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

Danyýel Kitaby — Ýüz Elli Dokuzynjy San

Unveiling the Three Angelic Touches in Daniel’s Vision: A Prophetic Revelation

Danyýeliň görgüsindäki üç perişdevi degenişi açmak: pygamberlik ylhamy

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Jeff Pippenger

Published

March 26, 2024

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In chapter ten Daniel is touched three times, and those three touches correspond to the three times Daniel personally experiences the “mareh,” vision. The first and last appearances were of Gabriel, the messenger of the Revelation of Jesus Christ. Gabriel is the one who takes the message from Christ, that was given Him by the Father, and delivers it to the prophet, who is to send it to the churches.

Onunjy bapda Danyýele üç gezek degilýär, we şol üç degiş Danyýeliň hut özüniň “mareh”, ýagny görnüşi üç gezek başdan geçirmegine gabat gelýär. Birinji we soňky peýda boluşlar Ylhamyň — Isa Mesihiň Ylhamynyň — habarçysy Jabraýylyňky boldy. Ata tarapyndan Özüne berlen habary Mesihden alyp, ony ybadathanalara ibermek üçin pygambere ýetirýän hut Jabrail bolup durýar.

> But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Daniel 10:21.

> Emma men saňa hakykat ýazgysynda bellenen zady görkezjek; bu zatlarda meniň bilen berk durýan hiç kim ýokdur, diňe siziň serdaryňyz Mikaýyl bar. Daniel 10:21.

Gabriel knows he is a created being, and this is why he straightly informed John not to worship him in the book of Revelation.

Jebraýyl özüniň ýaradylan bir barlykdygyny bilýär, şonuň üçin hem ol Ylham kitabynda Ýahýa özüne sežde etmezligini gönüden-göni aýtdy.

> And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.

> Men oňa çokunmak üçin, onuň aýaklaryna ýykyldym. Ol bolsa maňa şeýle diýdi: «Beýle etme! Men seniň bilen birgäm hyzmatkärin, Isa baradaky şaýatlyga eýe bolan doganlaryň bilen hem bilelikde hyzmatkärin. Hudaýa sežde et! Çünki Isa baradaky şaýatlyk pygamberligiň ruhudyr». Ylham 19:10.

The student of prophecy is therefore to understand that the reason Gabriel identifies that there is none above him in connection with what “is noted in the scripture of truth,” has a specific prophetic purpose. When he identifies the fact that only Christ understands the scriptures better than himself, he identifies Christ as “Michael your prince.” But Michael is not only a prince, he is the archangel.

Şonuň üçin pygamberlikleri öwrenýän adam, Gabrieliň “hakykatyň ýazgysynda bellenilen” zat bilen baglanyşyklykda özünden ýokarda hiç kimiň ýokdugyny aýtmagynyň anyk bir pygamberlik maksadynyň bardygyna düşünmelidir. Ol diňe Mesihiň Özünden has gowy Mukaddes Ýazgylara düşünýändigini görkezende, Mesihi “siziň şazadaňyz Maýkl” diýip kesgitleýär. Emma Maýkl diňe bir şazada däl, ol baş perişdedir.

> Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 7.

> Ýöne baş perişde Mikaýyl, Musanyň jesedi barada Iblis bilen jedel edip durkanda, oňa garşy ýazgaryjy aýyplama getirmäge het edip bilmän: «Reb seni ýazgarsyn» diýdi. Ýahuda 7.

All three touches are therefore angelic touches, and the three times Daniel experiences the “mareh,” vision it is angelic. The third time Daniel is touched it is to be strengthened, for previously, at the second touch he lost his strength.

Şeýlelikde, üç eldegirişiň hemmesi-de perişdelik eldegirişlerdir, we Danieliň “mareh”, ýagny görnüşi başdan geçirýän üç gezeklik ýagdaýynyň hemmesi-de perişdelik häsiýete eýedir. Daniel üçünji gezek el degirilende, ol güýçlendirilmek üçindir, sebäbi mundan ozal, ikinji eldegirişde ol öz güýjüni ýitiripdi.

> Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. Daniel 10:18–20.

> Soňra adama meňzeş biriniň görnüşindäki ýene gelip maňa degdi, we meni güýçlendirdi. Ol aýtdy: «Eý, örän söýülýän adam, gorkma; saňa parahatlyk bolsun, güýçli bol, hawa, güýçli bol». Ol meniň bilen gepleşik edenden soň, men güýçlendim-de, diýdim: «Goý, agamyz sözlesin; çünki sen meni güýçlendirdiň». Soňra ol aýtdy: «Näme üçin seniň ýanyňa gelenimi bilýäňmi? Indi men Pars şazadasy bilen söweşmek üçin yzyma dolanaryn; men gidip çykanymda bolsa, ine, Ýunanystanyň şazadasy geler». Daniel 10:18–20.

Gabriel reminds Daniel that he had “come to make” Daniel “understand what shall befall thy people in the latter days,” when he asked Daniel if he “knowest thou wherefore I come unto thee?” In agreement with what he had taught Daniel of the latter days, Gabriel then states that he would then “return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come.” He then begins the prophetic narrative of chapter eleven, that describes what befalls the one hundred and forty-four thousand in the latter days. That prophetic narrative is placed in the context of the battle with “the prince of Persia” and “the prince of Grecia”.

Gabriel, Daniela “saňa halkyňyň ahyrky günlerde başyna geljek zady saňa düşündürmek üçin geldim” diýip ýatladýar; ol Daniela: “Saňa näme üçin gelendigimi bilýärsiňmi?” diýip soranda şeýle diýýär. Ahyrky günler barada Daniela öwredenleri bilen ylalaşykda, Gabriel soňra: “Men Pars şazadasy bilen söweşmek üçin gaýdyp bararyn; men çykyp gidenimden soň, ine, Ýunanystanyň şazadasy geler” diýip aýdýar. Soňra ol on birinji babyň pygamberlik beýanatyna başlaýar; bu bolsa ahyrky günlerde ýüz kyrk dört müňüň başyna gelýän zatlary beýan edýär. Şol pygamberlik beýanaty “Pars şazadasy” we “Ýunanystanyň şazadasy” bilen bolan söweşiň çäginde ýerleşdirilýär.

The actual history between Cyrus the Great and Alexander the Great was over two hundred years. But in the great earthquake of Revelation chapter eleven, the final movements are rapid ones, and as soon as the sixth kingdom is conquered by the counterfeit king of the north, the seventh kingdom, the ten kings, represented by Greece, immediately agree to give their kingdom unto the beast.

Beýik Kir bilen Beýik Aleksandryň arasyndaky hakyky taryh iki ýüz ýyldan hem gowrak boldy. Emma Ylham kitabyndaky on birinji babyň beýik ýer titremesinde iň soňky hereketler çaltdyr, we galp demirgazyk patyşasy tarapyndan altynjy patyşalyk basylyp alnandygy badyna, Gresiýa arkaly şekillendirilen ýedinji patyşalyk, on patyşa, derrew öz patyşalygyny haýwana bermäge razy bolýarlar.

At one level the “mareh” vision is employed seven times in Daniel chapter ten. We have considered four of those seven times, and identified that the first reference is Daniel identifying that before the third year of Cyrus Daniel understood the vision. In the next three references the three touches at each vision identify the experience of Daniel as he awakens from the mourning of the twenty-one days. His awakening of revival is structured upon the three-step process of the everlasting gospel, and the three steps are represented by angel’s, though step number two is Michael the archangel, who is He who raised Moses out of death, and translated him into heaven.

Bir derejede “mareh” görnüşi Danyýel kitabynyň onunjy babynda ýedi gezek ulanylýar. Şol ýedi gezekden dördüsine seredip geçdik we ilkinji salgylanmanyň, Kiriň üçünji ýylyndan öň Danyýeliň bu görnüşe düşünendigini Danyýeliň özünün aýdyň beýan edýändigini kesgitledik. Ondan soňky üç salgylanmada her görnüşdäki üç gezekki degiş, ýigrimi bir günlük matamdan oýanýan Danyýeliň tejribesini görkezýär. Onuň janlanma oýanşy baky hoş habaryň üç basgançakly gurluşynyň esasynda düzülendir, we şol üç basgançak perişdeler arkaly şekillendirilýär, emma ikinji basgançak baş perişde Mikaýyl bolup, Ol Musany ölümden direldip, ony asmana geçirendir.

The other three times the word “vision” is located in chapter ten, is not the “mareh,” it is the “marah.” “Marah” is the feminine of “mareh.” It means a vision, and causatively a “mirror” or “looking-glass”. The key to its definition is that it is “causative.” It is the vision of “the appearance”, but it is different in its gender, thus identifying a different prophetic message. As its definition the “mirror” implies that those who see the vision, see some type of reflection. This is the element of the word that is “causative.” The definition of a causative word in the context of “marah,” is profound.

“Vision” sözüniň onunjy bapda ýerleşýän beýleki üç ýagdaýy “mareh” däl-de, “marah”-dyr. “Marah” “mareh”-iň zenan görnüşidir. Ol görnüşi aňladýar, hem-de sebäp dörediji manyda “aýna” ýa-da “seretgi aýnasy” diýen manyny berýär. Onuň kesgitlemesiniň açary, onuň “sebäp döredijidigidir.” Bu “görnüşiň” görnüşidir, emma jynsy taýdan tapawutly bolany üçin, başga bir pygamberlik habaryny kesgitleýär. Kesgitlemesine görä, “aýna” diýmegiň manysy şol görnüşi görýänleriň haýsydyr bir şöhlelenmäni görýändigini aňladýar. Sözüň “sebäp dörediji” bolan tarapynyň özi şudur. “Marah” baglamynda sebäp dörediji sözüň kesgitlemesi juda çuň manylydyr.

The term “causative” relates to the concept of causation or the action of causing something to happen. In linguistics, specifically in verb morphology, the causative form is a grammatical construction that indicates that the subject of a verb is causing another person or thing to perform the action described by the verb. For example, in English, the verb “to read” becomes causative when we say “to make someone read.” Here, the subject is causing another person to perform the action of reading.

“Causative” termini sebäplilik düşünjesi ýa-da bir zadyň bolmagyna sebäp bolmak hereketi bilen baglanyşyklydyr. Dil biliminde, hususan-da işlik morfologiýasynda, sebäplilik görnüşi işligiň eýesiniň işlik arkaly beýan edilýän hereketi başga bir adama ýa-da zada etdirmekdigini görkezýän grammatik gurluşdyr. Mysal üçin, iňlis dilinde “to read” işligi “to make someone read” diýlende sebäplilik häsiýetine eýe bolýar. Bu ýerde eýe başga bir adamy okamak hereketini ýerine ýetirmäge mejbur edýär.

The causative form indicates that the subject is responsible for bringing about the action described by the verb. “Causative” refers to the manner in which an action or event is caused to occur. The three times Daniel uses the Hebrew word “marah,” the vision that is looked upon causes the beholder to be changed into the image he is beholding.

Sebäp bildiriji şekil, subýektiň işlik tarapyndan beýan edilýän hereketiň amala aşmagyna jogapkärdigini görkezýär. “Sebäp bildiriji” hereketiň ýa-da wakanyň nähili usul bilen ýüze çykarylýandygyny aňladýar. Daniýel “marah” diýen ýewreý sözüni üç gezek ulananda, seredilýän görnüş ony synlaýanyň görüp duran keşbine öwrülmegine sebäp bolýar.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance (mareh) of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision (marah): for the men that were with me saw not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision (marah), and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. Daniel 10:4–9.

> Birinci aýyň ýigrimi dördünji gününde men uly derýanyň — Hiddekeliň — kenaryndakam, gözlerimi ýokary galdyryp seretdim, ine, zygyr geýnen bir adam bardy; onuň bili Ufazyň arassa altyny bilen guşalandy. Onuň bedeni hrizolit ýalydy, ýüzi ýyldyrymyň görnüşi (mareh) ýalydy, gözleri ot çyralary ýalydy, elleri we aýaklary ýylmanak bürünjiň reňki ýalydy, sözleriniň sesi bolsa köpçüligiň sesine meňzeýärdi. Men, diňe Daniýel, bu görnüşi (marah) gördüm; meniň bilen bolan adamlar bolsa bu görnüşi (marah) görmediler. Emma olaryň üstüne uly titreme düşdi, şeýdip olar gizlenmek üçin gaçyp gitdiler. Şeýlelikde men ýalňyz galdym-da, bu beýik görnüşi (marah) gördüm; mende hiç hili güýç galmady, çünki görküm içimde zaýalyşa öwrüldi, men hiç hili güýji saklap bilmedim. Şeýle-de bolsa, onuň sözleriniň sesini eşitdim; onuň sözleriniň sesini eşidenimde, ýüzüm bilen ýere tarap çuň uka batyp ýatdym, ýüzüm hem ýere garapdy. Daniýel 10:4–9.

At the end of the twenty-one days of mourning, which in the last days align with the three and a half days the two witnesses are dead in the street, Daniel was suddenly caused to see the appearance of Christ, and His appearance is “as the appearance (mareh) of lightning.” That event, at the end of the three and a half days of Revelation chapter eleven, produces a separation, for “the men that were with” Daniel were caused to “[see] not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves. Therefore” Daniel “was left alone,” but “the men that were with me [were caused to see] not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves”.

Ýigrimi bir günlük ýas döwrüniň ahyrynda — bu döwür ahyrky günlerde iki şaýadyň köçede öli ýatan üç ýarym güni bilen gabat gelýär — Danyýele birden Mesihiň keşbini görmek nasyp etdirildi, we Onuň keşbi “ýyldyrymyň keşbi (mareh) ýalydyr”. Ylham kitabynyň on birinji babyndaky şol waka, üç ýarym günüň ahyrynda, bölünişik döredýär, çünki “Danyýel bilen bolan adamlar” “[görüşi (marah)] görmediler; ýöne olaryň üstüne uly bir titreme düşdi, şonuň üçin olar gizlenmek üçin gaçdylar. Şonuň üçin” Danyýel “ýeke galdy”, emma “meniň bilen bolan adamlar [görüşi (marah)] görmediler; ýöne olaryň üstüne uly bir titreme düşdi, şonuň üçin olar gizlenmek üçin gaçdylar”.

The vision that Daniel saw while he was alone was the feminine, causative vision that transformed Daniel into the image of the vision. The transformation was accomplished by Daniel’s human strength being removed, and his comeliness being turned into corruption.

Daniýeliň ýalňyz wagty gören görnüşi, Daniýeli şol görnüşiň keşbine öwrän zenan häsiýetli, sebäp ediji görnüşdi. Bu özgeriş, Daniýeliň ynsan güýjüniň aýrylmagy we onuň gözel keşbiniň çüýreme öwrülmegi arkaly amala aşyryldy.

> “The very flesh in which the soul tabernacles and through which it works is the Lord’s. We have no right to neglect any part of the living machinery. Every portion of the living organism is the Lord’s. The knowledge of our own physical organism should teach us that every member is to do God’s service, as an instrument of righteousness.

> Janyň mesgen tutýan we onuň arkaly işleýän hut şol teniniň özi Rebbiňkidir. Biz janly beden gurluşynyň hiç bir bölegine biparh garamaga hakly däldiris. Janly organizmiň her bir bölegi Rebbiňkidir. Öz beden gurluşymyz baradaky bilim bize şuny öwretmelidir: her bir agza dogrulygyň guraly hökmünde Hudaýa hyzmat etmelidir.

> “None but God can subdue the pride of man’s heart. We cannot save ourselves. We cannot regenerate ourselves. In the heavenly courts there will be no song sung, To me that loved myself, and washed myself, redeemed myself, unto me be glory and honor, blessing and praise. But this is the keynote of the song that is sung by many here in this world. They do not know what it means to be meek and lowly in heart; and they do not mean to know this, if they can avoid it. The whole gospel is comprised in learning of Christ, His meekness and lowliness.

> “Ynsanyň ýüreginiň tekepbirligini diňe Hudaý boýun egdirip biler. Biz özümizi halas edip bilmeris. Biz özümizi täzeden döretmäge ukyply däldiris. Asman köşklerinde şeýle aýdym aýdylmaz: Meni söýen, meni ýuwup arassalan, meni halas eden özümdür; şöhrat we hormat, bereket hem alkyş maňa bolsun. Emma şu dünýäde köpler tarapyndan aýdylýan aýdymyň esasy owazy hut şudur. Olar ýürekde ýumşak we pesgöwünli bolmagyň nämäni aňladýandygyny bilenoklar; hem-de, mümkin bolsa, muny bilmegi hem islemeýärler. Bütin Hoş Habar Mesihiň Özünden, Onuň ýumşaklygyndan we pesgöwünliliginden öwrenmekden ybaratdyr.”

> “What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself.” Testimonies to Ministers, 456.

> “Iman arkaly aklanmak näme? Bu, Hudaýyň adamyň şöhratyny tozana ýatyrýan we adam üçin onuň öz güýji bilen özüne edip bilmejek zadyny edýän işidir.” Testimonies to Ministers, 456.

The experience of justification by faith is the work of God in laying the glory of man in the dust. The vision the men that were with Daniel were caused to flee from was the “causative” feminine vision of Christ’s appearance, and immediately after Daniel’s self-righteousness was laid in the dust, the three angelic touches were applied that ultimately empowered Daniel to carry the message.

Iman arkaly aklanma tejribesi — bu Hudaýyň adamyň şöhratyny tozana deňläp goýýan işidir. Danyýel bilen bile bolan adamlaryň gaçmagyna sebäp bolan görnüş, Mesihiň peýda bolşunyň “sebäp etdiriji” zenan görnüşi bolupdy; Danyýeliň özüni dogry hasaplaýşy tozana deňlenenden dessine soň, ahyrsoňunda Danyýeli habary götermäge güýçlendiren üç perişdelik degiş ulanyldy.

In 1888, the mighty angel descended with the message of justification by faith, as presented by Elders Jones and Waggoner. That very same angel again descended on September 11, 2001, with the very same message of justification by faith. That marked the beginning of the sealing of the one hundred and forty-four thousand. At the ending of the sealing of the one hundred and forty-four thousand, the message at the beginning is repeated, for Jesus always illustrates the end of a thing, with the beginning of a thing.

1888-nji ýylda güýçli perişde iman arkaly aklanmak habary bilen indi; bu habar ýaşuly Jones bilen Waggoner tarapyndan beýan edilişi ýalydy. Şol bir perişde hut şol iman arkaly aklanmak habary bilen 2001-nji ýylyň 11-nji sentýabrynda ýene-de indi. Şol pursat ýüz kyrk dört müňüň möhürlenmeginiň başlanandygyny alamatlandyrdy. Ýüz kyrk dört müňüň möhürlenmeginiň soňunda, başdaky habar gaýtadan beýan edilýär, çünki Isa hemişe bir zadyň ahyryny onuň başlangyjy bilen suratlandyrýar.

On August 11, 1840 that very same angel descended and began the three-steps that were accomplished from 1840 to 1844. Those three steps began with the empowerment of the first angel on August 11, 1840, the arrival of the second angel on April 19, 1844, and the arrival of the third angel on October 22, 1844. That history prefigured the descent of the first of three angels on September 11, 2001, which was followed by the second angel at the disappointment of July 18, 2020, and that concludes with the arrival of the third angel at the soon coming Sunday law.

1840-njy ýylyň 11-nji awgustynda şol bir perişde aşak düşdi we 1840-njy ýyldan 1844-nji ýyla çenli amala aşyrylan üç basgançaga başlady. Şol üç basgançak 1840-njy ýylyň 11-nji awgustynda birinji perişdäniň güýçlendirilmegi, 1844-nji ýylyň 19-njy aprelinde ikinji perişdäniň gelmegi we 1844-nji ýylyň 22-nji oktýabrynda üçünji perişdäniň gelmegi bilen başlandy. Şol taryh 2001-nji ýylyň 11-nji sentýabrynda üç perişdäniň ilkinjisiniň aşak düşmegini öňünden şekillendirdi; onuň yzyndan 2020-nji ýylyň 18-nji iýulyndaky lapykeçlikde ikinji perişde geldi we bu ýakyn wagtda çykjak ýekşenbe kanunynda üçünji perişdäniň gelmegi bilen tamamlanýar.

At the end of that history, when Michael descends to resurrect Moses and Elijah after the three and a half days of death in the streets, as represented in Revelation chapter eleven, and as also represented by Daniel’s twenty-one days of mourning, Christ again descends. He first presents the vision of His glory, the vision which lays the glory of man in the dust, and produces a separation. Once Daniel is in the dust, and after Daniel has become changed by beholding the “causative” feminine vision, he is touched by Gabriel the first time, and placed upon his trembling feet.

Şol taryhyň ahyrynda, Ylham kitaby on birinji bapda görkezilişi ýaly, hem-de Danieliň ýigrimi bir günlük ýasynda-da şekillendirilişi ýaly, Mihail köçelerde ölümde ýatan üç ýarym günden soň Musany we Ylýasy direltmek üçin inende, Mesih ýene-de inýär. Ol ilki Öz şöhratynyň görnüşini görkezýär, adamyň şöhratyny tozana salýan we bir aýrylyşygy döredýän şol görnüşi. Daniel tozana düşenden soň, hem-de Daniel “sebäp ediji” zenan görnüşine seretmek arkaly üýtgäp bolandan soň, Jebraýyl oňa ilkinji gezek degýär we ony titreýän aýaklarynyň üstünde goýýar.

Then Michael the archangel descends to “resurrect Moses” and touches Daniel the second time, leaving him powerless for being overwhelmed with the reality that he was actually speaking to his Lord. Then Gabriel comes and touches him the third time, and strengthens him for the work of being the ensign in the soon-coming Sunday law. The three touches are symbols of the three angels of Revelation fourteen, though they occur in a single day.

Soňra baş perişde Mikail “Musanı direltmek” üçin inýär we Daniýele ikinji gezek degýär; ol bolsa hakykatdan-da öz Rebbi bilen gepleşýändiginiň hakykaty bilen doly basylyp, ejiz galýar. Soňra Jabraýyl gelip, oňa üçünji gezek degýär we ýakyn wagtda geljek Ýekşenbe kanunynda baýdak bolmak hyzmaty üçin ony güýçlendirýär. Üç degiş Ylham kitaby on dördünji bapdaky üç perişdäniň nyşanlarydyr, ýöne olar bir günüň içinde bolup geçýär.

The experience of the first angel includes the appearance of Christ as lightning, the “causative” vision that separates, and the first touch that raises Daniel out of the dust of his human glory. The first angel possesses all three steps included in the first, for it represents the first message. It is not an accident that the first touch is recorded in verses NINE to ELEVEN.

Birinji perişdäniň tejribesi Mesihiň ýyldyrym ýaly peýda bolmagyny, bölüp aýyrýan “sebäp bolujy” görnüşi we Danieli onuň adam şöhratynyň tozanyndan galdyrýan ilkinji degşi öz içine alýar. Birinji perişde bu üç ädimiň hemmesine eýedir, çünki ol ilkinji habary aňladýar. Ilkinji degşiň TOGSANJY däl-de, DOKUZDAN ON BIRINJI aýatlarda ýazga alnagy tötänden däldir.

> Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Daniel 10:9–11.

> Şonda men onuň sözleriniň sesini eşitdim; onuň sözleriniň sesini eşidenimde, ýüzüm bilen ýere serilip, çuň uka batypdym. Ine, bir el maňa degdi we meni dyzlarymyň hem-de ellerimiň aýalarynyň üstünde goýdy. Ol maňa şeýle diýdi: «Eý, Daniel, örän söýülýän adam, saňa aýdýan sözlerime düşün we dik dur, çünki indi men saňa iberildim». Ol bu sözi maňa aýdandan soň, men titreýän halda dik durdum. Daniel 10:9–11.

The experience of the second touch, which was administered by Christ Himself, changes Daniel from being unable to speak, to being able to speak with his Lord. In the second touch, Daniel has no breath, so he is here represented at the point of Ezekiel’s first message in chapter thirty-seven.

Ikinji degişiň başdan geçirilişi, ony hut Mesihiň Özi tarapyndan amala aşyrylyp, Daniýeli geplemäge ukyply däl ýagdaýdan öz Rebbi bilen gepleşmäge ukyply ýagdaýa geçirýär. Ikinji degen wagtynda Daniýelde dem ýok, şonuň üçin ol bu ýerde Ezekieliň otuz ýedinji bapdaky ilkinji habarynyň nokadynda görkezilýär.

> And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. Daniel 10:15–17.

> Ol maňa şeýle sözleri aýdanda, ýüzümi ýere dikdim-de, dilsiz boldum. Ine, adam ogullarynyňky ýaly bir meňzeşlik dodaklaryma degdi; şonda agzymy açyp, gepledim we öňümde duran ol kişä diýdim: Eý, jenabym, bu görnüş sebäpli gam-gussam üstüme agdy, mende hiç güýjüm galmady. Çünki bu meniň jenabymyň hyzmatkäri bu meniň jenabym bilen nädip gepleşsin? Sebäbi maňa gelende, şol bada mende hiç güýç galmady, hatda mende dem hem galmady. Daniel 10:15–17.

In the second message of Ezekiel, a message from the four winds is to be breathed upon the bones, that they might live and stand up as a mighty army. The empowerment of that army is represented by the third touch.

Hezekieliň ikinji habarynda dört ýelden gelýän bir habar süňklere üflenmelidir, olar ýaşap, beýik bir goşun bolup aýaga galsynlar diýip. Şol goşunyň güýçlendirilmegi üçünji degiş bilen aňladylýar.

> Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. Daniel 10:18–11:2.

> Soňra adamyň keşbine meňzeş biri ýene gelip, maňa degdi-de, meni berkitdi. Ol şeýle diýdi: «Eý, gaty söýgüli adam, gorkma; saňa parahatlyk bolsun; güýçli bol, hawa, güýçli bol». Ol maňa aýdandan soň, men güýçlendim-de: «Goý, jenabym sözlesin; çünki sen meni güýçlendirdiň» diýdim. Şonda ol aýtdy: «Näme üçin saňa gelendigimi bilýäňmi? Indi men Parsyň hökümdary bilen söweşmäge gaýdaryn; men gidip çykanymda, ine, Ýunanyň hökümdary geler. Emma men saňa hakykat ýazgysynda bellenen zady görkezerin; bu zatlarda meniň bilen bile duran hiç kim ýokdur, siziň hökümdaryňyz Mikailden başga. Men hem Mady Dariusyň birinji ýylynda, hut özüm, ony berkidip, güýçlendirmek üçin durdum. Indi bolsa men saňa hakykaty görkezerin. Ine, Parsda heniz üç patyşa çykar; dördünjisi bolsa olaryň hemmesinden has baý bolar; ol öz baýlygy arkaly gazanan güýji bilen Ýunanyň patyşalygyna garşy hemmeleri öjükdirer». Daniýel 10:18–11:2.

The message that brings the two witnesses to life in Ezekiel chapter thirty-seven is the message of Islam of the third woe, but line upon line, the message that Gabriel identifies in the illustration of Michael raising Moses up and taking him up into heaven as an ensign, is the message of the final president of the United States. It is the message of the sixth president (the Republican horn) who was slain in 2020, as had been the true Protestant horn. In Daniel’s narrative the resurrection from the days of mourning for the true Protestant horn, led into the identification of the resurrection of the Republican horn.

Hezekiel kitabynyň otuz ýedinji babynda iki şaýady dirildýän habar — üçünji betbagtçylygyň Yslam habarydyr; emma setirbe-setir, Jebraýylyň Maýylyň Musany direldip, baýdak hökmünde göge alyp çykan mysalynda görkezýän habary — Amerikanyň Birleşen Ştatlarynyň soňky prezidentiniň habarydyr. Ol 2020-nji ýylda, hakyky protestant şahyň öldürilişi ýaly, öldürilen altynjy prezidentiň (respublikan şahyň) habarydyr. Daniýeliň beýanatynda hakyky protestant şah üçin tutulan ýas günlerinden bolan direliş, respublikan şahyň direlişiniň ykrar edilmegine getirdi.

Seven times in Daniel chapter ten, the word “vision” or “appearance” is employed. Those seven references are identified by the same Hebrew word, with the exception that three of those times the word is in the feminine tense and the other four it is in the masculine tense. Seven being the number of perfection, and the three-four combination that equals seven is a primary characteristic of the book of Revelation where the last three of the seven churches, and the last three of the seven seals, and the last three of the seven trumpets are specifically distinguished from the first four.

Danyel kitabynyň onunjy babynda “görüş” ýa-da “görnüş” diýen söz ýedi gezek ulanylýar. Şol ýedi salgylanmanyň ählisi şol bir ýewreý sözi bilen görkezilýär; diňe tapawudy şundadyr: şol ýerleriň üçüsinde söz zenan jynsda, galan dörtüsinde bolsa erkek jynsda gelýär. Ýediniň kämilligiň sany bolşy ýaly, jemi ýedi edýän üç-dört utgaşmasy hem Ylham kitabynyň esasy aýratynlyklaryndan biridir; ol ýerde ýedi ýygnagyň soňky üçüsi, ýedi möhüriň soňky üçüsi we ýedi surnaýyň soňky üçüsi ilkinji dördüsinden aýratynlykda anyk tapawutlandyrylýar.

The books of Daniel and Revelation are the same book, and in this sense Daniel and John are the same last day symbol. The vision of Christ in chapter ten, is the vision of Christ in Revelation chapter one.

Danielyň we Ylhamanyň kitaplary bir kitabyň özidir, we şu manyda Daniel bilen Ýahýa ahyrky günleriň şol bir nyşanydyr. Onunjy bapdaky Mesihiň görnüşi, Ylhamanyň birinji babyndaky Mesihiň görnüşidir.

In Revelation chapter one, John hears a voice behind him and turns to see the one who is speaking.

Ylham kitabynyň birinji babynda Ýahýa arkasyndan gelen bir sesi eşidýär we gürleýän kişini görmek üçin yzyna öwrülýär.

> I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:10, 11.

> Rebbiň gününde men Ruhda idim, we arkamdan surnaý sesine meňzeş beýik bir sesi eşitdim. Ol şeýle diýýärdi: Men Alfa we Omega, Birinji we Soňky; görýän zatlaryňy kitaba ýaz-da, ony Aziýadaky ýedi ýygnaga iber: Efese, Smyrna, Pergama, Týatira, Sardise, Filadelfiýa we Laodikýa. Ylham 1:10, 11.

Whether it is the three touches in Daniel chapter ten, or the same vision in chapter one of Revelation, or the two messages of Ezekiel in chapter thirty-seven, or Isaiah being touched with a live coal from off the altar, the experience is identifying the empowering of the final warning message, and that message begins at the resurrection of the two witnesses in July of 2023. Daniel, John, Ezekiel and Isaiah all represent a messenger that hears the “voice” from the “old paths” behind him, which asks, “whom shall I send?” When that messenger responds, “here am I, send me,” he is strengthened and raises his voice, as one who is crying in the wilderness. “He that hath an ear, let him hear what the Spirit saith unto the churches.”

Bu Daniýeliň onunjy babyndaky üç gezek degmek bolsun, ýa-da Ylham kitabyndaky birinji bapda beýan edilen şol bir görnüş bolsun, ýa-da Ezekiýeliň otuzyň ýedinji bapdaky iki habary bolsun, ýa-da Işaýanyň gurbanlyk sypasyndan alnan köz bilen degirilmegi bolsun, bu tejribe ahyrky duýduryş habarynyň kuwwatlandyrylmagynyň aňladylmagydyr, we şol habar 2023-nji ýylyň iýul aýynda iki şaýadyň direlmeginden başlanýar. Daniýel, Ýahýa, Ezekiýel we Işaýa hemmesi onuň arkasyndaky “gadymy ýollardan” gelýän “sesi” eşidýän bir habarçyny aňladýar; şol ses: “Kimi ibereýin?” diýip soraýar. Şol habarçy: “Ine, men, meni iber,” diýip jogap bereninde, ol güýçlendirilýär we çölde gygyryp duran biri ýaly sesini galdyrýar. “Gulagy bolan, Ruhuň ýygnaklara näme diýýändigini eşitsin.”

We will continue this study in our next article.

Biz bu barlagy indiki makalamyzda dowam etdireris.

> “Upon the occasion just described, the angel Gabriel imparted to Daniel all the instruction which he was then able to receive. A few years afterward, however, the prophet desired to learn more of subjects not yet fully explained, and again set himself to seek light and wisdom from God. ‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all…. Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude’ (Daniel 10:2–6).

> “Ýaňy beýan edilen wakada Jebraýyl perişde Danyýele şol wagt kabul edip biljek ähli öwredişini ýetirdi. Emma birnäçe ýyldan soň pygamber entek doly düşündirilmän galan meseleler barada has köp zat bilmegi isledi we ýene-de Hudaýdan nur hem hikmet gözlemäge özüni bagyş etdi. ‘Şol günlerde men, Danyýel, doly üç hepde matem tutdum. Men näzik çörek iýmedim, agzyma et-de, şerap-da almadym, asla özümi ýag bilen ýaglamadym…. Soňra gözlerimi ýokary galdyryp seretdim, ine, zygyr geýimli, biline Uphazyň sap altyny guşalan belli bir adam; onuň bedeni berile meňzeýärdi, ýüzi ýyldyrymyň görnüşindedi, gözleri ot çyraýardy, gollary hem aýaklary ýalpyldadylan bürünjiň reňkine meňzeýärdi, sözleriniň sesi bolsa märekäniň sesine meňzeýärdi’ (Danyýel 10:2–6).”

> “This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. No less a personage than the Son of God appeared to Daniel. Our Lord comes with another heavenly messenger to teach Daniel what would take place in the latter days.

> “Bu beýany Patmos adasynda Mesih oňa aýan edilende, Ýahýa berlen beýana meňzeşdir. Daniýele Hudaýyň Oglundan pes bolmadyk Şahs peýda boldy. Rebbiňiz soňky günlerde nämeleriň bolup geçjekdigini Daniýele öwretmek üçin başga bir asman habarçysy bilen bile gelýär.

> “The great truths revealed by the world’s Redeemer are for those who search for truth as for hid treasures. Daniel was an aged man. His life had been passed amid the fascinations of a heathen court, his mind cumbered with the affairs of a great empire. Yet he turns aside from all these to afflict his soul before God, and seek a knowledge of the purposes of the Most High. And in response to his supplications, light from the heavenly courts was communicated for those who should live in the latter days. With what earnestness, then, should we seek God, that He may open our understanding to comprehend the truths brought to us from heaven.

> Dünýäniň Halasgäriniň aýan eden beýik hakykatlary, gizlin hazyna gözleýänler kimin hakykaty agtarýanlar üçindir. Daniýel ýaşuly bir adamdy. Onuň ömri butparaz bir köşgüň özüne çekijilikleriniň arasynda geçipdi, onuň aňy beýik bir imperiýanyň işleri bilen meşguldy. Şeýle-de bolsa, ol bularyň ählisinden ýüz öwrüp, Hudaýyň öňünde öz janyny kiçeldýär we Beýik Biriniň maksatlaryny bilmäge ymtylýar. Onuň dileglerine jogap hökmünde bolsa, soňky günlerde ýaşajaklar üçin asman köşklerinden nur ýetirildi. Onda, geliň, biz hem asmandan bize getirilen hakykatlara düşünmek üçin Ol biziň akyl ýetirişimizi açar ýaly, Hudaýy nähili çynlakaýlyk bilen agtarmalydyrys.

> “‘I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves…. And there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength’ (verses 7, 8). All who are truly sanctified will have a similar experience. The clearer their views of the greatness, glory, and perfection of Christ, the more vividly will they see their own weakness and imperfection. They will have no disposition to claim a sinless character; that which has appeared right and comely in themselves will, in contrast with Christ’s purity and glory, appear only as unworthy and corruptible. It is when men are separated from God, when they have very indistinct views of Christ, that they say, ‘I am sinless; I am sanctified.’

> “‘Men, Daniel, ýeke özüm bu görnüşi gördüm; çünki meniň bilen bolan adamlar bu görnüşi görmediler; emma olaryň üstüne uly titreme düşdi, şonuň üçin gizlenmek üçin gaçyp gitdiler…. Mende hiç bir güýç galmady; çünki meniň görmegeýligim içimde zaýalyşa öwrüldi, men hiç bir güýji saklap bilmedim’ (7, 8-nji aýatlar). Hakykatdan hem mukaddeslenendirilenleriň hemmesi şuňa meňzeş tejribä eýe bolar. Olar Mesihiň beýikligini, şöhratyny we kämilligini näçe aýdyň görseler, öz gowşaklyklaryny we kemçiliklerini hem şonça-da janly görerler. Olar günäsiz bir häsiýeti özlerine degişli etmäge meýil etmezler; özlerinde dogry we görmegeý bolup görünen zatlar, Mesihiň päkligi we şöhraty bilen deňeşdirilende, diňe mynasyp däl hem-de zaýalanyp bilýän zatlar ýaly görner. Adamlar Hudaýdan aýry düşende, Mesih baradaky garaýyşlary örän bulaşyk bolanda, şonda olar: ‘Men günäsiz; men mukaddeslendim’ diýýärler.”

> “Gabriel now appeared to the prophet, and thus addressed him: ‘Oh Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words’ (verses 11, 12).

> Jebraýyl indi pygambere göründi-de, oňa şeýle ýüzlendi: «Eý, örän söýülýän adam Daniel, saňa aýdýan sözlerime düşün we dikelip dur; çünki men indi saňa iberildim». «Ol maňa bu sözi aýdanda, men titräp ýerimden turdum. Soňra ol maňa diýdi: Gorkma, Daniel, çünki sen öz Hudaýyňyň öňünde düşünmäge we özüňi peseltmäge ýüregiňi goýan ilkinji günüňden bäri sözleriň eşidildi, men hem seniň sözleriň sebäpli geldim» (11, 12-nji aýatlar).

> “What great honor is shown to Daniel by the Majesty of heaven! He comforts His trembling servant and assures him that his prayer has been heard in heaven. In answer to that fervent petition the angel Gabriel was sent to affect the heart of the Persian king. The monarch had resisted the impressions of the Spirit of God during the three weeks while Daniel was fasting and praying, but heaven’s Prince, the Archangel, Michael, was sent to turn the heart of the stubborn king to take some decided action to answer the prayer of Daniel.

> “Gökleriň Beýikligi Daniela nähili uly hormat görkezýär! Ol titräp duran hyzmatkärini teselli berýär we onuň dileginiň göklerde eşidilendigini kepillendirýär. Şol yhlasly towakganyň jogaby hökmünde pars patyşasynyň ýüregine täsir etmek üçin Jebraýyl perişde iberildi. Danieliň agyz bekläp, doga edip geçen şol üç hepdesiniň dowamynda hökümdar Hudaýyň Ruhunyň täsirlerine garşy durdy; emma gökleriň Şazadasy, baş perişde Mikaýyl, Danieliň dilegine jogap boljak anyk bir çäräni görmegi üçin, şol gaýduwsyz patyşanyň ýüregini öwürmäge iberildi.

> “‘And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips…. And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my Lord speak; for thou hast strengthened me’ (verses 15–19). So great was the divine glory revealed to Daniel that he could not endure the sight. Then the messenger of heaven veiled the brightness of his presence and appeared to the prophet as ‘one like the similitude of the sons of men’ (verse 16). By his divine power he strengthened this man of integrity and of faith, to hear the message sent to him from God.

> “‘Ol maňa şeýle sözleri aýdanda, ýüzümi ýere saldym, men dilsiz boldum. Ine, ynsan ogullaryna meňzeş biriniň keşbine çalymdaş biri dodaklaryma degdi…. Soňra ol şeýle diýdi: Eý, örän söýülýän adam, gorkma; saňa parahatlyk bolsun, güýçli bol, hawa, güýçli bol. Ol maňa aýdandan soň, men güýçlendim-de: Goý, Reb bim gürlesin; çünki sen meni güýçlendirdiň’ (15–19-njy aýatlar). Daniela aýan edilen ylahy şöhrat şeýle bir beýikdi welin, ol bu görnüşe çydap bilmedi. Şonda asmanyň ilçisi öz huzurynyň nuruny perdeledi we pygambere ‘ynsan ogullaryna meňzeş biriniň keşbine çalymdaş’ bolup göründi (16-njy aýat). Ol öz ylahy gudraty bilen, özüne Hudaý tarapyndan iberilen habary eşitmegi üçin, bu dogruçyllykly we imanly adamy güýçlendirdi.

> “Daniel was a devoted servant of the Most High. His long life was filled up with noble deeds of service for his Master. His purity of character and unwavering fidelity are equaled only by his humility of heart and his contrition before God. We repeat, The life of Daniel is an inspired illustration of true sanctification.” Sanctified Life, 49–52.

> “Danyýel Beýik Taňrynyň wepaly hyzmatkäriydi. Onuň uzak ömri öz Hojaýynyna edilen asylly hyzmat işleri bilen doludy. Onuň häsiýetiniň päkligi we sarsmaz wepadarlygy diňe ýüreginiň pespälligi we Hudaýyň öňündäki toba-gynanjy bilen deňleşýär. Biz ýene-de gaýtalaýarys: Danyýeliň ömri hakyky mukaddesleşmäniň ylham berlen bir nusgasydyr.” Sanctified Life, 49–52.

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