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# The Book of Daniel - Number One-Hundred and Seventy-Six

Daniel kitaby — Ýüz ýetmiş altynjy bölüm

Divine Revelation and the Final Awakening: Insights from Daniel’s Vision

Ylahy Ylham we Ahyrky Oýanma: Daniýeliň Görnüşinden Düşünjeler

Author

Jeff Pippenger

Published

April 6, 2024

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In Daniel chapter ten, Gabriel is accomplishing the work of presenting the complete interpretation of the book of Daniel to God’s last day people. Daniel represents God’s last day people, who, in the book of Revelation, are the one hundred and forty-four thousand. As such, the one hundred and forty-four thousand awaken to recognize they have been scattered, as represented by Daniel in chapter nine. They also awaken to the understanding that the great test by which their eternal destiny is decided is the image of the beast test, which takes place before they are sealed, and before probation closes at the Sunday law in the United States. They are mourning the disappointment that confronted them on July 18, 2020, and in that condition, they are given a view of Christ in the Most Holy Place, as represented by Isaiah in chapter six.

Danyýl kitabynyň onunjy babynda Jebraýyl Danyýl kitabynyň doly düşündirişini Hudaýyň ahyrky günlerdäki halkyna hödürlemek işini ýerine ýetirýär. Danyýl Hudaýyň ahyrky günlerdäki halkyny aňladýar; olar Ylham kitabynda bir ýüz kyrk dört müň hökmünde görkezilýär. Şeýlelikde, bir ýüz kyrk dört müň Danyýlyň dokuzynjy bapda şekillendirilişi ýaly, özleriniň dargadylandygyny tanap oýanýarlar. Şeýle hem olar özleriniň ebedi ykbalynyň kesgitlenýän beýik synagynyň, möhürlenmezlerinden öň we Amerikanyň Birleşen Ştatlarynda ýekşenbe kanuny bilen synag möhletiniň ýapylmazyndan öň bolup geçýän haýwan şekili synagydygyna düşünip oýanýarlar. Olar 2020-nji ýylyň 18-nji iýulynda özlerine garşy çykan lapykeçlige ýas tutýarlar, we şol ýagdaýda, Işaýanyň altynjy bapda şekillendirilişi ýaly, olara Mesihiň Iň Mukaddes Ýerdäki görnüşi berilýär.

That vision, as represented by both Daniel and Isaiah allows them to see their corrupted condition before the Lord of glory, and both are humbled into the dust. Isaiah then hears the question asking who God would send to His people, and Isaiah volunteers, but he is first purified.

Şol görnüş, Daniel bilen Işaýa ikisiniň-de beýan edişi ýaly, olara şöhratyň Rebiniň huzurynda özleriniň bozulyp giden ýagdaýyny görmäge mümkinçilik berýär, we olaryň ikisi-de tozana deňeçer peseldilýär. Şondan soň Işaýa Hudaýyň Öz halkyna kimi iberjekdigini soraýan sowaly eşidýär, we Işaýa meýletin öňe çykýar, emma ol ilki päklenilýär.

> Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:5–8.

> Şonda men: “Wah, men heläk boldum! Çünki men haram dodakly adamdyryn, men haram dodakly halkyň arasynda ýaşaýaryn; sebäbi gözlerim Patyşany, Hökmürowanlaryň Rebini gördü” diýdim. Şonda serafimleriň biri maňa tarap uçup geldi; onuň elinde gurbanlyk ojagyndan gysgyç bilen alyp gelen gyzgyn közi bardy. Ol ony agzyma degirdi-de: “Ine, bu seniň dodaklaryňa degdi; seniň ýazygyn aýryldy we günäň tämizlendi” diýdi. Soňra men Rebbiň sesini eşitdim; Ol: “Kimi ibereris, biziň üçin kim gider?” diýýärdi. Men bolsa: “Ine, men; meni iber” diýdim. Işaýa 6:5–8.

Isaiah was purified with a coal from off the altar, and Daniel was purified by beholding the looking glass causative vision, that causes the beholder to change into the image he beholds. Isaiah is told to take the message to a people who hearing do not hear, and seeing do not see.

Işaýa gurbanlyk sypasynyň üstünden alnan köz bilen päklendi, Danyýel bolsa seredýän adamy öz seredýän keşbine öwürmäge sebäp bolýan, aýna ýaly sebäpçi görnüşi görmegiň üsti bilen päklendi. Işaýa eşidip hem eşitmeýän, görüp hem görmeýän bir halka bu habary äkitmek buýruldy.

> And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

> Ol aýtdy: “Bar, şu halka şeýle diý: Eşidiň, ýöne düşünmäň; görüň, ýöne aňlamaň. Bu halkyň ýüregini gatat, gulaklaryny agralt, gözlerini ýumdur; bolmasa, olar gözleri bilen görerler, gulaklary bilen eşiderler, ýürekleri bilen düşünerler, ýüz öwürip dolanarlar we şypa taparlar.” Işaýa 6:9, 10.

Isaiah wishes to know how long he must interact with the people who understand and perceive not, so he asks the question of, “how long?”

Işaýa düşünmeýän we duýup ýetmeýän halk bilen näçe wagtlap ýüzbe-ýüz bolmalydygyny bilmek isleýär; şonuň üçin ol: «Näçe wagtlap?» diýen soragy berýär.

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. Isaiah 6:11, 12.

> Şondan soň men: «Ýa Reb, haçana çenli?» diýip soradym. Ol bolsa şeýle jogap berdi: «Şäherler ýaşaýjysyz galyp haraba bolýança, öýler adamsyz galýança we ýurt bütinleý weýran bolýança; Reb adamlary juda uzaklara göçürip, ýurduň ortasynda uly taşlanyşyk bolýança». Işaýa 6:11, 12.

The land that is the subject of Bible prophecy in the last days is the United States, who is “utterly desolated,” when national ruin is brought about by the national apostasy of the Sunday law. Verse forty-one of Daniel eleven, has been typified by verse sixteen of the same chapter. In verse forty-one the “great forsaking in the midst of the land” is identified as “many” being overthrown. Isaiah’s message, which was referred to by Jesus, when He addressed the quibbling Jews in His history among men, identifies that when a former covenant people are being passed by, they then have ears and eyes that do not understand or perceive. Isaiah’s message represents the final call to Laodicean Adventism, which ends at the Sunday law, where Laodicean Adventism is spewed out of the mouth of the Lord.

Soňky günlerde Mukaddes Kitabyň pygamberliklerinde gürrüň edilýän ýurt, Ýekşenbe kanunynyň milli dinden çykmasy arkaly milli heläkçilik getirilen wagty, “bütinleý weýran edilen” Amerika Birleşen Ştatlarydyr. Danyýel on birinji bapdaky kyrk birinji aýat, şol babyň on altynjy aýaty arkaly nusgalandyr. Kyrk birinji aýatda “ýurduň ortasyndaky uly terk edişlik” “köpleriň” agdarylmagy hökmünde kesgitlenýär. Isanyň ýer ýüzündäki taryhynda, çekeleşik edýän ýewreýlere ýüzlenende salgylanan Işaýanyň habary, öňki äht halkynyň ýanyndan geçilip barlanýarka, olaryň şonda düşünmeýän ýa-da duýmaýan gulaklara we gözlere eýedigini kesgitleýär. Işaýanyň habary, Laodikýa Adventizmine berilýän soňky çagyryşy aňladýar; bu çagyryş Ýekşenbe kanunynda tamamlanýar, şol ýerde Laodikýa Adventizmi Rebbiň agzyndan çykarylyp taşlanýar.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Ol şeýle hem şöhratly ýurda girer, köp ýurtlar ýykylar; emma şular onuň elinden gutular: Edom, Moab we Ammonyň ogullarynyň baştutanlary. Daniel 11:41.

Isaiah and Daniel are given the responsibility to present the final call to Laodicea, and at Daniel’s third touch in chapter ten he is strengthened for the task.

Işaýa we Daniýele Laodikýa soňky çagyryşy ýetirmek jogapkärçiligi berilýär, we Daniýel onunjy bapda üçünji gezek deglende, bu wezipe üçin güýçlendirilýär.

> 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. Daniel 10:18, 19.

> Soňra ynsanyň keşbine meňzeş biri ýene gelip maňa degdi-de, meni güýçlendirdi. Ol şeýle diýdi: «Eý, juda söýgüli adam, gorkma; saňa parahatlyk bolsun, güýçli bol, hawa, güýçli bol». Ol maňa söz aýdandan soň, men güýçlendim-de: «Goý, agam sözlesin; çünki sen meni güýçlendirdiň» diýdim. Daniýel 10:18, 19.

Daniel was strengthened to give the message that he came to understand when Michael descended in chapter ten. Isaiah was informed that he would need to give the message until the Sunday law. At the Sunday law a remnant would be established.

Danyýel onunjy bap onunjy onunjy onunjy onunjy onunjy, Maýkl onunjy onunjy onunjy onunjy onunjy onunjy onunjy onunjy onunjy onunjy onunjy bäşinji bapda aşak inende düşünmäge başlan habaryny bermek üçin berkidildi. Işaýa bolsa, ýekşenbe güni baradaky kanuna çenli şol habary bermeli boljakdygy barada habardar edildi. Ýekşenbe güni baradaky kanun wagtynda bolsa galyndy halk dörediler.

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

> Şonda men: “Ýa Reb, haçana çenli?” diýdim. Ol hem şeýle jogap berdi: “Şäherler ilatsyz bolup weýran bolýança, öýler adamsyz galýança, ýurt bütinleý haraba bolýança, Reb adamlary uzaklara göçürip aýyrýança we ýurduň ortasynda uly taşlanyşyk bolýança.” Emma onda ýene-de onda bir paý galar; ol täzeden dolanar, emma ýok ediler. Ýapraklaryny dökende içki özeni galýan terebint agajy we dub agajy ýaly, mukaddes nesil hem onuň özeni bolar. Işaýa 6:11–13.

When there would be “a great forsaking in the midst of the land” (at the Sunday law), there would be manifested a “tenth,” whose “substance” is “the holy seed.” The root of the Hebrew word translated as “tenth,” is “tithe.” The Lord will have a “tithe” that have “returned,” at the Sunday law.

“Ýurduň ortasynda uly taşlap gitme” boljak mahalynda (Ýekşenbe kanuny wagtynda), “mukaddes tohum” bolan “mazmuny” bar “onunjy bölek” ýüze çykar. “Onunjy bölek” diýlip terjime edilen ýewreý sözüniň köki “ondan bir”dir. Reb Ýekşenbe kanuny wagtynda “gaýdyp gelen” bir “ondan bir”e eýe bolar.

> And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the Lord’s: it is holy unto the Lord. And if a man will at all redeem ought of his tithes, he shall add thereto the fifth part thereof. And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod, the tenth shall be holy unto the Lord. Leviticus 27:30–32.

> Yeriň ähli onda bir bölegi, bolsun ol ýer tohumyndan bolsun ýa-da agaç miwesinden, Rebbiňkidir; ol Reb üçin mukaddesdir. Eger bir adam öz onda bir böleginden bir zady hökman yzyna satyn almak islese, onuň üstüne bäşden bir bölegini goşsun. Mallaryň ýa-da sürüleriň onda bir bölegi hakda hem, hatda taýagyň astyndan geçen her näme bolsa, onuň onunjysy Reb üçin mukaddes bolar. Leviticus 27:30–32.

The “tenth” that “returns” are holy unto the Lord, and they are the Lord’s portion.

“Gaýtadan dolanýan” “onunjy” Rebbe mukaddesdir, olar Rebbiň paýydyr.

> For the Lord’s portion is his people; Jacob is the lot of his inheritance. Deuteronomy 32:9.

> Çünki Rebbiň paýy Öz halkydyr; Ýakup Onuň mirasynyň püşküdür. Kanun taglymaty 32:9.

Those who have returned before the Sunday law, are those represented by Jeremiah who have suffered the first disappointment, to whom the Lord had promised that if they would return, they would be the Lord’s mouth, or His spokesmen.

Ýekşenbe kanunyndan öň yzyna dolananlar, ilkinji lapykeçligi başdan geçiren Ýeremiýa bilen şekillendirilýänlerdir; Reb olara, eger olar yzyna dönseler, Rebiň agzy, ýagny Onuň sözçüleri boljakdyklaryny wada edipdi.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

> Sözleriň tapyldy, men olary iýdim; sözüň bolsa meniň ýüregime şatlyk we begenç boldy; çünki men Seniň adyň bilen atlandyryldym, eý Goşunlaryň Reb Hudaýy. Men ýaňsylaýjylaryň ýygnagynda oturmadym, hem şatlanmadym; Seniň eliň sebäpli ýalňyz oturdym; çünki Sen meni gaharlylyk bilen doldurdyň. Näme üçin meniň agyrym dowamly, meniň ýaram bolsa bejerilmez bolup, sagalmagy ret edýär? Sen maňa bütinleý ýalançy ýaly, we suwy kesilýän çeşmeler ýaly boljakmysyň? Şonuň üçin Reb şeýle diýýär: Eger sen dolansaň, onda Men seni ýene yzyna getirerin, sen hem Meniň öňümde durarsyn; eger sen gymmatlyny pisden aýyrsaň, onda sen Meniň agzym ýaly bolarsyň; goý, olar saňa dolansynlar; emma sen olara dolanma. Men seni bu halk üçin berk bürünç diwar ederin; olar saňa garşy söweşerler, emma saňa üstün gelmezler; çünki Men seni halas etmek we gutarmak üçin seniň bilendirin, diýýär Reb. Men seni erbetleriň elinden gutararyn, gazaplylaryň elinden hem halas ederin. Ýeremýa 15:16–21.

The remnant or tenth that returns in Isaiah’s testimony were to be eaten, for they were given God’s message, and His Word was to be eaten. They were those who would be God’s mouth, and in so doing they would present God’s Word that was to be eaten by those seeking salvation. Jeremiah did not sit in the “assembly of mockers,” for, as with Daniel, when he saw the vision the “assembly of mockers” fled. Jeremiah had thought God lied to him, for God’s hand had allowed the first disappointment of April 19, 1844 in Millerite history, and July 18, 2020 in the last days. The promise for Jeremiah was that if he would “return,” and in Isaiah’s passage, the “tenth” “returns.”

Işaýanyň güwäliginde gaýdyp gelýän galyndy ýa-da ondan bir bölek iýilmelidi, çünki olara Hudaýyň habary berlipdi, Onuň Sözi bolsa iýilmelidi. Olar Hudaýyň agzy boljak adamlardy, we şeýle etmek bilen gutulyşy gözleýänler tarapyndan iýilmelidigi üçin Hudaýyň Sözüni hödürlärdiler. Ýermeýa “masgaralaýjylaryň ýygnagynda” oturmady, çünki Danyýel bilen bolşy ýaly, ol görnüşi göreninde “masgaralaýjylaryň ýygnagy” gaçyp gitdi. Ýermeýa Hudaýyň özüne ýalan sözländir öýdüpdi, sebäbi Hudaýyň eli Millerçi taryhynda 1844-nji ýylyň 19-njy aprelindäki ilkinji lapykeçlige we ahyrky günlerde 2020-nji ýylyň 18-nji iýulyndaky lapykeçlige ýol beripdi. Ýermeýa üçin wada şundan ybaratdy: eger ol “gaýdyp gelse”, onda Işaýanyň parçasynda-da “ondan bir bölek” “gaýdyp gelýär.”

If Jeremiah “returns,” he is part of Isaiah’s “tenth,” which is holy, and is the Lord’s portion, whose “substance,” is in them. The Hebrew word “substance” means a pillar, and to be made into a “pillar,” is the promise given to the Philadelphians.

Eger Ýermeýa “gaýdyp gelse”, ol Işaýanyň mukaddes bolan “onunjy bölegine” degişlidir we Rebbiň paýydyr; onuň “mazmuny” hem şolardadyr. Ýewreý dilindäki “mazmun” sözi sütün diýmegi aňladýar, “sütün” edilmek bolsa Filadelfiýalylara berlen wada bolup durýar.

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

> Ýeňiji bolan adamy Öz Hudaýymyň ybadathanasynda sütün ederin, ol indi hiç wagt daşary çykmaz; onuň üstüne Öz Hudaýymyň adyny, Öz Hudaýymyň şäheriniň adyny — asmandan Öz Hudaýymdan inýän täze Iýerusalimiň adyny — hem-de Öz täze adymy ýazaryn. Gulagy bolan, Ruhuň ýygnaklara näme diýýändigini eşitsin. Ylham 3:12, 13.

The “pillar,” that is their “substance,” represents the combination of Divinity and humanity, for Christ is the “pillar” that supports the temple.

“Direg”, ýagny olaryň “mazmuny”, Ylahyýetiň we ynsanlygyň birleşigini aňladýar, çünki ybadathanany daýap duran “direg” Mesihdir.

> “While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.

> Şeýle ruhdan düşgünlik ýagdaýynda wagtym, aňyma çuň täsir eden bir düýş gördüm. Düýşümde köpsanly adamlaryň üýşüp barýan bir ybadathanany gördüm. Wagtyň soňy gelende, diňe şol ybadathana pena tapanlar halas ediljekdi. Daşarda galanlaryň hemmesi ebedilik ýitiriljekdi. Daşardaky mähelleleriň, dürli ýollary bilen öz işleri bilen gezip ýörenleri, ybadathana girýänleri masgaralap, olary ýaňsa alýardylar we olara howpsuzlygyň bu meýilnamasynyň hilegär bir aldawdygyny, aslynda gaça durmaly hiç hili howpuň ýokdugyny aýdýardylar. Hatda käbirlerini diwarlaryň içine howlugyp girmekleriniň öňüni almak üçin tutup saklaýardylar.

> “Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.

> “Masgara edilmekden gorkup, ilatyň dargaşmagyna çenli, ýa-da olaryň gözüne ilmän içeri girip bilýänçäm garaşmagyň has dogry boljakdygyny oýladym. Emma adamlar azalmagyň ýerine barha köpelýärdi, men bolsa giç galmakdan howatyrlanyp, öýümden howlukmaç çykdym-da, mähelläniň içinden ýol açyp öňe geçdim. Ybadathana ýetmäge bolan aladam sebäpli, meni gurşap alan mähelläni ne duýdum, ne-de oňa ähmiýet berdim. Binanyň içine girenimde, şol ägirt uly ybadathananyň bir beýik, äpet sütüne daýanýandygyny gördüm; şol sütüne bolsa bedeni parça-parça edilen, gany akýan bir guzy baglanypdyr. Şol ýerde bolan biziň hemmämiz bu guzynyň biziň hatyramyza ýyrtylyp, ezilip-ýenjilendigini bilýän ýalydyk. Ybadathana girýänleriň hemmesi onuň öňüne gelip, günälerini boýun almaly eken.”

> “Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.

> “Guzynyň edil öň ýanynda beýgeldilen oturgyçlar bardy; olaryň üstünde örän şat görünýän bir topar otyrdy. Jennetiň nury olaryň ýüzlerinde şöhle saçýan ýalydy, olar bolsa Hudaýa alkyş aýdyp, şat minnetdarlyk aýdymlaryny aýdýardylar; ol aýdymlar perişdeleriň sazy ýalydy. Bular guzynyň öňüne gelip, günälerini boýun alan, bagyşlanyş alan we indi haýsydyr bir şatlykly wakanyň bolup geçmegine şat umyt bilen garaşýanlardy.”

> “Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.” Testimonies, volume 1, 27.

> “Men bina girenimden soň hem, meni gorky basdy, bu adamlaryň öňünde özümi peseltmelidigim üçin utanç duýgusy geldi. Emma öňe gitmäge mejbur edilýän ýaly boldum we guzynyň garşysyna çykmak üçin sütüniniň daşyndan haýaljakdan ýol alýardym, şol wagt bir surnaý çalyndy, ybadathana sarsdy, ýygnanan mukaddeslerden ýeňiş gykylyklary göterildi, elhenç bir şöhle bina ýagty saldy, soňra hemme zat çuňňur garaňkylyga gark boldy. Şat adamlar şol şöhle bilen bilelikde bütinleý ýitip gitdiler, men bolsa gijäniň sessiz elhençliginde ýeke özüm galdym. Men ruhy azap içinde oýandym we munuň düýş bolandygyna özümi zordan ynandyryp bildim. Maňa öz hökümim kesgitlenen ýaly bolup görünýärdi, Rebbiň Ruhy meni taşlap gidipdi, indi hiç haçan dolanmaz ýaly.” Testimonies, volume 1, 27.

The “substance,” that is within the tenth that returns is the “pillar” who supports the temple. Daniel saw the causative vision of the Lamb that was hung upon the pillar, and the Lamb was the “pillar”. When Daniel saw that great vision, he was changed into the image of the pillar, and Isaiah’s tenth, likewise have the “substance” (the pillar), within them, and that substance is to be “eaten”, by all who would enter the temple. Those who enter the temple, and eat the substance, are God’s other flock who respond to the message of the ensign that is lifted up at the Sunday law, when there is a great forsaking in the land. The “holy seed,” that is Isaiah’s substance, is the Lamb that was slain from the foundation of the world.

Yza gaýdyp gelýän ondan biriniň içindäki “mazmun”, ybadathany goldaýan “sütün”dir. Danyýel sütüne asylan Guzynyň täsir ediji görnüşini gördi, we Guzy “sütün”di. Danyýel şol beýik görnüşi görende, ol sütüniň keşbine öwrüldi; edil şonuň ýaly, Işaýanyň ondan biriniň hem öz içinde “mazmuny” (sütüni) bar, we şol mazmun ybadathana girmek isleýänleriň hemmesi tarapyndan “iýilmelidir”. Ybadathana girýänler we şol mazmuny iýýänler, ýurtda uly terk edilişik bolan mahaly, ýekşenbe kanuny wagty ýokary galdyrylýan tugyň habaryna jogap berýän Hudaýyň beýleki sürüsidir. “Mukaddes tohum”, ýagny Işaýanyň mazmuny, dünýäniň düýbi tutulmazdan öň gurban edilen Guzydyr.

The tenth who return will be delivered out of the hand of the wicked, when at the Sunday law the separation of Philadelphia and Laodicea is fixed for eternity, and many are then overthrown. Those overthrown are identified as the wicked who do not understand. They will also be delivered out of the hand of the terrible, for they will not receive the mark of the beast.

Yza gaýdyp gelýänleriň ondan biri ýamanlaryň elinden halas ediler; bu, ýekşenbe kanuny wagtynda Filadelfiýa bilen Laodikýanyň arasyndaky aýrulyşyk ebedilik üçin berkidilende we şol wagt köpleriň ýykylanda bolar. Ýykyşanlar düşünmeýän ýamanlar hökmünde tanalýarlar. Olar zalymyň elinden hem halas ediler, çünki olar haýwanyň belgisini almazlar.

> Thus saith the Lord God; I will also make the multitude of Egypt to cease by the hand of Nebuchadrezzar king of Babylon. He and his people with him, the terrible of the nations, shall be brought to destroy the land: and they shall draw their swords against Egypt, and fill the land with the slain. And I will make the rivers dry, and sell the land into the hand of the wicked: and I will make the land waste, and all that is therein, by the hand of strangers: I the Lord have spoken it. Isaiah 30:10–12.

> Şeýle diýýär Reb Hudaý: Men Müsüriň köpçüligini hem Bawil patyşasy Nebukadnesaryň eli bilen ýok ederin. Ol hem, onuň bilen bile bolan halky-da, milletleriň gorkunçlary bolup, ýurdy weýran etmek üçin getiriljekdir; olar Müsüre garşy gylyçlaryny çykaryp, ýurdy öldürilenler bilen doldurarlar. Men derýalary guradaryn, ýurdy erbetleriň eline satarryn; men ýurdy we onuň içindäki ähli zady nätanyşlaryň eli bilen haraba öwrerin. Men, Reb, muny aýtdym. Işaýa 30:10–12.

The “terrible of nations” is the proxy army of the king of the north. The ensign that is lifted up at the Sunday law are delivered out of the hand of the foolish, or wicked virgins, and are also delivered out of the hand of the terrible of nations. The issue that we are addressing here is that Isaiah, and Daniel, and Jeremiah, and Ezekiel, and John are all used to represent the resurrection and empowerment of the one hundred and forty-four thousand who return from the disappointment of July 18, 2020. In Daniel’s final vision, the vision given by the river Hiddekel, Daniel is made to understand both the internal and external visions of God’s prophetic Word, and he is strengthened to present that message.

«Milletleriň elhençesi» demirgazygyň patyşasynyň wekili goşunydyr. Ýekşenbe kanuny wagty galdyrylýan baýdak akylsyz, ýa-da erbet gyzlaryň elinden halas edilýär, hem-de milletleriň elhençesiniň elinden hem halas edilýär. Bu ýerde garalýan mesele şudur: Işaýa, Daniýel, Ýermeýa, Ezekiýel we Ýahýa hemmesi 2020-nji ýylyň 18-nji iýulyndaky lapykeçlikden gaýdyp gelýän ýüz kyrk dört müňüň direlişini we güýçlendirilmegini aňlatmak üçin ulanylýar. Daniýeliň iň soňky görnüşinde, Hiddekel derýasynyň ýanynda berlen görnüşde, Daniýele Hudaýyň pygamberlik Sözüniň içki we daşky görnüşlerine hem düşünmek berilýär, we ol şol habary beýan etmek üçin güýçlendirilýär.

The message of the internal and external is brought together with the prophetic definition of the head, or “fortress,” in verse ten, which identifies the Ukraine war that is currently being carried out by Putin. That key of identifying the head, has an internal and external application, and the beginning of that war marks the period when both heads become a subject of prophecy. The fortress or head as Russia identifies the second proxy war, that leads to the third proxy war, which marks the beginning of World War III, as typified by the battle of Panium in verse fifteen.

Içki we daşky baradaky habar onunjy aýatda “gal’a” diýlip atlandyrylýan başyň pygamberlik taýdan kesgitlemesi bilen bir ýere jemlenýär; şol aýat häzirki wagtda Putin tarapyndan alnyp barylýan Ukraina urşuny kesgitleýär. Başy kesgitlemegiň şol açarynyň içki hem daşky ulanylyşy bar, we şol urşuň başlanmagy iki başyň hem pygamberligiň mowzugyna öwrülýän döwrüni belleýär. Gal’a ýa-da Russiýa hökmünde baş, üçünji wekilleýin urşa alyp barýan ikinji wekilleýin urşy kesgitleýär; bu bolsa on bäşinji aýatda Panium söweşi arkaly nusgalanan Üçünji Jahan urşunyň başlangyjyny belleýär.

Verse sixteen is the Sunday law, and therefore from 2014, when the Ukrainian war commenced, as represented in verses eleven and twelve, until the Sunday law the final work involved with the sealing of God’s people is accomplished. Gabriel’s interpretation in Daniel chapter eleven, represents the message that sanctifies, or seals God’s people. To miss that fact is to miss everything. The prophecy that is unsealed, which in the book of Revelation is called the Revelation of Jesus Christ, and which the book of Revelation identifies as being unsealed just before the close of probation, is a specific passage from the book of Daniel.

On altynjy aýat Ýekşenbe kanunydyr, şonuň üçin on birinji we on ikinji aýatlarda şekillendirilişi ýaly, Ukrainadaky urşuň başlan 2014-nji ýylyndan Ýekşenbe kanunyna çenli döwürde Hudaýyň halkynyň möhürlenmegi bilen bagly soňky iş ýerine ýetirilýär. Danyýel kitabynyň on birinji babynda Jebraýylyň beýan eden düşündirişi Hudaýyň halkyny mukaddes edýän, ýagny möhürleýän habary aňladýar. Bu hakykaty sypdyrmak hemme zady sypdyrmakdyr. Möhüri açylan pygamberlik, ýagny Ylham kitabynda Isa Mesihiň Ylhamy diýlip atlandyrylýan we Ylham kitaby tarapyndan synag möhletiniň tamamlanmagynyň öňüsyrasynda möhüri açyljakdygy görkezilýän pygamberlik, Danyýel kitabyndan belli bir parçadyr.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Ol maňa şeýle diýýär: «Bu kitabyň pygamberlik sözlerini möhürleme, çünki wagt golaýlapdyr. Adalatsyz bolan, goý, heniz hem adalatsyz bolsun; nejis bolan, goý, heniz hem nejis bolsun; dogruçyl bolan, goý, heniz hem dogruçyl bolsun; mukaddes bolan, goý, heniz hem mukaddes bolsun». Ylham 22:10, 11.

In the last days, there is a specific time when the final prophecy is unsealed, for the verse says “the time is at hand.” That very expression located in the final chapter of Revelation is found also in the first chapter.

Ahyrzamanda, soňky pygamberlik açylýan anyk bir wagt bardyr, çünki aýatda: “wagty golaýdyr” diýilýär. Ylham kitabynyň soňky babynda ýerleşýän şol bir söz düzümi birinji babynda-da duş gelýär.

> The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Isa Mesihiň Ylhamy; Hudaý ony Öz gullaryna tizden bolup geçmeli zatlary görkezmek üçin Oňa berdi; we Ol ony Öz perişdesi arkaly Öz hyzmatkäri Ýahýa iberip, mälim etdi. Ýahýa Hudaýyň sözüne, Isa Mesihiň şaýatlygyna we gören zatlarynyň hemmesine şaýatlyk etdi. Bu pygamberligiň sözlerini okaýan adam bagtlydyr, ony eşidýänler we onda ýazylan zatlary berjaý edýänler hem bagtlydyr; çünki wagt golaýdyr. Ylham 1:1–3.

Two hundred and twenty, and therefore twenty-two, are symbols of the combination of Divinity with humanity, and the final work of the third angel, which is the sealing of the one hundred and forty-four thousand, is accomplished within the prophetic context of the parable of the ten virgins. The wise virgins of the last days suffered their first disappointment on July 18, 2020, and they were scattered as dead bones in the street of Revelation chapter eleven, until July of 2023, twenty-two years after the sealing process began in 2001. The “time was then at hand,” and the Lord then raised up a “voice in the wilderness” who had received the message from Gabriel, who had received it from Christ, who had received it from the Father.

Iki ýüz ýigrimi, şonuň üçin hem ýigrimi iki, Ylahylygyň ynsanlyk bilen birleşmeginiň alamatlarydyr; hem-de üçünji perişdäniň ahyrky işi, ýagny ýüz kyrk dört müňüň möhürlenmegi, on gyzyň tymsalynyň pygamberlik mazmunynyň çäginde amala aşyrylýar. Ahyrzamanlardaky paýhasly gyzlar ilkinji lapykeçligini 2020-nji ýylyň 18-nji iýulynda başdan geçirdiler, hem-de möhürleme işi 2001-nji ýylda başlanandan ýigrimi iki ýyl soň, 2023-nji ýylyň iýulyna çenli, olar Ylham kitabynyň on birinji babyndaky köçede ýatan öli süňkler ýaly pytradylyp ýatylar. Şonda “wagt golaýlapdy,” hem-de Reb soňra Jabraýyldan, onuň hem Mesihden, Onuň bolsa Atadan alan habaryny kabul eden “çölde bir sesi” galdyrdy.

The voice then began to send the message to the churches, and it has been sent in the electronic fashion where it can be read and or heard, currently in over sixty languages. The portion of prophecy that was unsealed, that is that message is found in the book of Daniel.

Şondan soň ses ýygnaklara habary iberip başlady, we ol elektron görnüşde iberildi, şeýlelik bilen ol okalyp hem-de ýa-da diňlenilip bilinýär; häzirki wagtda altmyşdan gowrak dilde elýeterlidir. Pygamberligiň möhüri açylan bölegi, ýagny şol habar, Daniýel kitabynda duş gelýär.

> “The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “Möhürlenen kitap, Ylham däl-de, eýsem Daniýel pygamberliginiň soňky günlere degişli bolan bölegidir. Perişde şeýle buýurdy: ‘Emma sen, eý Daniýel, sözleri ýap we kitaby ahyrzamanyň wagtyna çenli möhürle.’ Daniýel 12:4.” Resullaryň Işleri, 585.

The “portion of the prophecy of Daniel relating to the last days,” is verse forty. It is not simply verse forty, it is the portion of verse forty that is represented after the time of the end in 1989, and before the Sunday law of verse forty-one. The history of verse forty that has no mention within the verse itself is the portion of prophecy relating to the last days that was sealed up, and that since July, 2023 has been being unsealed for those who choose to see and hear.

«Danyýl pygamberliginiň soňky günlere degişli bölegi» kyrkynjy aýatdyr. Bu diňe bir kyrkynjy aýat däl; ol 1989-njy ýylda ahyrzamanyň wagtyndan soň we kyrk birinji aýatyň ýekşenbe kanunyndan öň görkezilen kyrkynjy aýatyň şol bölegidir. Kyrkynjy aýatyň öz içinde agzalmaýan taryhy, soňky günlere degişli pygamberligiň möhürlenen bölegidir; ol 2023-nji ýylyň iýul aýyndan bäri görmegi we eşitmegi saýlanýanlar üçin möhürinden açylyp gelýär.

Verse forty records nothing of the history that follows the collapse of the Soviet Union in 1989, until the Sunday law of verse forty-one, but it does provide the prophetic platform that other lines of prophecy are to be placed upon. Those who are unwilling to see and hear that the methodology of line upon line is the latter rain methodology do not have the ability to see the hidden history of verse forty, and that is the history that is the Revelation of Jesus Christ, which Gabriel came to interpret for John and Daniel.

Kyrkynjy aýat 1989-njy ýylda Sowet Soýuzynyň ýykylmagyndan soň, kyrk birinji aýatyň ýekşenbe kanunyna çenli dowam edýän taryhy hasaba almaýar, emma ol pygamberlik üçin beýleki setirleriň üstünde ýerleşdirilmeli bolan esas meýdançasyny berýär. “Setir üstüne setir” usulynyň giçki ýagşyň usulyýetidigini görmäge we eşitmäge islegsiz bolanlar kyrkynjy aýatyň gizlin taryhyny görmäge ukyply däldirler, şol taryh bolsa Isa Mesihiň Ylhamydyr; Jebraýyl ony Ýahýa bilen Daniýele düşündirmek üçin gelýärdi.

We will continue this study in the next article.

Biz bu öwrenişi indiki makalada dowam etdireris.

> “At Berea Paul again commenced his work by going into the synagogue of the Jews to preach the gospel of Christ. He says of them, ‘These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so. Therefore many of them believed; also of honorable women which were Greeks, and of men, not a few.’

> “Berea şäherinde Pawlus ýene-de işine ýehudylaryň sinagogasyna baryp, Mesihiň Hoş Habaryny wagyz etmekden başlady. Ol olar barada şeýle diýýär: ‘Bular Selanikidäkilerdan has asyllydylar; çünki olar sözi uly taýýarlyk bilen kabul edýärdiler we bu zatlaryň şeýle bolup-bolmandygyny bilmek üçin her gün Mukaddes Ýazgylary barlaýardylar. Şonuň üçin olaryň köpüsi iman etdiler; şeýle hem grekleriň arasynda abraýly aýallardan we erkeklerden az sanly dälidi.’”

> “In the presentation of the truth, those who honestly desire to be right will be awakened to a diligent searching of the Scriptures. This will produce results similar to those that attended the labors of the apostles in Berea. But those who preach the truth in these days meet many who are the opposite of the Bereans. They cannot controvert the doctrine presented to them, yet they manifest the utmost reluctance to investigate the evidence offered in its favor, and assume that even if it is the truth it is a matter of little consequence whether or not they accept it as such. They think that their old faith and customs are good enough for them. But the Lord, who sent out his ambassadors with a message to the world, will hold the people responsible for the manner in which they treat the words of his servants. God will judge all according to the light which has been presented to them, whether it is plain to them or not. It is their duty to investigate as did the Bereans. The Lord says through the prophet Hosea: ‘My people are destroyed for lack of knowledge; because thou hast rejected knowledge, I will also reject thee.’

> Hakykaty hödürlemekde, dogry bolmagy ýürekden isleýänler Mukaddes Ýazgylary yhlas bilen agtarmaga oýarylar. Bu, Bereada resullaryň zähmetlerini ugradan netije meňzeş netijeleri döreder. Emma şu günlerde hakykaty wagyz edýänler Berealylaryň tersine bolan köp adamlar bilen ýüzbe-ýüz bolýarlar. Olara hödürlenen taglymaty inkär edip bilmeýärler, emma onuň peýdasyna getirilen subutnamalary derňemäge iň ýokary derejede meýilsizlik bildirýärler we hatda bu hakykat hem bolsa, ony şeýle hökmünde kabul etseler-de ýa-da etmese-de, munuň az ähmiýetli meseleýändigini çak edýärler. Olar özleriniň köne imanlarynyň we adatlarynyň özleri üçin ýeterlik derejede gowudygyny pikir edýärler. Emma Özüniň ilçilerini dünýä iberen Reb, halky Öz gullukçylarynyň sözlerine nähili çemeleşýändikleri üçin jogapkär tutar. Hudaý, özlerine hödürlenen nur boýunça, ol olara düşnükli bolsun ýa-da bolmasyn, hemmelere höküm eder. Berealylar ýaly derňemek olaryň borjudyr. Reb Hoşeýa pygamber arkaly şeýle diýýär: “Halkym bilim ýetmezçiligi sebäpli heläk bolýar; sen bilimi ret edeniň üçin, Men hem seni ret ederin.”

> “The minds of the Bereans were not narrowed by prejudice, and they were willing to investigate and receive the truths preached by the apostles. If the people of our time would follow the example of the noble Bereans, in searching the Scriptures daily, and in comparing the messages brought to them with what is there recorded, there would be thousands loyal to God’s law where there is one today. But many who profess to love God have no desire to change from error to truth, and they cling to the pleasing fables of the last days. Error blinds the mind and leads from God; but truth gives light to the mind, and life to the soul.” Sketches from the Life of Paul, 87, 88.

> “Berealylylaryň akyllary öňýargy bilen daralmadykdy, olar resullar tarapyndan wagyz edilen hakykatlary derňäp görmäge hem-de kabul etmäge taýýardylar. Eger biziň döwrümiziň adamlary Mukaddes Ýazgylary her gün gözden geçirip, özlerine getirilen habarlary onda ýazylanlar bilen deňeşdirip, şol asylly Berealylylaryň göreldesine eýersedilerdi, onda bu gün bir adamyň ýerine Hudaýyň kanunyna wepaly müňlerçe adam bolardy. Emma Hudaýy söýýändiklerini aýdýanlaryň köpüsinde ýalňyşlykdan hakykata geçmek islegi ýokdur, olar soňky günleriň ýakymly ertekilerine berk ýapyşýarlar. Ýalňyşlyk aňy kör edýär we Hudaýdan daşlaşdyrýar; emma hakykat aňy ýagtylandyrýar hem-de jany ýaşaýyş bilen üpjün edýär.” Sketches from the Life of Paul, 87, 88.

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