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# The Book of Daniel - Number Ninety-Two

Danyýel Kitaby — Togsan Ikiinji

Unveiling Prophecy: The Triple Application of Daniel’s Last Six Verses and the Advancing Light of the Third Angel

Pygamberçiligiň Üsti Açylýar: Danyýeliň Soňky Alty Aýatynyň Üç Gatly Ulanylyşy we Üçünji Perişdäniň Öňe Barýan Nury

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Jeff Pippenger

Published

February 25, 2024

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In the Millerite movement, the increase of knowledge was unsealed and it tested primarily, but not exclusively the professed Protestants in the United States. Sardis, the church coming out of the darkness of papal supremacy was being led to a fuller understanding of the gospel that was to be revealed when the heavenly sanctuary was opened in heaven. In the movement of the third angel the increase of knowledge was unsealed on September 11, 2001 and it tested Laodicean Adventism around the world. For this reason, the truth represented in the last six verses of Daniel eleven, which is the source of the increase of knowledge, was resisted by Laodicean Adventism.

Millerit hereketinde bilimleriň artmagy möhürinden açyldy we ol ilkinji nobatda, emma diňe şolar bilen çäklenmän, Amerikanyň Birleşen Ştatlarynda imanyny yglan edýän protestantlary synagdan geçirdi. Papa häkimiýetiniň garaňkylygyndan çykyp gelýän ýygnak bolan Sardis, asmandaky mukaddes ýer asmanda açylanda aýan ediljek hoş habara has doly düşünje tarap ugrukdyrylýardy. Üçünji perişdäniň hereketinde bilimleriň artmagy 2001-nji ýylyň 11-nji sentýabrynda möhürinden açyldy we ol bütin dünýäde Laodikýaly Adventizmi synagdan geçirdi. Şol sebäpli, Daniel on birinji bapynyň soňky alty aýatynda beýan edilen, bilimleriň artmagynyň çeşmesi bolan hakykat Laodikýaly Adventizm tarapyndan garşylyk bilen garşylandy.

> “The few faithful builders upon the true foundation (1 Corinthians 3:10, 11) were perplexed and hindered as the rubbish of false doctrine obstructed the work. Like the builders upon the wall of Jerusalem in Nehemiah’s day, some were ready to say: ‘The strength of the bearers of burdens is decayed, and there is much rubbish; so that we are not able to build.’ Nehemiah 4:10. Wearied with the constant struggle against persecution, fraud, iniquity, and every other obstacle that Satan could devise to hinder their progress, some who had been faithful builders became disheartened; and for the sake of peace and security for their property and their lives, they turned away from the true foundation. Others, undaunted by the opposition of their enemies, fearlessly declared: ‘Be not ye afraid of them: remember the Lord, which is great and terrible’ (verse 14); and they proceeded with the work, everyone with his sword girded by his side. Ephesians 6:17.

> Hakyky binýadyň üstünde gurýan az sanly wepaly gurluşykçylar (1 Korintoslylar 3:10, 11) ýalan taglymatyň harabalygy işi böwetlänligi sebäpli aljyradyldylar we bökdeldiler. Nehemýanyň günlerinde Iýerusalimiň diwarynyň üstünde gurýanlar ýaly, olaryň käbiri şeýle diýmäge taýýardy: «Ýük göterijileriň güýji gowşady, harabalyk bolsa köp; şonuň üçin biz gurmaga ukyply däl». Nehemýa 4:10. Şeýtanyň olaryň öňe gidişini bökdemek üçin oýlap tapyp bilýän yzarlamalaryň, hilegärligiň, adalatsyzlygyň we başga her dürli päsgelçiligiň garşysynda yzygiderli göreşden ýadan, wepaly gurluşykçy bolanlaryň käbiri ruhdan düşdüler; hem-de parahatçylygyň we öz emläkleriniň hem janlarynyň howpsuzlygynyň hatyrasyna hakyky binýatdan ýüz öwürdiler. Beýlekiler bolsa, duşmanlarynyň garşylygyna garamazdan, gorkusyzlyk bilen şeýle yglan etdiler: «Olardan gorkmaňyz; beýik hem gorkunç Rebbi ýatlaň» (14-nji aýat); we olar işi dowam etdirdiler, her biri gylyjyny biline guşanyp. Efesliler 6:17.

> “The same spirit of hatred and opposition to the truth has inspired the enemies of God in every age, and the same vigilance and fidelity have been required in His servants. The words of Christ to the first disciples are applicable to His followers to the close of time: ‘What I say unto you I say unto all, Watch.’ Mark 13:37.” The Great Controversy, 56.

> Hakykata bolan ýigrenjiň we garşylygyň şol bir ruhy her döwürde Hudaýyň duşmanlaryny ruhlandyrdy, we Onuň hyzmatkärlerinden hem şol bir hüşgärlik hem-de wepadarlyk talap edildi. Mesihiň ilkinji şägirtlere aýdan sözleri, zamanyň ahyryna çenli Onuň yzyna eýerijilerine degişlidir: “Size aýdýan zadymy hemmelere aýdýaryn: Hüşgär boluň.” Mark 13:37. Uly Daşlaşyk, 56.

The presentation of the message of the last six verses of Daniel began in the environment of the self-supporting ministries of Laodicean Adventism, and was thereafter confronted with the famous theologians (the learned) of Laodicean Adventism as time progressed. The weapons that were employed in an attempt to discredit the message, invariably produced a greater light and clarity of the verses that were under scrutiny and attack. Those attacks ultimately led to prophetic understandings that had not been previously recognized, but were then established and found to be part of the advancing light of the third angel.

Danyýlyň soňky alty aýatynyň habarynyň beýany Laodikiýa Adventizminiň öz-özüni maliýeleşdirýän gulluklarynyň gurşawynda başlandy, soňra bolsa wagtyň geçmegi bilen Laodikiýa Adventizminiň meşhur ylahyýatçylary (okumyşlary) bilen ýüzbe-ýüz boldy. Habary abraýdan düşürmek maksady bilen ulanylan serişdeler üýtgewsiz ýagdaýda göz astyna alnyp, hüjüme sezewar edilen aýatlaryň has uly nuruna we aýdyňlygyna getirdi. Ol hüjümler ahyrsoňy öň tanalmadyk pygamberlik düşünjelerine getirdi, emma şol wagt olar berkidildi we üçünji perişdäniň öňe barýan nurunyň bir bölegi diýlip tapyldy.

The Millerites only recognized four kingdoms of Bible prophecy, but shortly after 1844, it was understood that the United States was the earth beast of Revelation thirteen, and that understanding clarified that the papacy was not simply a part of the Roman kingdom, but it was actually the fifth kingdom of Bible prophecy.

Millerçiler diňe Mukaddes Kitap pygamberliginiň dört patyşalygyny ykrar etdiler, emma 1844-nji ýyldan gysga wagt soň, Amerikanyň Birleşen Ştatlarynyň Ylhamyň on üçünji babyndaky ýerden çykan wagşy haýwandygyna düşünildi, we şol düşünje papalygyň diňe Rim patyşalygynyň bir bölegi bolman, eýsem hakykatda Mukaddes Kitap pygamberliginiň bäşinji patyşalygydygyny aýdyňlaşdyrdy.

> “Under the symbols of a great red dragon, a leopard-like beast, and a beast with lamblike horns, the earthly governments which would especially engage in trampling upon God’s law and persecuting His people, were presented to John. The war is carried on till the close of time. The people of God, symbolized by a holy woman and her children, were represented as greatly in the minority. In the last days only a remnant still existed. Of these John speaks as they ‘which keep the commandments of God, and have the testimony of Jesus Christ.’

> Uly gyzyl aždarhanyň, gaplaňa meňzeş bir haýwanyň we guzyky ýalydan şahly başga bir haýwanyň nyşanlary astynda, aýratyn-da Hudaýyň kanunyny depelemekde we Onuň halkyny yzarlamakda işjeň boljak ýer ýüzüniň hökümetleri Ýahýa görkezildi. Bu uruş zamananyň ahyryna çenli dowam edýär. Mukaddes bir aýal we onuň çagalary arkaly nyşanlanan Hudaý halky örän azlykda görkezildi. Ahyrky günlerde diňe bir galyndy bardy. Olar barada Ýahýa şeýle diýýär: “Hudaýyň buýruklaryny ýerine ýetirýän we Isa Mesihiň şaýatlygyna eýe bolanlar.”

> “Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.

> “Butparazlygyň üsti bilen, soňra bolsa Papalyk arkaly, Şeýtan ýüzlerçe ýyllap Hudaýyň wepaly şaýatlaryny ýer ýüzünden ýok etmek synanyşygynda öz güýjüni işjeňleşdirdi. Butparazlar bilen papistler şol bir aždarha ruhy tarapyndan herekete getirilýärdiler. Olar diňe şunda tapawutlanýardylar: Papalyk Hudaýa hyzmat edýändigi barada daşky bir görüniş döredip, has howply we zalym duşman boldy. Rimçilik arkaly Şeýtan dünýäni ýesir aldy. Hudaýyň diýilýän ybadathanasy bu aldawa goşulanlaryň hataryna sürülip äkidildi, we müň ýyldan gowrak wagtyň dowamynda Hudaýyň halky aždarhanyň gazabynyň astynda ejir çekdi. Papalyk bolsa öz güýjünden mahrum edilip, yzarlamany dowam etdirmekden saklanmaga mejbur edilende, Ýahýa ажdarhanyň sesini gaýtalap, şol bir zalym we Hudaýa dil ýetiriji işi dowam etdirmek üçin ýüze çykýan täze bir güýji gördi. Bu güýç, ýagny ybadathana we Hudaýyň Kanunyna garşy söweşjek iň soňky güýç, guzy meňzeş şahly bir haýwan arkaly nyşanlandyryldy.”

> “But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that “he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.” Thus Protestantism follows in the steps of the Papacy.” Signs of the Times, November 1, 1899.

> “Emma pygamberlik galamynyň berk çyzgysy bu parahat sahnada bir üýtgeşmäniň ýüze çykýandygyny görkezýär. Guzujaga meňzeş şahly janawar aždarhanyň sesi bilen gepleýär we ‘öňündäki ilkinji janawaryň ähli ygtyýaryny ýerine ýetirýär.’ Pygamberlik onuň ýer ýüzünde ýaşaýanlara janawar üçin bir şekil ýasamagy diýjekdigini yglan edýär, hem-de ‘uludyr kiçi, baýdyr garyp, azatdyr gul — hemmesini sag ellerinde ýa-da maňlaýlarynda bir alamat almaga mejbur edýär; şeýlelikde, alamaty, ýa-da janawaryň adyny, ýa-da onuň adynyň sanyny bolmadyk hiç kim satyn alyp-da, satyp-da bilmez.’ Şeýlelik bilen Protestantlyk Papalygyň yzyna düşýär.” Signs of the Times, November 1, 1899.

When the last six verses of Daniel eleven were unsealed, it was recognized that the entire sequence illustrated in those six verses, were addressing the interactions of the three powers Sister White just identified as “paganism,” the “Papacy” and “Protestantism.” The enemy argued that the “glorious land” of verse forty-one was a symbol of either Protestantism or the Seventh-day Adventist church, but the “glorious land” is the United States, and in verse forty-one the king of the north (the papacy) conquers the United States at the soon coming Sunday law. The satanic error that identifies the “glorious land” as anything other than the United States is designed to prevent men and women from recognizing that the next prophetic event after the collapse of the Soviet Union in 1989, in the period represented in the last six verses of Daniel eleven, is the soon coming Sunday law.

Danyýl on birinji babyň soňky alty aýaty açylyp görkezilende, şol alty aýatda suratlandyrylan tutuş yzygiderliligiň, Uayt uýanyň ýaňy-ýakynda “butparazlyk”, “Papalyk” we “Protestantizm” diýip kesgitlän üç güýjüniň özara gatnaşyklaryna degişli bolandygy ykrar edildi. Duşman, kyrk birinji aýatdaky “şöhratly ýurt” nyşanynyň ýa Protestantizmiň, ýa-da Ýedinji Gün Adventistler ybadathanasynyň nyşanydygyny öňe sürdi, emma “şöhratly ýurt” Amerikanyň Birleşen Ştatlarydyr, we kyrk birinji aýatda demirgazygyň patyşasy (papalyk) ýakyn wagtda geljek ýekşenbe kanuny wagtynda Amerikanyň Birleşen Ştatlaryny boýun egdirýär. “Şöhratly ýurt” nyşanyny Amerikanyň Birleşen Ştatlaryndan başga zat hökmünde kesgitleýän şeýtanlyk ýalňyşlyk, Danyýl on birinji babyň soňky alty aýatynda görkezilen döwürde, 1989-njy ýylda Sowet Soýuzynyň dargamagyndan soňky indiki pygamberlik wakasynyň ýakyn wagtda geljek ýekşenbe kanunydygyny erkekleriň we aýallaryň tanamagynyň öňüni almak üçin niýetlenendir.

For Seventh-day Adventists, this means that verse forty-one is identifying the close of probation for God’s church, and the last thing Laodicean Adventism wants to hear, is that their probationary time is running out! The Lord led the argument to a point where it was recognized that when pagan Rome took control of the world at the Battle of Actium in 31 BC, it had to first conquer three geographical powers as represented in Daniel chapter eight.

Ýedinji Gün adventistleri üçin bu, kyrk birinji aýatyň Hudaýyň ybadathanasy üçin synag möhletiniň tamamlanmagyny görkezýändigini aňladýar; Laodikýa ýagdaýyndaky Adventizmiň iň eşitmek islemeýän zady bolsa, olaryň synag möhletiniň gutarmak üzre bolmagydyr! Reb jedeli şeýle bir derejä alyp bardy welin, b.e. öň 31-nji ýylda Aktium söweşinde butparaz Rim dünýäniň üstünden häkimiýet alanda, ilki bilen Daniel kitabynyň sekizinji babynda beýan edilişi ýaly üç geografiýa güýjüni boýun egdirmeli bolandygy ykrar edildi.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

> Olaryň birinden günorta, gündogara we ajaýyp ýurda tarap örän ulalan kiçijik bir şah çykdy. Daniel 8:9.

It was an established fact that the “south”, “east” and “the pleasant land” represented the three geographical areas that pagan Rome took control of, as it ascended the throne of the earth as the fourth kingdom of Bible prophecy. In conjunction with this fact was that papal Rome also had to overcome three geographical powers, as it ascended the throne of the earth as the fifth kingdom of Bible prophecy, as represented in Daniel chapter seven.

Bibliýa pygamberliginiň dördünji patyşalygy hökmünde bütin ýer ýüzüniň tagtyna çykyp, butparaz Rim öz gözegçiligine alan üç geografik sebitiň “günorta”, “gündogar” we “gözel ýurt” diýlip görkezilýändigi berk bellenen hakykatdy. Bu hakykat bilen baglanyşyklylykda, Daniýel kitabynyň ýedinji babynda görkezilişi ýaly, Bibliýa pygamberliginiň bäşinji patyşalygy hökmünde bütin ýer ýüzüniň tagtyna çykyp barýarka, papalyk Rim hem üç geografik güýji ýeňip geçmeli boldy.

> I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.

> Men şol şahalary synlap durdum, ine, olaryň arasyndan başga bir kiçijik şah çykdy; onuň öňünden ilkinji şahalaryň üçüsi köki bilen sogrulyp aýryldy. Ine, bu şahada ynsan gözlerine meňzeş gözler we uly sözleri aýdýan bir agyz bardy. Daniel 7:8.

In the controversy that waged over the “glorious land” of verse forty-one the Lord identified that there were three manifestations of Rome in prophecy. Pagan Rome, which was followed by papal Rome and then there was Rome of the last days, that we called “modern Rome”. Based upon two sound and established truths of prophecy, the first being that God never changes, and the other that truth is established upon the testimony of two witnesses, we concluded without wavering that the three obstacles for the king of the north in the last six verses of Daniel chapter eleven had to represent three modern geographical powers.

Kyrk birinji aýatyň “şanly ýeri” baradaky jedelde Reb pygamberlikde Rimiň üç görnüşli ýüze çykyşynyň bardygyny görkezdi. Olaryň ilkinjisi butparaz Rim bolup, ondan soň papalyk Rimi geldi, soňra bolsa soňky günleriň Rimi bardy; biz oňa “häzirki zaman Rimi” diýip at berdik. Pygamberligiň iki sagdyn we berkidilen hakykatyna daýanyp — birinjisi, Hudaý hiç wagt üýtgemeýär; beýlekisi bolsa, hakykatyň iki şaýadyň güwäligi bilen berkidilýändigidir — biz hiç hili ikirjiňlenmezden Daniel kitabynyň on birinji babyndaky soňky alty aýatda demirgazygyň patyşasy üçin agzalan üç päsgelçiligiň häzirki zaman geografiýa güýçleriniň üçüsini aňlatmalydygy diýen netijä geldik.

> Jesus Christ the same yesterday, and today, and forever. Hebrews 13:8.

> Isa Mesih düýn hem, şu gün hem-de ebedilikde şol bir zatdyr. Ýewreýlere 13:8.

> It is also written in your law, that the testimony of two men is true. John 8:17.

> Siziň kanunyňyzda hem şeýle diýip ýazylgandyr: iki adamyň şaýatlygy hakykatdyr. Ýahýa 8:17.

This recognition confirmed what we had already concluded, for we had been identifying the “glorious land” as a geographical power (the United States), and rejected the foolish idea that it represented a church, which is a spiritual power. We formed this position based upon the belief which has always been confirmed, that there are no accidents in God’s Word. It is clear upon many witnesses that God’s church in the last days is a mountain.

Bu düşünje, biziň eýýäm gelen netijämizi tassyklady, çünki biz “ajaýyp ýurdy” geografik bir güýç (Amerikanyň Birleşen Ştatlary) hökmünde kesgitleýärdik we onuň ruhy bir güýç bolan ýygnagy aňladýandygy baradaky akylsyz pikiri ret edýärdik. Biz bu garaýşy, hemişe tassyklanyp gelnen, ýagny Hudaýyň Sözünde tötänlikleriň ýokdugy baradaky ynanja esaslanyp kabul etdik. Köp şaýatlyklar esasynda ahyrky günlerde Hudaýyň ýygnagynyň bir dagdygy aýdyňdyr.

> And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.

> Soňky günlerde şeýle bolar: Rebbiň öýüniň dagy daglaryň depesinde berkidiler we depelerden beýgeldiler; ähli milletler oňa tarap akarlar. Köp halklar gidip şeýle diýerler: Geliň, biz Rebbiň dagyna, Ýakubyň Hudasynyň öýüne çykalyň; Ol bize Öz ýollaryny öwreder, biz hem Onuň ýodalarynda ýöräris. Çünki kanun Siondan çykar, Rebbiň sözi bolsa Iýerusalimden. Işaýa 2:2, 3.

Those who proposed that the “glorious land” is a church, and more often than not they claimed it is the Seventh-day Adventist church, did so because, Daniel identifies the land as “glorious,” and their shallow reasoning concluded, that because the “glorious holy mountain” in verse forty-five is most certainly God’s last day church, therefore the “glorious land” must also be the church. After all, they both contain the adjective “glorious.”

“Şöhratly ýeriň” bir ybadathana bolandygyny, hatda köplenç onuň Ýedinji Gün Adventistleri ybadathanasydygyny öňe sürenler muny şeýle esaslandyrdylar: sebäbi Daniel bu ýurdy “şöhratly” diýip atlandyrýar, olaryň ýüzleý pikir ýöretmesi bolsa şeýle netije çykardy: kyrk bäşinji aýatda agzalýan “şöhratly mukaddes dag” şübhesiz Hudaýyň ahyrky günlerdäki ybadathanasydyr, şonuň üçin “şöhratly ýer” hem ybadathana bolmalydyr. Ahyrsoňy, olaryň ikisinde-de “şöhratly” diýen sypat bar.

There are no mistakes in God’s word, and when Daniel uses “land,” in connection with the word “glorious,” and four verses later he uses “holy mountain,” in connection with the word “glorious,” Daniel was identifying a purposeful distinction between a land and a mountain. The literal glorious land is Judah, and it is in the city of Jerusalem that God’s temple was erected. Jerusalem, or the temple, can be understood as God’s church, but the territory where Jerusalem is located is the land of Judah. Many truths were established as knowledge increased in the advancing light of the third angel, but we are here simply laying out the background of prophecy identifying three manifestations of Rome.

Taňrynyň Sözünde hiç hili ýalňyşlyk ýokdur, we Daniel “şöhratly” sözi bilen baglanyşykda “ýer” diýen sözi ulananda, hem-de dört aýatdan soň “şöhratly” sözi bilen baglanyşykda “mukaddes dag” diýen sözi ulananda, Daniel ýer bilen dagyň arasynda niýetli bir tapawudy görkezýärdi. Göni manydaky şöhratly ýer Ýahudadyr, we Taňrynyň ybadathanasy Iýerusalim şäherinde bina edildi. Iýerusalime, ýa-da ybadathana, Taňrynyň ýygnagy hökmünde düşünmek bolýar, emma Iýerusalimiň ýerleşýän çägi Ýahuda ýurdudyr. Üçünji perişdäniň öňe gidýän ýagtylygynda bilim artdygyça köp hakykatlar berkidildi, emma biz bu ýerde diňe pygamberligiň fonuny beýan edip, Rimiň üç görnüşli ýüze çykyşyny görkezýäris.

When we recognized that pagan and papal Rome provided two witnesses that established the prophetic characteristics of modern Rome, we recognized a principle of interpretation that I called the “triple application of prophecy.” There were others who had employed similar ideas of a threefold repetition of certain prophecies, but the definition we came to recognize was the definition we still use. It is significant to understand that the prophetic rule of the triple application of prophecy, that is so often applied by Future for America, was realized during the argument of the last six verses of Daniel eleven, but what is just as significant is that the argument led to the first recognition that the triple application of prophecy was concerning Rome. In Millerite history one of the arguments was whether Antiochus Epiphanes was “the robbers” of Daniel’s people, or was “the robbers” Rome, as the Millerites understood. The reason this is significant is because Rome, as “the robbers” of Daniel’s people, are who would “established the vision” in Daniel eleven, verse fourteen.

Biziň häzirki Rimiň pygamberlik aýratynlyklaryny tassyklaýan iki şaýat hökmünde butparaz hem-de papalyk Rimiň hyzmat edendigine düşünendigimizde, meniň “pygamberligiň üç esse ulanylyşy” diýip atlandyran düşündiriş ýörelgesine-de düşünipdik. Käbir başgalar-da belli bir pygamberlikleriň üç gezek gaýtalanmagy baradaky şuňa meňzeş pikirleri ulanypdyrlar, emma biziň ykrar eden kesgitlemämiz häzirem ulanýan kesgitlemämizdir. Future for America tarapyndan örän ýygy ulanylýan pygamberligiň üç esse ulanylyşy baradaky pygamberlik düzgünine Daniel on birinji babyň soňky alty aýaty baradaky delillendirme döwründe düşünilendigine düşünmek möhümdir; ýöne edil şonuň ýaly derejede möhüm bolan başga bir hakykat hem bardyr: şol delillendirme pygamberligiň üç esse ulanylyşynyň Rim bilen baglanyşyklydygy baradaky ilkinji ykrary getirdi. Milleritleriň taryhynda jedelleriň biri Antiokh Epifanyň Danieliň halkynyň “talançylarydygy” ýa-da Milleritleriň düşünşi ýaly, “talançylaryň” Rimdigi baradaky jedeldi. Munuň möhümdiginiň sebäbi şudur: Danieliň halkynyň “talançylary” hökmünde Rim Daniel on birinji bab, on dördünji aýatda “görnüşi berkarar etjekler” bolanlardyr.

> 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. Daniel 11:14.

> Şol wagtlarda günorta patyşasyna garşy köpler galarlar; seniň halkyňyň zorlukçylary-da görnüşi berkarar etmek üçin özlerini ýokary galdyrarlar; emma olar ýykylarlar. Daniel 11:14.

The first time we understood a triple application of prophecy it was recognized by the fact that there are three manifestations of Rome in Bible prophecy. Rome established the vision of the advancing light of the third angel, as it did in Millerite history. In Millerite history it was the understanding that paganism and papalism were the powers that trampled down the sanctuary and host that became the framework of truth upon which Miller constructed “all” of his prophetic understandings. The last six verses of Daniel eleven, established a framework of truth that Future for America has built all its prophetic applications upon. That framework is the three desolating powers of the dragon, the beast and the false prophet that lead the world to Armageddon.

Pygamberçiligiň üç esse ulanylyşyna ilkinji gezek düşünmegimiz Mukaddes Kitabyň pygamberçiliginde Rimiň üç görnüşli ýüze çykyşynyň bardygy arkaly ykrar edildi. Rim, Millerit taryhynda edişi ýaly, üçünji perişdäniň öňe barýan nurunyň görnüşini berkarar etdi. Millerit taryhynda butparazlyk bilen papalyk mukaddes ýeri we goşuny depelän güýçlerdir diýen düşünje, Milleriň öz pygamberçilik düşünjeleriniň “ählisini” gurup çykan hakykat çarçuwasyna öwrüldi. Daniýel on birinji bapdaky soňky alty aýat, Future for America guramasynyň ähli pygamberçilik ulanylyşlaryny onuň üstünde guran bir hakykat çarçuwasyny berkarar etdi. Şol çarçuwa dünýäni Armageddona alyp barýan aždarhanyň, wagşy haýwanyň we galp pygamberiň üç haraplaýjy güýjünden ybaratdyr.

That framework is based upon the recognition that pagan Rome followed by papal Rome provide two witnesses that establishes modern Rome, and that modern Rome is the threefold union of the dragon of spiritualism (the United Nations), the beast of Catholicism (the papacy), and the false prophet of apostate Protestantism (the United States). That framework is what we identify as a triple application of prophecy. Over the following articles we will discuss the various triple applications of prophecy that have been recognized, and which make up the framework of the advancing light of the three angels.

Şol çarçuwa butparaz Rimiň, onuň yzyndan bolsa papalyk Rimiň häzirki zaman Rimi bellenýän iki şaýatlygy üpjün edýändigini, hem-de häzirki zaman Rimiň ruhçulygyň aždarhasy (Birleşen Milletler Guramasy), katoliklik haýwany (papalyk) we dinden çykan protestantizmiň ýalan pygamberiniň (Amerikanyň Birleşen Ştatlary) üç esse birleşmesidigini ykrar etmäge esaslanýar. Şol çarçuwa pygamberligiň üç esse ulanylyşy hökmünde biziň tarapyndan kesgitlenýär. Indiki makalalarda ykrar edilen pygamberligiň dürli üç esse ulanylyşlaryny, hem-de üç perişdäniň öňe gidýän nurunyň çarçuwasyny emele getirýän şol ulanylyşlary ara alyp maslahatlaşarys.

We will look at the triple application of three manifestations of Rome, which identify the political and religious structure of modern Rome, which Sister White called churchcraft and statecraft. That structure is recognized by bringing the prophetic characteristics of pagan Rome together with the prophetic characteristics of papal Rome for the purpose of identifying and establishing the characteristics in modern Rome.

Biz häzirki Rimiň syýasy we dini gurluşyny kesgitleýän, uýamyz Waýtyň bolsa ony buthanaçylyk we döwletçilik diýip atlandyran Rimiň üç görnüşde ýüze çykmagynyň üç gat ulanylyşyna serederis. Ol gurluş, butparaz Rimiň pygamberlik häsiýetlerini papalyk Rimiň pygamberlik häsiýetleri bilen birleşdirip, häzirki Rimdäki şol häsiýetleri kesgitlemek we berkitmek maksady bilen ykrar edilýär.

We will look at the triple application of three manifestations of Babylon as represented by Nimrod, Nebuchadnezzar and Belshazzar, which identify the arrogance of the man of sin who is seated in the temple of God proclaiming that he is God, which Isaiah identified as the “haughty Assyrian.” The papal arrogance, which is a subject of Bible prophecy, is recognized by bringing the prophetic characteristics of Babel together with the prophetic characteristics of Babylon for the purpose of identifying and establishing the characteristics of modern Babylon.

Biz Hudaýyň ybadathanasynda oturyp, özüniň Hudaýdygyny yglan edýän günä adamsynyň tekepbirligini görkezýän, Nymrot, Nebukadnesar we Belşasar arkaly şekillendirilen Wawilonyň üç görnüşli ýüze çykyşynyň üç gatly ulanylyşyna serederis; Işaýa muny “tekepbir Aşurly” diýip atlandyrdy. Injil pygamberliginiň bir temasy bolan papalyk tekepbirligi, häzirki zaman Wawilonyň häsiýetlerini kesgitlemek we berkitmek maksady bilen Babeliň pygamberlik aýratynlyklaryny Wawilonyň pygamberlik aýratynlyklary bilen bir ýere getirmek arkaly tanalýar.

We will look at the triple application of three manifestations of Elijah as represented by Elijah and John the Baptist which identify “the voice crying in the wilderness” in the last days. The voice crying in the wilderness in the last days represents a specific watchman which is a movement, and identifies a double witness in a movement that has a similar beginning and ending. We are informed that there cannot be a third angel without a first and second, so at one level it is impossible to separate the movement of the first angel from the movement of the third, and both movements are represented by a watchman that was typified by Elijah and John the Baptist.

Biz ahyrky günlerde “çölde gygyryp duran sesi” kesgitleýän, Ylýas we Çokundyryjy Ýahýa arkaly görkezilen Ylýasyň üç görnüşde ýüze çykyşynyň üç gatly ulanylyşyna serederis. Ahyrky günlerde çölde gygyryp duran ses, bir herekete deň bolan aýratyn bir garawuly aňladýar we başlangyjy hem soňy meňzeş bolan bir hereketiň içindäki goşa şaýady kesgitleýär. Bize birinji we ikinji perişdesiz üçünji perişdäniň bolup bilmejekdigi habar berilýär; şonuň üçin, bir derejede, birinji perişdäniň hereketini üçünji perişdäniň hereketinden aýyrmak mümkin däl, we iki hereket hem Ylýas we Çokundyryjy Ýahýa arkaly nusgalanan bir garawul tarapyndan görkezilýär.

> “By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 105.

> “Biz galam we ses arkaly şol yglany ýaňlandyrmalydyrys, olaryň tertibini hem-de bizi üçünji perişdäniň habaryna getirýän pygamberlikleriň ulanylyşyny görkezmelidiris. Birinjisiz we ikinjisiz üçünji bolup bilmez. Bu habarlary biz dünýä neşirler arkaly, wagyzlar arkaly bermelidiris, pygamberlik taryhynyň ugrunda bolup geçen zatlary hem-de boljak zatlary görkezmelidiris.” Selected Messages, book 2, 105.

We will look at the triple application of three manifestations of the messenger that prepares the way for the Messenger of the Covenant to suddenly come to his temple as represented by John the Baptist and William Miller. The final watchman is a subject of prophecy which is recognized by bringing the prophetic characteristics of John the Baptist and William Miller together to identify the final fulfillment of Malachi chapter three.

Biz Ahytnam Ähtiniň Habaryçysynyň Öz ybadathanasyna birden gelmegi üçin ýoly taýýarlaýan habaryçynyň üç görnüşli ýüze çykmasynyň üç gatly ulanylyşyna serederis; bu ýagdaý Ýahýa Çokundyryjy we William Miller arkaly şekillendirilendir. Iň soňky garawul pygamberligiň bir temasydyr; ol Ýahýa Çokundyryjynyň we William Milleriň pygamberlik aýratynlyklaryny bilelikde getirip, Malaky kitabyň üçünji babynyň iň soňky amala aşyşyny kesgitlemek arkaly ykrar edilýär.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. Malachi 3:1.

> Ine, Men Öz ýolumy taýyn etsin diýip, Öz habarçymy ibererin; we siziň gözleýän Rebbiňiz, hatda siziň lezzet alýan ähtiniň habarçysy hem, duýdansyz Öz ybadathanasyna geler: ine, Ol geler, diýip Hökmürowan Reb aýdýar. Malaky 3:1.

We will look at the triple application of the three manifestations of Islam as represented by the prophetic characteristics of Islam of the first and second woes of Revelation chapters eight and nine, which identify the prophetic characteristics of Islam of the third Woe identified in Revelation chapters ten and eleven.

Ylhamyň üç görnüşiniň üç gatly ulanylyşyna serederis; olar Ylham kitabynyň sekizinji we dokuzynjy baplarynda beýan edilen birinji we ikinji hasratlaryň Yslam barada pygamberlik häsiýetleri arkaly görkezilýär we şol häsiýetler Ylham kitabynyň onunjy we on birinji baplarynda tanadylýan üçünji Hasradyň Yslam baradaky pygamberlik häsiýetlerini kesgitleýär.

We will continue these things in the next article.

Bu zatlary indiki makalada dowam etdireris.

> “Allow no one to be brains for you, allow no one to do your thinking, your investigating, and your praying. This is the instruction we need to take to heart today. Many of you are convinced that the precious treasure of the kingdom of God and of Jesus Christ is in the Bible which you hold in your hand. You know that no earthly treasure is attainable without painstaking effort. Why should you expect to understand the treasures of the word of God without diligently searching the Scriptures?

> “Hiç kimsenin sizin yerinize akıl yürütmesine, hiç kimsenin sizin düşünmenizi, araştırmanızı ve dua etmenizi üstlenmesine izin vermeyin. Bugün yüreğimize almamız gereken talimat budur. Birçoğunuz, Tanrı’nın egemenliğinin ve İsa Mesih’in değerli hazinesinin elinizde tuttuğunuz Kutsal Kitap’ta bulunduğuna ikna olmuş durumdasınız. Yeryüzüne ait hiçbir hazinenin zahmetli bir gayret olmaksızın elde edilemeyeceğini biliyorsunuz. O hâlde, Kutsal Yazılar’ı özenle araştırmadan Tanrı sözünün hazinelerini anlamayı niçin bekleyesiniz?”

> “It is proper and right to read the Bible; but your duty does not end there; for you are to search its pages for yourselves. The knowledge of God is not to be gained without mental effort, without prayer for wisdom in order that you may separate from the pure grain of truth the chaff with which men and Satan have misrepresented the doctrines of truth. Satan and his confederacy of human agents have endeavored to mix the chaff of error with the wheat of truth. We should diligently seek for the hidden treasure, and seek wisdom from heaven in order to separate human inventions from the divine commands. The Holy Spirit will aid the seeker for great and precious truths which relate to the plan of redemption. I would impress upon all the fact that a casual reading of the Scriptures is not enough. We must search, and this means the doing of all the word implies. As the miner eagerly explores the earth to discover its veins of gold, so you are to explore the word of God for the hidden treasure that Satan has so long sought to hide from man. The Lord says, ‘If any man willeth to do His will, he shall know of the teaching.’ John 7:17.” Fundamentals of Christian Education, 307.

> Mukaddes Kitaby okamak ýerlikli hem dogrudyr; emma siziň borjuňyz munuň bilen tamamlanmaýar; çünki onuň sahypalaryny özüňiz üçin içgin derňäp-öwrenmelisiňiz. Hudaý baradaky bilim, hakykatyň sap dänesini adamlar bilen Şeýtanyň hakykat taglymatlaryny ýoýup görkezmek üçin garyşdyran samanyndan aýryp biler ýaly, akyl zähmetisiz, hikmet üçin edilen doga-dileg-siz gazanylmaýar. Şeýtan we onuň adamdan bolan ýaranlary ýalňyşlygyň samanyny hakykatyň bugdaýyna garyşdyrmaga çalyşdylar. Biz gizlin hazynany yhlas bilen gözlemelidiris we adam oýlap tapyşlaryny ilahi buýruklardan aýryp biler ýaly, asmandan hikmet dilemelidiris. Gutulyş meýilnamasyna degişli beýik we gymmatly hakykatlary gözleýäne Mukaddes Ruh kömek eder. Men hemmeleriň ünsüni Mukaddes Ýazgylary ýüzleý okamagyň ýeterlik däldigi hakykatyna çekmek islärdim. Biz gözlemelidiris, bu bolsa sözüň ähli manylaryny iş ýüzünde ýerine ýetirmegi aňladýar. Magdançy altyn damarlaryny açmak üçin ýeri nähili höwes bilen agdaryp-derňeýän bolsa, siz hem Hudaýyň Sözüni, Şeýtanyň ençeme wagt bäri adamdan gizlemäge jan eden gizlin hazynasy üçin, şonuň ýaly derňäp-öwrenmelisiňiz. Reb şeýle diýýär: “Kim Onuň erkini ýerine ýetirmegi islese, ol bu taglymatyň Hudaýdandygyny biler.” Ýahýa 7:17. Fundamentals of Christian Education, 307.

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