” are those who have been transformed by the internal message represented by Revelation chapter eleven and verse eleven and they have settled into the experience before the Sunday law.

Onunjylar onunjy aýat ondan on alty aralygyna düşünýänler bolup, hem “akyl taýdan”, hem-de “ruhy taýdan” möhürlenenlerdir; olar kyrkynjy aýatyň gizlin taryhynda görkezilen daşky pygamberlik habaryna düşünýänlerdir we Ýekşenbe kanunyndan öň şol düşünişe “akyl taýdan” berk ornaşdyrylandyrlar. “Onunjylar” Ylham kitabynyň on birinji baby we on birinji aýaty arkaly görkezilen içki habar tarapyndan özgerdilenlerdir we olar Ýekşenbe kanunyndan öň şol tejribede berk ornaşandyrlar.

The “wise” are those who have received the “blessing” associated with “waiting,” marking the one hundred and forty-four thousand as those who fulfill the perfect and final fulfillment of the ten virgins. Revelation eleven verse eleven arrived in July of 2023, thus marking the “time of the end,” when Daniel and Revelation mark with two witnesses that the increase of knowledge which was unsealed in July of 2023 identifies the sealing process of the one hundred and forty-four thousand. Eleven plus eleven equals twenty-two, which is a symbol of the combination of divinity with humanity, and those who pass the three-step purification process that produces the one hundred and forty-four thousand are identified in Daniel twelve, verse twelve providing another signature of Palmoni, for twelve times twelve equals one hundred and forty-four thousand.

“Akyllylar” — “garaşmak” bilen baglanyşykly “berekedi” kabul edenlerdir; şeýlelikde, ýüz kyrk dört müň adam kämil hem iň soňky ýerine ýetme hökmünde on gyzyň pygamberlik nusgasyny doldurýanlar hökmünde belläp geçilýär. Ylham 11:11 2023-nji ýylyň iýul aýynda geldi; şeýlelikde, Daniel bilen Ylhamyň iki şaýat arkaly belleýän, 2023-nji ýylyň iýul aýynda açylan bilim artşynyň ýüz kyrk dört müň adamyň möhürleniş işini kesgitleýän “ahyryň wagty” bellenýär. On bir üstesine on bir ýigrimi iki eder; bu bolsa hudaýlygyň ynsanlyk bilen birleşmeginiň nyşanydyr, hem-de ýüz kyrk dört müň adamy emele getirýän üç basgançakly päkleniş işinden geçýänler Daniel 12:12-de kesgitlenýär; bu bolsa Palmoniniň ýene bir goly hökmünde hyzmat edýär, çünki on iki gezek on iki ýüz kyrk dört müňe deňdir.

We will continue this study in the next article.

Biz bu öwrenişi indiki makalada dowam etdireris.

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