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# The Book of Daniel - Number Eight

Danyýel Kitaby — Sekizinji San

A Process

Bir Amal

Author

Jeff Pippenger

Published

December 3, 2023

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> In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. Daniel 1:1, 2.

> Ýahudanyň patyşasy Ýehoýakimiň patyşalyk süren üçünji ýylynda, Babil patyşasy Nebukadnesar Ýerusalime gelip, ony gabady. Reb Ýahudanyň patyşasy Ýehoýakimi, şeýle hem Hudaýyň öýüniň gap-gaçlarynyň bir bölegini onuň eline berdi; olary Şinar ýurduna, öz hudaýynyň öýüne alyp gitdi we şol gap-gaçlary öz hudaýynyň hazynahanasyna ýerleşdirdi. Daniýel 1:1, 2.

The books of Daniel and Revelation are the same book, and the same prophetic lines that are represented in the book of Daniel are taken up in the book of Revelation. The Revelation of Jesus Christ, represents the final prophetic message that is unsealed just before the close of probation.

Danyýl we Ylham kitaplary şol bir kitapdyr, we Danyýl kitabynda görkezilen şol bir pygamberlik hatarlary Ylham kitabynda-da dowam etdirilýär. Isa Mesihiň Ylhami, synag möhletiniň ýapylmagynyň edil öň ýanynda möhüri açylýan iň soňky pygamberlik habaryny aňladýar.

Truths which in the past have been correctly understood from the book of Revelation but have been sealed up by custom and tradition, are still truth, and today they are being unsealed again by the Lion of the tribe of Judah, and those truths are now revealing their perfect fulfillment.

Geçmişte Vahiy kitabından doğru biçimde anlaşılmış, fakat örf ve gelenek tarafından mühürlenmiş olan hakikatler, hâlâ hakikattir; ve bugün Yahuda oymağının Aslanı tarafından yeniden mühürleri açılmaktadır; ve bu hakikatler şimdi kendi kusursuz gerçekleşmelerini ortaya koymaktadır.

Truths which in the past have been correctly understood from the book of Daniel but have been sealed up by custom and tradition, are still truth, and today they are being unsealed again by the Lion of the tribe of Judah, and those truths are now revealing their perfect fulfillment.

Geçmişte Daniýel kitabyndan dogry düşünilip düşünilen, emma adat we däp arkaly möhürlenip goýlan hakykatlar heniz-de hakykatdyr, we bu gün olar Ýahuda taýpasynyň Arslany tarapyndan täzeden açylýar, hem-de şol hakykatlar indi özleriniň kämil ýerine ýetmesini açyp görkezýärler.

Daniel is simply the first of the two books that represent the Revelation of Jesus Christ.

Danyýel Isa Mesihiň Ylhamyny aňladýan iki kitabyň diňe birinjisidir.

Jehoiakim is a symbol of the empowerment of the first message in a reform movement. He is also a symbol of the covenant, for the change of a name prophetically identifies the beginning of a covenant relationship. The covenant relationship that God enters into with a people who had formerly not been God’s covenant people, begins at the empowerment of the first message.

Ýehowiakim özgeriş hereketindäki birinji habaryň güýçlendirilmeginiň nyşanydyr. Şeýle hem ol ähtiň nyşanydyr, çünki adyň üýtgedilmegi pygamberlik taýdan äht gatnaşygyň başlangyjyny görkezýär. Öň Hudaýyň äht halky bolmadyk bir halk bilen Hudaýyň girýän äht gatnaşygy birinji habaryň güýçlendirilmeginde başlanýar.

> Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:10.

> Öňler halk däl ekeniňiz, emma indi Hudaýyň halkysyňyz; öňler rehim tapmadyk ekeniňiz, emma indi rehim tapansyňyz. 1 Petrus 2:10.

The symbol of a name being changed representing a covenant relationship is established by Abram’s name being changed to Abraham, Sarai’s name to Sarah, Jacob’s name to Israel and Saul to Paul. There are other witnesses to the symbol, but in chapter one of Daniel, Daniel’s name is changed to Belteshazzar, and Hananiah’s name is changed to Shadrach, Mishael’s to Meshach, and Azariah’s to Abednego.

Atyň üýtgedilmeginiň äht gatnaşyygyny aňladýan nyşan bolşy, Abramyň adynyň Ybraýyma, Saraýyň adynyň Sara, Ýakubyň adynyň Ysraýyla, Şawulyň adynyň hem Paula üýtgedilmegi bilen berkidilýär. Bu nyşana başga-da şaýatlyklar bardyr, ýöne Daniýeliň birinji babynda Daniýeliň ady Beltşaçara, Hananyýanyň ady Şadraha, Mişaeliňki Meşaha, Azaryýanyňky bolsa Abednego üýtgedilýär.

When the Lord enters into a covenant relationship with a people, he is simultaneously passing by a former covenant people. Jehoiakim represents the covenant people who are being passed by and Daniel, Hananiah, Mishael and Azariah represent the covenant people that are then being chosen. When people enter into a covenant relationship, they are then tested as to whether they will uphold the terms of the covenant. The test is represented by the act of eating.

Reb bir halk bilen äht gatnaşyklaryna girende, şol bir wagtyň özünde öňki bir äht halkynyň ýanyndan geçýär. Ýehoyakim ýanyndan geçilýän äht halkyny, Daniýel, Hananiýa, Mişaýel we Azariýa bolsa soňra saýlanyp alynýan äht halkyny aňladýar. Adamlar äht gatnaşyklaryna girenlerinden soň, olaryň ähtiň şertlerini berjaý edip-etmejekdigi synagdan geçirilýär. Bu synag iýmek hereketi arkaly görkezilýär.

Adam and Eve failed the test with the act of eating, and when God first entered into a covenant with a chosen people, he began the relationship by testing them with manna. Ancient Israel ultimately failed that test, but in doing so they provided the first reference and first witness to the fact that a covenant test is not a singular test, but it is a testing process. By the tenth test, they were assigned to die in the wilderness over the next forty years. God then entered into covenant with Joshua and Caleb, thus providing witness that when the Lord enters into covenant with a chosen people, He is also passing by a former covenant people. At the end of ancient Israel, which was also the beginning of spiritual Israel, the last testing process for ancient Israel was the first testing process for spiritual Israel, and it was represented as the Bread of Heaven. It had been typified by the manna in the first covenant testing process.

Adam bilen Hawa iýmek hereketi arkaly synagdan geçip bilmediler, Hudaý ilkinji gezek saýlanan halk bilen äht baglaşanda bolsa, Ol bu gatnaşygy manna arkaly olary synap başlady. Gadymy Ysraýyl ahyrsoňunda şol synagdan geçip bilmedi, emma olar muny etmek bilen äht synagynyň ýeke-täk bir synag bolman, eýsem synag işjeňligidigine ilkinji salgyny we ilkinji şaýatlygy berdiler. Onunjy synaga gelnende, olara indiki kyrk ýylyň dowamynda çölde ölmek höküm edildi. Soňra Hudaý Ýuşa we Kaleb bilen äht baglaşdy; şeýlelik bilen, Reb saýlanan halk bilen äht baglaşanda, Özüniň şol bir wagtda öňki äht halkynyň ýanyndan geçýändigine hem şaýatlyk berdi. Gadymy Ysraýylyň ahyrynda, ol ruhy Ysraýylyň hem başlangyjy bolupdy, gadymy Ysraýyl üçin soňky synag işi ruhy Ysraýyl üçin ilkinji synag işi boldy, we ol Asman Çöregi hökmünde görkezildi. Bu ilkinji äht synagy işinde manna bilen öňden nusgalandyrylypdy.

In that testing process, which was both the first and the last testing process, Jesus identified the test of heavenly Bread when he said that those who are his covenant people must eat his flesh and drink his blood. He lost more disciples at that presentation than any other time in his ministry. That controversy in his ministry was the high point of the illustration of the covenant testing process, and Sister White comments at length upon the event in the Desire of Ages, where the title of the chapter is “The Crisis in Galilee”. The name Galilee means “a hinge,” or “a turning point,” and in the chapter, she outlines why the disciples turned away from him. They refused to apply his testimony of the requirement of eating his flesh and drinking his blood with the proper prophetic methodology. She identified that they held to customs and traditions of prophetic concepts that Satan had inculcated into ancient Israel’s biblical understanding. Those misunderstandings provided them with, what they thought, was an excuse to apply his words literally, instead of spiritually. She also points out that when those who “turned” away from Jesus (Galilee) who are identified in the sixth chapter of John (John 6:66), they walked with him no more forever.

Şol synag döwründe, ol hem ilkinji, hem-de iň soňky synag döwri bolan şol döwürde, Isa göksel Çöregiň synagyny, Özüne degişli äht halkynyň Onuň tenini iýmelidigini we Onuň ganyny içmelidigini aýdanda kesgitledi. Ol şol beýan edilende, gullugynyň başga hiç bir döwründäkiden has köp şägirtlerini ýitirdi. Onuň gullugyndaky şol jedel äht synagynyň işiniň şekillendirişiniň iň ýokary nokady boldy, we White uýa bu waka barada “Asyrlaryň Islegi” atly eserde giňişleýin belläp geçýär; ol ýerde babyň ady “Galileýadaky Krizis” diýlip atlandyrylýar. Galileýa ady “bir ilmek” ýa-da “öwrüm nokady” diýmegi aňladýar, we şol bapda ol şägirtleriň näme üçin Ondan ýüz öwrenlerini beýan edýär. Olar Onuň tenini iýmek we Onuň ganyny içmek zerurlygy baradaky şaýatlygyny degişli pygamberlik usulyýeti bilen ulanmakdan ýüz öwürdiler. Ol olaryň Şeýtanyň gadymy Ysraýylyň Mukaddes Kitap düşünjesine ornaşdyran pygamberlik düşünjeleriniň däp-dessurlaryna we adatlaryna berk ýapyşandyklaryny görkezdi. Şol nädogry düşünjeler olara, öz pikirlerine görä, Onuň sözlerini ruhy manyda däl-de, göni manyda ulanmak üçin bir bahanany üpjün etdi. Şeýle hem ol Isa ýüz öwrenleriň (“öwrülenleriň”) Galileýa bilen baglanyşyklydygyny we Ýahýanyň altynjy babynda (Ýahýa 6:66) şeýle diýlip kesgitlenýändigini görkezýär: olar Onuň bilen mundan beýläk hiç haçan ýöremediler.

With the first as with the last covenant testing process of ancient Israel, we find that when God enters into a covenant relationship with a chosen people, He is simultaneously passing by the former covenant people. We also find that he tests those people, not with a singular test, but with a process of testing. We also see that the testing process is represented by something that is to be eaten. We also find that the food represents the Word of God, and that the test involves a choice between two types of food to eat. Do we eat of every tree that God has said we can eat of, or do we eat from the tree which we have been forbidden to eat? We also find that the choice of what to eat includes the test of how we eat the food offered.

Gadymy Ysraýylyň ilkinji äht synagy bilen soňky äht synagynyň ikisinde-de, Hudaý saýlanan halk bilen äht gatnaşyklaryna girende, şol bir wagtda öňki äht halkynyň ýanyndan geçýändigini görýäris. Şeýle hem, Ol şol halky ýeke-täk bir synag bilen däl-de, eýsem synaglar prosesi bilen synaýandygyny görýäris. Mundan başga-da, bu synag prosesiniň iýilmeli bir zat arkaly şekillendirilýändigini görýäris. Şeýle hem, bu iýmitiň Hudaýyň Sözüni aňladýandygyny we synagyň iýmek üçin iki hili iýmitiň arasyndaky saýlawy öz içine alýandygyny görýäris. Hudaýyň iýip bilersiňiz diýip aýdan her bir agajyndan iýýärismik, ýa-da iýmegi gadagan edilen agaçdan iýýärismik? Şeýle hem, näme iýmelidigi baradaky saýlawyň hödürlenen iýmiti nähili iýýändigimiz baradaky synagy hem öz içine alýandygyny görýäris.

At the end of spiritual Israel, in the time of the Millerite movement, the first message was empowered on August 11, 1840. Jehoiakim there represents the Protestants that are then being carried into Babylon to become her daughters. They were confronted with a test when the angel of Revelation ten descended and had a little book open in his hand. Just as Jehoiakim rebelled against Nebuchadnezzar’s demands, and was thereafter led into captivity, the Protestants refused to eat the food in the angel’s hand, based upon the traditions and customs they brought with them out of the Dark Ages.

Ruhy Ysraýylyň ahyrynda, Millerit hereketiniň döwründe, ilkinji habar 1840-njy ýylyň 11-nji awgustynda güýç bilen berildi. Ol ýerde Ýehoyakim soňra onuň gyzlary bolmak üçin Wawilona alnyp gidilýän protestantlary aňladýar. Ylham onunjy bapdaky perişde aşak düşüp, elinde açyk kiçi kitaby saklanda, olar synag bilen ýüzbe-ýüz boldular. Ýehoyakim Nebukadnesaryň talaplaryna garşy baş göterip, şondan soň ýesirlige alnyp gidilişi ýaly, protestantlar hem Garaňky Asyrlardan özleri bilen alyp çykan däp-dessurlaryna we adatlaryna esaslanyp, perişdäniň elindäki iýmiti iýmekden ýüz öwürdiler.

By the spring of 1844, the testing process had reached a “turning point” for Jehoiakim and the Protestants, and just as in the first testing process for spiritual Israel, they “turned” and walked no more with Jesus. In that history Daniel, Hananiah, Mishael and Azariah represent the Millerites, who chose to eat the little book which was sweet in their mouth, but became bitter in their stomach.

1844-nji ýylyň ýazyna çenli synag işi Ýehoýakim bilen protestantlar üçin “öwrüm nokadyna” ýetipdi, we ruhy Ysraýyl üçin ilkinji synag işinde bolşy ýaly, olar hem “öwrüldiler” we Isa bilen indi ýörmediler. Şol taryhda Daniýel, Hananya, Mişaýel we Azarya Milleritleri aňladýar; olar agyzlarynda süýji bolan, emma aşgazanda ajy bolan kiçijik kitaby iýmegi saýlapdylar.

If we include Adam and Eve, we have four classic witnesses that the test is represented by the act of eating. We have several prophetic witnesses, that all have the signature of the first and the last. The witness of the test of manna is a first witness, and the test of the Bread of Heaven is both a first test for spiritual Israel, while also being the last witness for ancient Israel. The test of the little book is both the first and the last. It is the end of spiritual Israel’s wandering as the church in the wilderness, and it is the first of those who were chosen to be the final denominated people of God. The Millerites were the beginning of God’s denominated people, which were to be identified as the true horn of Protestantism. There are several witnesses to the testing process that begins when the first message is empowered.

Eger biz Adam bilen Hawwany hem goşsak, synagyň iýmek hereketi arkaly şekillendirilýändigine degişli dört nusgawy şaýatymyz bolýar. Bizde birnäçe pygamberlik şaýatlary bar, olaryň hemmesinde ilkinji bilen soňkynyň möhri bardyr. Mannanyň synagynyň şaýatlygy ilkinji şaýatdyr, Asmandan düşen Çöregiň synagy bolsa ruhy Ysraýyl üçin ilkinji synag bolmak bilen birlikde, gadymy Ysraýyl üçin hem soňky şaýatdyr. Kiçijik kitabyň synagy hem ilkinji, hem-de soňkydyr. Ol çölde bolan ýygnak hökmünde ruhy Ysraýylyň sergezdanlygynyň soňydyr we Hudaýyň iň soňky ady bellenen halky bolmak üçin saýlananlaryň ilkinjisidir. Millerçiler Hudaýyň ady bellenen halkynyň başlangyjydy; olar Protestantizmiň hakyky şahy hökmünde tanalmalydy. Birinji habar güýçlendirilende başlanýan synag işine degişli birnäçe şaýatlyk bar.

In those processes of testing there arrives a “turning point”, where nearly all of the disciples turn away. At Joshua and Caleb’s testimony all Israel turned away and sought to return to Egypt. At the church in Galilee, the majority of disciples turned away. Because Jesus is the Alpha and Omega, the “turning point” that is represented at the end of the testing process is also illustrated at the beginning of the testing process. When the manna was first provided for ancient Israel, there were those that immediately turned away from the instructions. At Christ’s baptism He turned away and went into the wilderness. Sister White uses the symbol of a turning point in a very informative fashion.

Şol synaglaryň dowamynda şägirtleriň tas hemmesiniň ýüz öwürýän bir “öwrüm nokady” gelip ýetýär. Ýuşag bilen Kalebiň şaýatlygy wagtynda bütin Ysraýyl ýüz öwrüp, Müsüriň içine dolanmagy isledi. Jeliledäki ybadathanada şägirtleriň köpüsi ýüz öwürdi. Isa Alfa we Omega bolandygy üçin, synaglaryň ahyrynda görkezilýän “öwrüm nokady” synagyň başynda-da şekillendirilýär. Gadymy Ysraýyla manna ilkinji gezek berlende, görkezmelere derrew ýüz öwürenler boldy. Mesihiň çokundyrylmagynda Ol ýüz öwrüp, çölüň içine gitdi. Uýamyz Waýt öwrüm nokadynyň nyşanyny örän manyly we öwrediji görnüşde ulanýar.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement. From that word we understand that the forces are now at work that will usher in the last great conflict between good and evil—between Satan, the prince of darkness, and Christ, the Prince of life. But the coming triumph for the men who love and fear God is as sure as that His throne is established in the heavens.” Bible Echo, August 26, 1895.

> «Halklaryň we ybadathananyň taryhynda öwrülişik nokatlary bolan döwürler bardyr. Şeýle dürli täsirli pursatlar Hudaýyň ylahy penahynda ýetip gelende, şol wagt üçin nur berilýär. Eger ol kabul edilse, ruhy ösüş bolýar; eger ol ret edilse, ruhy pese gaçyş we heläkçilige uçraýyş onuň yzyna düşýär. Reb Öz Sözüniň üsti bilen Hoş Habaryň geçmişde alnyp barlan we geljekde-de, hatda jemleýji söweşe çenli dowam etjek işjeň işini aýan etdi; şol soňky göreşde şeýtany güýçler özleriniň ahyrky geň galdyryjy hereketini ederler. Şol Söz arkaly biz indi ýagşylyk bilen ýamanlygyň arasynda — garaňkylygyň hökümdary Şeýtan bilen ýaşaýşyň Şazadasy Mesihiň arasynda — soňky beýik çaknyşygy başlatjak güýçleriň iş başyndadygyna düşünýäris. Emma Hudaýy söýýän we Ondan gorkýan adamlar üçin geljek ýeňiş, Onuň tagtynyň asmanlarda berkidilişi ýaly, şonça-da şübhesizdir». Bible Echo, August 26, 1895.

When the manna was first given to ancient Israel, the light for that history was given. At Christ’s baptism the light for that history was given. On August 11, 1840 the light for that history was given. Each of those turning points mark the beginning of a testing process that ultimately ends at another turning point, when the former covenant people turn away and walk with Christ no more.

Mana gadymy Ysraýyla ilkinji gezek berlende, şol taryha degişli yşyk berildi. Mesihiň çokundyrylmagynda, şol taryha degişli yşyk berildi. 1840-njy ýylyň 11-nji awgustynda, şol taryha degişli yşyk berildi. Şol öwrülişik nokatlarynyň her biri, ahyrsoňy başga bir öwrülişik nokadynda tamamlanýan synag işiniň başlangyjyny görkezýär; şol ýerde öňki äht halky ýüz öwrüp, indi Mesih bilen bile ýöremez.

Because these various testing processes represent both a testing process for the former covenant people and also for the new covenant people, there are two conclusions of the testing process. The conclusion of the testing process, and therefore the final turning point for the Protestants in the Millerite history, was the spring of 1844. The conclusion of the testing process (in the Fall of 1844), or turning point for the Millerites themselves, came after the turning point for the former people of God.

Bu dürli synag amallary öňki ähtiň halky üçin hem, täze ähtiň halky üçin hem synag döwrüni aňladýandygy sebäpli, synag döwrüniň iki jemlemesi bardyr. Synag döwrüniň jemlenişi, şonuň üçin hem Millerit taryhyndaky protestantlar üçin soňky öwrülişik nokady, 1844-nji ýylyň ýazydy. Synag döwrüniň jemlenişi (1844-nji ýylyň güýzünde), ýa-da Milleritleriň özleri üçin öwrülişik nokady, Hudaýyň öňki halky üçin bolan öwrülişik nokadyndan soň geldi.

In the history of Christ, the testing process is identified by his twice cleansing the temple, once at the beginning of his ministry, and then again at the ending of his ministry.

Mesihiň taryhynda synag işi Onuň ybadathanany iki gezek arassalamagy arkaly görkezilýär: birinji gezek gullugynyň başynda, soňra bolsa gullugynyň ahyrynda.

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

> “Isa Öz jemgyýetçilik gullugyna başlanda, Ol Ybadathanany onuň mukaddeslige garşy haramlanyp masgaralanmagyndan arassalady. Onuň gullugynyň soňky hereketleriniň arasynda Ybadathananyň ikinji gezek arassalanylmagy hem bardy. Şeýlelik bilen, dünýäni duýdurmak üçin edilýän soňky işde ýygnaklara iki aýratyn çagyryş edilýär. Ikinji perişdäniň habary şeýle: ‘Beýik şäher Bawilon ýykyldy, ýykyldy, çünki ol ähli halklara öz zynasynyň gazaply şerabyny içirdi’ (Ylham 14:8). Üçünji perişdäniň habarynyň güýçli nidasynda bolsa gökden bir ses eşidilýär, şeýle diýýär: ‘Eý, Meniň halkym, onuň günälerine şärik bolmazlygyňyz we onuň belalaryndan paý almazlygyňyz üçin ondan çykyň. Çünki onuň günäleri göge ýetdi, Hudaý bolsa onuň etmişlerini ýat etdi’ (Ylham 18:4, 5).” Selected Messages, book 2, 118.

The testing process of the two temple cleansings of Christ is aligned with Malachi chapter three, in the writings of the Spirit of Prophecy.

Mesihiň ybadathanany iki gezek arassalamasynyň synag prosesi, Pygamberlik Ruhunyň ýazgylarynda Malakiniň üçünji bölümi bilen gabat gelýär.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> “Ybadathanadaky alyjylardan we satyjylardan ybadathanany arassalamak bilen, Isa ýüregi günäniň hapalygyndan, — jany zaýalaýan dünýewi höweslerden, özümçil nebislerden, erbet endiklerden — arassalamak baradaky Öz wezipesini yglan etdi. Malaky 3:1–3 sitata getirildi.” The Desire of Ages, 161.

The cleansing of God’s people represents the testing process that is repeatedly identified with several lines of prophecy. Every reference, beginning with Adam and Eve unto the Millerite history represents the cleansing of the one hundred and forty-four thousand.

Hudaýyň halkynyň päklenmegi birnäçe pygamberlik ugurlary bilen gaýta-gaýta baglanyşdyrylýan synag işini aňladýar. Ädem bilen Howadan başlap Milleritleriň taryhyna çenli bolan her bir ýüzlenme ýüz kyrk dört müňüň päklenmegini aňladýar.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

> “Bu ýeriň taryhynyň soňky günlerinde, Hudaýyň Öz buýruklaryny saklaýan halky bilen baglaşan ähti täzeden dikeldilmelidir.” Review and Herald, 1914-nji ýylyň 26-njy fewraly.

The cleansing process of the one hundred and forty-four thousand is the first reference in the book of Daniel, which is the first book of the two books that together represent the Revelation of Jesus Christ that is unsealed just before human probation closes. The cleansing process of the one hundred and forty-four thousand is also represented as the sealing process. When the first message of the cleansing, sealing process of the one hundred and forty-four thousand began on September 11, 2001, it was a turning point for the church and for the world. In Revelation chapter eighteen, the angel that lightens the world with his glory then arrived. Yet in Revelation eighteen, the angel is not represented as having anything to eat in his hand—but it is there. The little book is there. It can be easily recognized by those who choose to eat the methodology represented as “line upon line,” by the prophet Isaiah.

Ýüz kyrk dört müňüň päkleniş prosesi Daniel kitabyndaky ilkinji salgydyr; bu kitap, adamzat üçin synag möhleti ýapylmazyndan az öň açylýan Isa Mesihiň Ylhamyny bilelikde aňladýan iki kitabyň birinjisidir. Ýüz kyrk dört müňüň päkleniş prosesi möhürleniş prosesi hökmünde-de görkezilýär. Ýüz kyrk dört müňüň päkleniş, möhürleniş prosesiniň ilkinji habary 2001-nji ýylyň 11-nji sentýabrynda başlanda, bu ýygnak üçin hem, dünýä üçin hem öwrülişik nokady boldy. Ylham kitabynyň on sekizinji babynda dünýäni öz şöhraty bilen nurlandyrýan perişde şonda geldi. Şeýle-de bolsa, Ylham 18-de ol perişde elinde iýmäge degişli hiç zat bar ýaly görkezilmeýär—emma ol ýerde bardyr. Kiçi kitap ol ýerde bardyr. Ony Işaýa pygamber tarapyndan “setir üstüne setir” hökmünde görkezilen usulyýeti iýmegi saýlaýanlar aňsatlyk bilen tanap bilerler.

By laying “line upon line” we understand that when Christ descended on September 11, 2001, he also had a “little book” which had been represented as “manna”, the “bread of heaven” and the “little book”. But on September 11, 2001, the former chosen people, represented by Jehoiakim, chose to hold to the customs and traditions of Adventism, and then began their march into the captivity of Babylon which will be complete at the Sunday law.

“Setir üstüne setir” goýmak bilen, Mesihiň 2001-nji ýylyň 11-nji sentýabrynda inende, Onuň hem “manna”, “asmanyň çöregi” we “kiçijik kitap” hökmünde görkezilen bir “kiçijik kitabynyň” bolandygyna düşünýäris. Emma 2001-nji ýylyň 11-nji sentýabrynda Ýehoýakim bilen şekillendirilen öňki saýlanan halk Adventizmiň dessurlaryna we däp-an’analaryna ýapyşyp galmagy saýlady, soňra bolsa ýekşenbe kanunynda doly tamamlanjak Wawilonyň ýesirligine tarap ýörişine başlady.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Indi meniň Nýu-Ýorkuň joşgunly tolkun arkaly süpürilip aýryljakdygy barada aýdan sözümi getirýärlermi? Men muny hiç wagt aýtmadym. Men şeýle diýdim: ol ýerde gat-gat bolup beýgelýän beýik binalara seredip, ‘Reb ýer ýüzüni elhenç sarsdyrmak üçin turanda nähili gorkunç wakalar bolup geçer! Şonda Ylham 18:1–3-däki sözler ýerine ýeter’ diýdim. Ylham kitabynyň on sekizinji baby tutuşlygyna ýer ýüzüne geljek zatlar barada duýduryşdyr. Emma Nýu-Ýorkuň başyna aýratynlykda näme geljekdigi hakynda maňa berlen anyk bir nur ýok; diňe bir zady bilýärin: bir gün ol ýerdäki beýik binalar Hudaýyň güýjüniň öwrüp-agdaryşy bilen ýykylar. Maňa berlen nurdan men dünýäde heläkçiligiň bardygyny bilýärin. Rebden bir söz, Onuň gudratly güýjüniň bir täsiri — we bu ägirt uly gurluşlar ýykylar. Biz göz öňüne-de getirip bilmejek derejede gorkunç wakalar bolup geçer.” Review and Herald, July 5, 1906.

When the “great buildings” of “New York” were “thrown down by the turning and overturning of God’s power,” on September 11, 2001, the light of the angel of Revelation eighteen filled the whole earth, for a turning point had come in the history of the earth beast of Revelation thirteen.

2001-nji ýylyň 11-nji sentýabrynda “Nýu-Ýorkuň” “beýik binalary” “Hudaýyň güýjüniň öwürmegi we agdarmagy bilen” “ýykylan” mahaly, Ylham kitaby on sekizinji bapdaky perişdäniň nury bütin ýeri doldurdy, çünki Ylham kitaby on üçünji bapdaky ýer jandarynyň taryhynda öwrülişik pursaty gelip ýetipdi.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” Bible Echo, August 26, 1895.

> “Milletleriň we ybadathananyň taryhynda öwrülişik pursatlary bolan döwürler bar. Hudaýyň gudratly ýolbaşçylygynda, bu dürli çökgünlikli pursatlar gelende, şol wagt üçin ýagtylyk berilýär. Eger ol kabul edilse, ruhy ösüş bolýar; eger ol ret edilse, onda ruhy pese gaçyş we iman gämisiniň heläkçiligi yzdan gelýär.” Bible Echo, August 26, 1895.

When the light of the angel of Revelation eighteen arrived on September 11, 2001, those who received the light progressed spiritually and those who rejected the light declined spiritually, and began their rebellious journey onward to their final turning point of the Sunday law, where they forever make shipwreck of their profession as the messengers of the third angel. Those in Galilee that turned away and walked no more with Christ in John 6:66, were turning away from the light that had first arrived at his baptism, which is where the first message of that testing history was empowered. In Daniel chapter one, two classes of worshippers are illustrated in the history when the first message is empowered. Jehoiakim represents those that make shipwreck of faith, and Daniel, Hananiah, Mishael and Azariah represent the faithful.

2001-nji ýylyň 11-nji sentýabrynda Ylham kitabynyň on sekizinji babyndaky perişdäniň nury gelende, şol nury kabul edenler ruhy taýdan öňe ilerlediler, emma şol nury ret edenler ruhy taýdan pese gaçdylar we Ýekşenbe kanunynyň özleriniň iň soňky öwrüliş nokady bolan ýerine tarap isýankär syýahatyna başladylar; şol ýerde olar üçünji perişdäniň habarchylary hökmünde edýän ykrarlaryny ebedilik gämi heläkçiligine öwürýärler. Juhanna 6:66-da ýüz öwrüp, Mesih bilen indi ýöremedik Galileýadaky adamlar, ilkinji gezek Onuň çokundyrylmagynda gelen nurdan ýüz öwürýärdiler; hut şol ýerde şol synag taryhynyň ilkinji habary kuwwatlandyrylypdy. Danyýel kitabynyň birinji babynda, ilkinji habar kuwwatlandyrylanda, iki topar ybadat edijiniň mysaly şol taryhda görkezilýär. Ýehoyakim imany gämi heläkçiligine öwürýänleri aňladýar, Danyýel, Hananja, Mişael we Azarja bolsa sadyklary aňladýar.

> In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king’s seed, and of the princes; Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans. And the king appointed them a daily provision of the king’s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king. Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah: Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself. Daniel 1:1-8.

> Ýahuda patyşasy Ýehóýakimiň hökümdarlygynyň üçünji ýylynda Wawilon patyşasy Nebukadnesar Iýerusalime gelip, ony gabawa aldy. Reb Ýahuda patyşasy Ýehóýakimi, şeýle hem Hudaýyň öýündäki gap-gaçlaryň bir bölegini onuň eline berdi; olary Şinar ýurduna, öz hudaýynyň öýüne alyp gitdi we gap-gaçlary öz hudaýynyň hazyna öýüne goýdy. Patyşa öz hadymlarynyň başlygy Aşpenaza Ysraýyl ogullarynyň arasyndan, patyşanyň neslinden we beglerden käbirlerini getirmegi buýurdy; bedeninde hiç hili kemçiligi bolmadyk, görmegeý, ähli paýhasda ukyply, bilimde zehinli, ylyma düşünýän we patyşanyň köşgünde hyzmat etmäge güýji ýetýän ýaşlary, şeýle hem olara keldanlaryň ýazuwyny we dilini öwretsin diýdi. Patyşa olar üçin patyşanyň naharyndan we içýän şerabyndan her günki paýy belledi; şeýlelikde olary üç ýyl terbiýeläp, şol möhletiň ahyrynda patyşanyň huzuryna çykarsyn diýdi. Bularyň arasynda Ýahuda ogullaryndan Daniýel, Hananiýa, Mişaýel we Azariýa bardy. Hadymlaryň başlygy olara at dakdy: Daniýele Beltşažar, Hananiýa Şadrak, Mişaýele Meşak, Azariýa bolsa Abednego diýip at berdi. Emma Daniýel patyşanyň naharynyň paýy bilen-de, onuň içýän şeraby bilen-de özüni haram etmezlik üçin ýüreginde niýet etdi; şonuň üçin özüni haram etmezlige rugsat etmegini hadymlaryň başlygyndan haýyş etdi. Daniýel 1:1–8.

Daniel, Hananiah, Mishael and Azariah were the children of Judah. They were made into eunuchs, thus representing the final generation of Adventism. Nebuchadnezzar, as many ancient kings, had the four Judean youths castrated, to remove any concerns the king might have when they served as slaves and interacted with the king’s wives and concubines.

Danyýel, Hananyýa, Mişaýel we Azarýa Ýahudanyň ogullarydylar. Olar agyr edildi; şeýlelik bilen Adventizmiň iň soňky neslini alamatlandyrdylar. Gadymy patyşalaryň köpüsi ýaly, Nebukadnessar hem patyşanyň gullary bolup hyzmat edenlerinde we patyşanyň aýallary hem-de gyrnaklary bilen gatnaşyga girenlerinde patyşada döräp biljek her hili howatyrlanmalary aradan aýyrmak üçin, ýahuda ýaşlarynyň dördüsini agyr etdirdi.

Symbolically it represents the final generation of Adventism, for there would be no more line of Judah after these four. Four is a symbol of worldwide, and thus represents the final generation of Seventh-day Adventists around the world who recognize September 11, 2001, as a fulfillment of God’s prophetic Word.

Nyşanly görnüşde bu, Adventizmiň ahyrky neslini aňladýar, çünki bu dördüden soňra indi Ýahudanyň başga bir setiri bolmazdy. Dört bütindünýäniň nyşanydyr, şonuň üçin ol 2001-nji ýylyň 11-nji sentýabryny Hudaýyň pygamberlik Sözüniň ýerine ýetmesi hökmünde ykrar edýän bütin dünýädäki Ýedinji Gün Adwentistleriniň ahyrky neslini aňladýar.

Those Seventh-day Adventists are the subject of God’s prophetic Word, for they are those called to be the one hundred and forty-four thousand. Yet their prophetic heritage began with the rebellion of their fathers, in 1863. That initial rebellion is almost impossible to recognize for it has been covered by the traditions and customs of four generations of escalating rebellion. Though difficult to recognize it must be seen and acknowledged, as Daniel ultimately does in Daniel chapter nine. He did so by recognizing the truth located in God’s prophetic Word.

Ýedinji gün adventistleri Hudaýyň pygamberlik Sözüniň temasydyr, çünki olar ýüz kyrk dört müň bolmaga çagyrylanlardyr. Şeýle-de bolsa, olaryň pygamberlik mirasy 1863-nji ýylda atalarynyň gozgalaňy bilen başlady. Şol ilkinji gozgalaňy tanamak tas mümkin däldir, çünki ol gitdigiçe güýçlenen gozgalaňyň dört nesliniň däp-dessurlary we adatlary bilen örtülipdir. Ony tanamak kyn bolsa-da, ol görülmeli we ykrar edilmeli, edil Daniýeliň ahyrsoňy Daniýel kitabynyň dokuzynjy babynda edişi ýaly. Ol muny Hudaýyň pygamberlik Sözünde ýerleşýän hakykaty tanamak arkaly etdi.

The rebellion that Daniel and the three worthies directly descended from, was their father’s refusal to remain separate from the heathen influences that surrounded them. In 1863, Laodicean Adventism returned to the biblical methodology of apostate Protestantism and Catholicism, to uphold their rejection of Miller’s identification of the “seven times” of Leviticus twenty-six. That rebellion for Daniel and the three worthies was represented by king Hezekiah.

Danyýl bilen üç sadyk ýigidiň gönüden-göni miras alan gozgalaňy, olaryň atasynyň özlerini gurşap alan butparaz täsirlerden aýry galmakdan ýüz öwürmegi bolupdy. 1863-nji ýylda Laodikeýa Adventizmi, Lewiler 26-daky “ýedi wagt” düşünjesiniň Miller tarapyndan edilen kesgitlemesini ret edişini goldamak üçin, dinden çykan protestantçylygyň we katolisizmiň Mukaddes Ýazgylardaky usulyýetine gaýdyp bardy. Danyýl bilen üç sadyk ýigit üçin şol gozgalaň Hizkiýa patyşa arkaly nyşanlandyrylypdy.

King Hezekiah pled with the Lord not to die, and his prayer was answered when the Lord gave him another 15 years. In doing so, he then fathered Manasseh, one of the most wicked kings of Judah, but also the king that marks the beginning of the progressive seven-step conquering and enslavement of Judah. In 1856, the True Witness came to knock on Laodicean Adventism’s door, but they chose to live and not die to self. By 1863, they had rebuilt “Jericho” and started the escalating rebellion that ultimately prevented them from recognizing September 11, 2001 as the beginning of their three-step journey into the slavery of spiritual Babylon that ends at the Sunday law.

Patyşa Hizkiýa ölmezlik üçin Rebbe ýalbaryp dileg etdi, we Reb oňa ýene 15 ýyl berende onuň dilegi kabul edildi. Şeýle etmek bilen, ol Ýahudanyň iň zalym patyşalarynyň biri bolan, emma şol bir wagtda-da Ýahudanyň basylyp alynmagynyň we gul edilmeginiň kem-kemden ilerleýän ýedi basgançakly ýolunyň başlangyjyny belleýän patyşa Manaşşany dünýä inderdi. 1856-njy ýylda Hakyky Şaýat Laodikiýa Adventizminiň gapysyny kakmaga geldi, emma olar ýaşamagy saýlap, öz-özüne ölmediler. 1863-nji ýyla çenli olar “Ýeriho”-ny gaýtadan gurdular we ahyrsoňunda 2001-nji ýylyň 11-nji sentýabryny ruhy Wawilonyň gulçulygyna eltýän, Ahyrky Gün kanuny bilen tamamlanýan üç basgançakly saparlarynyň başlangyjy hökmünde tanamaklaryna päsgel beren barha güýçlenýän pitnany başlatdylar.

For king Hezekiah, 1863 came when his prayer to live was granted. The Lord provided a sign that his prayer had been accepted. God confirmed the prayer by moving the sun, and the Babylonians saw the activity of God in the heavens, though they knew not what it meant. The Babylonians then came to Jerusalem to find out about the God who had the power to control the sun. Instead of glorifying the God of Heaven, king Hezekiah, instead of dying to self, chose to glorify his temple and city instead of the God who had chosen to place His name in that temple and city.

Patyşa Hizkiýa üçin 1863 onuň ýaşamak baradaky dileginiň kabul edilen wagty boldy. Reb onuň dileginiň kabul edilendigine alamat berdi. Hudaý Günüň hereketini üýtgetmek arkaly şol dilegi tassyk etdi, babylonlylar bolsa munuň manysyny bilmändikleri halda, asmanlarda Hudaýyň işini gördüler. Şondan soň babylonlylar Günü dolandyrmaga güýji ýeten Hudaý hakynda bilmek üçin Iýerusalime geldiler. Emma patyşa Hizkiýa Asman Hudaýyny şöhratlandyrmagyň ýerine, öz-özüne ölmegiň ýerine, Öz adyny şol ybadathanada we şäherde ýerleşdirmegi saýlan Hudaýyň ýerine, öz ybadathanasyny we şäherini şöhratlandyrmagy saýlady.

That rebellion brought the prophecy that children from his blood line would become slaves and eunuchs in Babylon. Those children were Daniel, Hananiah, Mishael and Azariah, and represent the spiritual final generation of those Seventh-day Adventists that recognize September 11, 2001 as a turning point in the history of the nations of the world and of the church, when the light is given that is to test and seal the one hundred and forty-four thousand.

Şol gozgalaň onuň nesil ugrundan bolan çagalaryň Wawilonda gullar we hadymlar boljakdyklary hakdaky pygamberligi getirdi. Şol çagalar Daniýel, Hananyýa, Mişaýel we Azaryýa bolup, olar 2001-nji ýylyň 11-nji sentýabryny dünýä halklarynyň hem-de ybadathananyň taryhynda öwrülişik nokady hökmünde ykrar edýän, ýüz kyrk dört müňi synap, möhürlemeli bolan ýagtylyk berlen şol Ýedinji Gün Adventistleriniň ruhy taýdan ahyrky neslini aňladýarlar.

> In those days was Hezekiah sick unto death. And the prophet Isaiah the son of Amoz came to him, and said unto him, Thus saith the Lord, Set thine house in order; for thou shalt die, and not live. Then he turned his face to the wall, and prayed unto the Lord, saying, I beseech thee, O Lord, remember now how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. And Hezekiah wept sore. And it came to pass, afore Isaiah was gone out into the middle court, that the word of the Lord came to him, saying, Turn again, and tell Hezekiah the captain of my people, Thus saith the Lord, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will heal thee: on the third day thou shalt go up unto the house of the Lord. And I will add unto thy days fifteen years; and I will deliver thee and this city out of the hand of the king of Assyria; and I will defend this city for mine own sake, and for my servant David’s sake. And Isaiah said, Take a lump of figs. And they took and laid it on the boil, and he recovered. And Hezekiah said unto Isaiah, What shall be the sign that the Lord will heal me, and that I shall go up into the house of the Lord the third day? And Isaiah said, This sign shalt thou have of the Lord, that the Lord will do the thing that he hath spoken: shall the shadow go forward ten degrees, or go back ten degrees? And Hezekiah answered, It is a light thing for the shadow to go down ten degrees: nay, but let the shadow return backward ten degrees. And Isaiah the prophet cried unto the Lord: and he brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz. At that time Berodachbaladan, the son of Baladan, king of Babylon, sent letters and a present unto Hezekiah: for he had heard that Hezekiah had been sick. And Hezekiah hearkened unto them, and shewed them all the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah shewed them not. Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? and from whence came they unto thee? And Hezekiah said, They are come from a far country, even from Babylon. And he said, What have they seen in thine house? And Hezekiah answered, All the things that are in mine house have they seen: there is nothing among my treasures that I have not shewed them. And Isaiah said unto Hezekiah, Hear the word of the Lord. Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store unto this day, shall be carried into Babylon: nothing shall be left, saith the Lord. And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon. Then said Hezekiah unto Isaiah, Good is the word of the Lord which thou hast spoken. And he said, Is it not good, if peace and truth be in my days? And the rest of the acts of Hezekiah, and all his might, and how he made a pool, and a conduit, and brought water into the city, are they not written in the book of the chronicles of the kings of Judah? And Hezekiah slept with his fathers: and Manasseh his son reigned in his stead. 2 Kings 20:1–21.

> Şol günlerde Hizkiýa ölüm derejede syrkawlapdy. Şonda Amoz ogly Işaýa pygamber onuň ýanyna gelip oňa şeýle diýdi: «Reb şeýle diýýär: öý-içiňi tertibe sal; çünki sen ölersiň, ýaşamarsyň». Şonda ol ýüzüni diwara tarap öwrüp, Rebbe doga edip şeýle diýdi: «Ýalbarýaryn, eý Reb, ýadyňa sal, men Seniň öňüňde hakykat bilen we kämil ýürek bilen gezdim, Seniň nazaryňda ýagşy bolan zady etdim». Hizkiýa gaty aglady. Şeýle boldy: Işaýa heniz orta howludan çykyp ýetişmänkä, Rebbiň sözi oňa gelip şeýle diýdi: «Yza dolan-da, halkymyň serdary Hizkiýa şeýle diý: Reb, ataň Dawudyň Hudaýy, şeýle diýýär: dogaňy eşitdim, gözýaşlaryňy gördüm. Ine, saňa şypa bererin; üçünji güni Rebbiň öýüne çykarsyň. Ömrüňe on bäş ýyl goşaryn; seni we bu şäheri Aşur patyşasynyň elinden halas ederin; Öz hatyram üçin we hyzmatkärim Dawudyň hatyrasy üçin bu şäheri goraryn». Işaýa: «Bir bölek injir alyň» diýdi. Olar ony alyp, çybanyň üstüne goýdular, ol hem sagaldy. Hizkiýa Işaýa şeýle diýdi: «Reb meni sagaldar we üçünji güni men Rebbiň öýüne çykaryn diýen alamat näme bolar?» Işaýa şeýle diýdi: «Reb aýdan zadyny ýerine ýetirjekdigine saňa Rebden şu alamat bolar: kölege on basgançak öňe gitsinmi ýa-da on basgançak yza gaýtsynmy?» Hizkiýa jogap berdi: «Kölegäniň on basgançak aşak inmegi ýeňil zat; ýok, goý kölege on basgançak yza gaýtsyn». Işaýa pygamber Rebbe aglady; ol hem Ahazyň gün sagadynda inen kölegäni on basgançak yza getirdi. Şol wagtda Babil patyşasy Baladan ogly Berodakbaladan Hizkiýa hatlar we sowgat iberdi; çünki ol Hizkiýanyň syrkawlandygyny eşidipdi. Hizkiýa olary kabul edip, gymmatly zatlarynyň bütin öýüni, kümşi, altyny, hoşboý zatlary, gymmat bahaly ýaglary, ähli ýarag öýüni we hazynalarynda tapylan zatlaryň baryny olara görkezdi; onuň öýünde-de, bütin häkimliginde-de Hizkiýanyň olara görkezmedik zady ýokdy. Şonda Işaýa pygamber Hizkiýa patyşanyň ýanyna gelip oňa şeýle diýdi: «Bu adamlar näme diýdiler? Olar saňa nireden geldiler?» Hizkiýa: «Olar uzak ýurtdan, ýagny Babilondan geldiler» diýdi. Ol: «Seniň öýüňde näme gördüler?» diýdi. Hizkiýa jogap berdi: «Meniň öýümde bolan zatlaryň baryny gördüler; hazynalarymyň arasynda olara görkezmedik zadym ýok». Işaýa Hizkiýa şeýle diýdi: «Rebbiň sözüni diňle. Ine, günler gelýär: öýüňde bolan zatlaryň bary, ata-babalaryň şu güne çenli ýygnap goýan zatlary Babilona alnyp gidiler; Reb diýýär, hiç zat galmaz. Seniň özüňden çykjak, seniň dogurjak ogullaryňdan hem alyp giderler; olar Babil patyşasynyň köşgünde agalar bolar». Şonda Hizkiýa Işaýa şeýle diýdi: «Seniň aýdan Rebbiň sözi ýagşydyr». Soňra ol şeýle diýdi: «Meniň günlerimde parahatçylyk we hakykat bolsa, bu ýagşy dälmi?» Hizkiýanyň galan işleri, onuň bütin gudraty, howuz bilen suw geçirijisini nädip gurup, suwy şähere getirendigi, bular Ýahuda patyşalarynyň ýyl ýazgylary kitabynda ýazylan dälmidir? Hizkiýa ata-babalary bilen ýatdy; onuň ýerine ogly Menaşe patyşalyk etdi. 2 Patyşalar 20:1–21.

The next verse says:

Indiki aýat şeýle diýýär:

> Manasseh was twelve years old when he began to reign, and reigned fifty and five years in Jerusalem. And his mother’s name was Hephzibah. 2 Kings 21:1.

> Manase patyşalyk edip başlamagynda on iki ýaşyndady we Ýerusalimde elli bäş ýyl patyşalyk etdi. Onuň ejesiniň ady Hefsiba idi. 2 Patyşalar 21:1.

What would have been the result if king Hezekiah had accepted the Lord’s will, and simply got his house in order and died? He was given fifteen extra years, and three years later wicked Manasseh was born. What would have happened in 1856, if Adventism had accepted the transition from Philadelphia unto Laodicea and got their house in order and left the foundational truths of William Miller intact? I suppose we will never know the answer to that question, but what we do know is that “Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank.”

Eger Hizkiýa patyşa Rebbiň islegini kabul edip, diňe öz öý işlerini tertibe salyp ölen bolsady, netije nähili bolardy? Oňa ýene on bäş ýyl berildi, we üç ýyldan soň zalym Manaşe dünýä indi. Eger 1856-njy ýylda Adventizm Filadelfiýadan Laodikeýa geçişi kabul edip, öz öýüni tertibe salyp, William Milleriň düýpli hakykatlaryny abat saklan bolsady, näme bolardy? Meniň pikirimçe, bu soragyň jogabyny biz hiç haçan bilmeris, emma bilýän zadymyz şudur: “Daniýel özüni patyşanyň naharynyň paýy bilen-de, onuň içýän çakyry bilen-de harlamazlyk üçin ýüreginde niýet etdi.”

We will continue Daniel chapter one in the next article.

Biz indiki makalada Danyýel kitabynyň birinji baby boýunça dowam ederis.

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