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# The Book of Daniel - Number Sixty-Four

Danyýel Kitaby — Altmış Dört

Unveiling Prophecy: Connecting September 11, 2001 to the Sealing Time, Latter Rain, and the Final Work of Christ

Pygamberligi aýan etmek: 2001-nji ýylyň 11-nji sentýabryny möhürleniş wagty, giçki ýagyn we Mesihiň soňky işi bilen baglanyşdyrmak

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Jeff Pippenger

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January 28, 2024

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In the recent articles we have been referring to a few passages from the Spirit of Prophecy that identify a period of time from September 11, 2001 until Michael stands up and human probation closes. During that period of time, there are a handful of prophetic illustrations which identify the final work of Christ in the Most Holy Place.

Soňky makalalarda biz Pygamberlik Ruhundan 2001-nji ýylyň 11-nji sentýabryndan başlap, Mikailiň ýerinden turup, adamzat üçin synag möhletiniň ýapylmagyna çenli dowam edýän bir döwri görkezýän birnäçe parçalary agzap geçýäris. Şol döwrüň dowamynda, Iň Mukaddes Ýerdäki Mesihiň soňky işini görkezýän az sanly pygamberlik şekillendirişleri bar.

The work of Christ in the sanctuary is represented in the vision of the Ulai River of Daniel chapter eight, and Sister White has informed us that the vision of the Ulai River is now in the process of fulfillment. The final work accomplished in the heavenly sanctuary, which is now in the process of fulfillment, is represented in a variety of prophetic terms. It is represented as, among other prophetic representations, the sealing time, the latter rain, the closing work of salvation, and the cleansing of the temple. It is important to bring those terms together, and also to place them in their correct historical setting.

Mesihiň mukaddes mekandaky işi Daniel kitabynyň sekizinji bapyndaky Ulaý derýasy baradaky görnişde beýan edilýär, we Waýt uýa bize Ulaý derýasy baradaky şol görnişiň häzir ýerine ýetirilmek döwründedigini habar berdi. Häzir ýerine ýetirilmek döwründe bolan, gökdäki mukaddes mekanda amala aşyrylýan ahyrky iş dürli pygamberlik adalgalary arkaly beýan edilýär. Ol, beýleki pygamberlik beýanlarynyň hatarynda, möhürleniş wagty, soňky ýagyş, gutulyş işiniň jemleýji işi we ybadathananyň päklenişi hökmünde görkezilýär. Şol adalgalary bir ýere getirmek, şeýle hem olary öz dogry taryhy ýerbe-ýerliginde goýmak möhümdir.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Şol wagtda, gutulyş işi tamamlanmaga golaýlap barýarka, ýer ýüzüne muşakgat geler, milletler gazaplanar, emma üçünji perişdäniň işine päsgel bermesinler diýip, saklanyp durarlar. Şol wagtda Rebbiň huzuryndan gelýän ‘soňky ýagyş’, ýa-da täzeleniş, üçünji perişdäniň güýçli sesine kuwwat bermek hem-de mukaddesleri soňky ýedi bela döküljek döwürde berk durmaga taýýarlamak üçin geler.” Early Writings, 85.

The “work of the third angel” is also “the work of salvation,” which prepares “the saints to stand in the period when the seven last plagues shall be poured out.”

“Üçünji perişdäniň işi” şol bir wagtyň özünde “halas ediş işi” hem bolup, “ýedi soňky bela döküljek döwürde mukaddesleriň berk durmaga taýýarlanmagyny” üpjün edýär.

> And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.

> Milletler gazaplandy, Seniň gazabyň hem indi geldi; ölülere höküm ediljek wagt, hyzmatkärleriň pygamberlere, mukaddeslere we Seniň adyňdan gorkýanlara — kiçä-de, uluga-da — sylag berjek wagty, şeýle hem ýeri weýran edýänleri ýok etjek wagty geldi. Ylham 11:18.

The nations are angered before probation closes (which is when God’s wrath is poured out), yet when the nations are angered, they are also “held in check.” The “time” when the nations are angered, identifies the beginning of the closing work of salvation, and the closing work of salvation is the sealing of God’s people.

Milletler synag möhleti tamamlanmazdan öň gazaplanýarlar (bu hem Hudaýyň gazabynyň guýulýan wagtydyr), emma milletler gazaplananlarynda, şol bir wagtyň özünde olar hem “saklanyp durulýar.” Milletleriň gazaplanýan “wagty” gutulyş işiniň jemleýji döwrüniň başlangyjyny görkezýär, we gutulyş işiniň jemleýji işi Hudaýyň halkynyň möhürlenmegidir.

> “The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.

> Hakyky Hudaý halky, ýüreklerinde Rebbiň işiniň ruhuny we janlaryň halas bolmagyny göterýänler, günäni hemişe onuň hakyky, günäkär häsiýetinde görerler. Olar hemişe Hudaý halkyny aňsatlyk bilen gabap alýan günälere garşy wepaly hem açyk ýüzlenmegiň tarapynda bolarlar. Aýratynam ybadathana üçin alnyp barylýan soňky işde, Hudaýyň tagtynyň öňünde kemçiliksiz durmaly bolan ýüz kyrk dört müňüň möhürleniş döwründe, olar Hudaýyň adyny tutýan halkynyň etmişlerini iň çuňňur duýarlar. Bu ýagdaý pygamberiň soňky iş baradaky beýanynda, her biriniň elinde gyrgyn ýaragy bolan adamlaryň keşbi arkaly täsirli görnüşde görkezilýär. Olaryň arasynda biri zygyr geýimde bolup, gapdalynda ýazyjynyň syýa gaby bardy. «Reb oňa şeýle diýdi: Şäheriň içinden, Iýerusalimiň içinden geç-de, onuň içinde edilýän ähli ýigrenji işler üçin ah çekip aglaýan adamlaryň maňlaýyna bir bellik goý». Testimonies, 3-nji jilt, 266.

The nations are held in check so as to not prevent the sealing of the one hundred and forty-four thousand. In Revelation chapter seven, the angry nations that are held in check are represented as four winds that are held in check during that very same period of time, and that time is specifically identified as a period of time.

Milletler, ýüz kyrk dört müňüň möhürlenmegine böwet bolmaz ýaly, saklanyp durulýar. Ylhamyň ýedinji babynda, saklanyp durulýan gaharly milletler hut şol bir döwürde saklanyp durulýan dört ýel hökmünde şekillendirilýär, we şol döwür anyk bir wagt döwri hökmünde kesgitlenýär.

> “Satan is now using every device in this sealing time to keep the minds of God’s people from the present truth and to cause them to waver. I saw a covering that God was drawing over His people to protect them in the time of trouble; and every soul that was decided on the truth and was pure in heart was to be covered with the covering of the Almighty.

> “Şeýtan häzir bu möhürleniş döwründe Hudaýyň halkynyň aňlaryny häzirki hakykatdan sowmak we olary ikirjiňlenmäge mejbur etmek üçin her bir usuly ulanýar. Men Hudaýyň Öz halkynyň üstüne, olary kynçylyk wagtynda goramak üçin, çekip duran bir örtügini gördüm; hakykatda berk karar eden we ýüregi päk bolan her bir jan Gudratygüýçliniň örtügi bilen örtülmelidi.

> “Satan knew this, and he was at work in mighty power to keep the minds of as many people as he possibly could wavering and unsettled on the truth. …

> Şeýtan muny bilýärdi we mümkin boldugyça köp adamlaryň akyllaryny hakykat babatda ikirjiňli we durnuksyz ýagdaýda saklamak üçin beýik güýç bilen iş alyp barýardy. …

> “I saw that Satan was at work in these ways to distract, deceive, and draw away God’s people, just now in this sealing time. I saw some who were not standing stiffly for present truth. Their knees were trembling, and their feet sliding, because they were not firmly planted on the truth, and the covering of Almighty God could not be drawn over them while they were thus trembling.

> Men Şeýtanyň hut şu möhürleniş döwründe Hudaýyň halkyny ünsüni başga tarapa sowmak, aldatmak we daşlaşdyrmak üçin şu ýollar arkaly iş alyp barýandygyny gördüm. Häzirki hakykat ugrunda berk durmaýan käbir adamlary gördüm. Olaryň dyzlary titreýärdi, aýaklary bolsa taýýardy, sebäbi olar hakykatda berk kök urmandylar; şeýle titreýän wagtlarynda Gudratygüýçli Hudaýyň örtügi olaryň üstüne çekilip bilinmezdi.

> “Satan was trying his every art to hold them where they were, until the sealing was past, until the covering was drawn over God’s people, and they left without a shelter from the burning wrath of God, in the seven last plagues. God has begun to draw this covering over His people, and it will soon be drawn over all who are to have a shelter in the day of slaughter. God will work in power for His people; and Satan will be permitted to work also.” Early Writings, 43, 44.

> “Şeýtan özleriniň bolan ýerinde galmaklary üçin, möhürleme geçip gidýänçä, Hudaýyň halkynyň üstüne örtük çekilýänçä we olar ýedi soňky bela içinde Hudaýyň ýakyp-ýandyryjy gazabyndan pena-sygynaksyz galýançalar, her hili tilsimini ulanmaga çalyşýardy. Hudaý Öz halkynyň üstüne bu örtügi çekip başlady, we gyrgyn gününde pena tapmaly bolanlaryň hemmesiniň üstüne ol tizden çekiler. Hudaý Öz halky üçin güýç-kuwwatda hereket eder; we Şeýtana hem hereket etmäge rugsat berler.” Early Writings, 43, 44.

Sister White wrote these words in 1851, five years before God’s people entered into the Laodicean condition, and delayed the sealing process by rejecting the increased light of the “seven times.” That light would have increased and finished God’s work of covering His people in advance of the seven last plagues. Instead, God’s people rebelled and were consigned to wander in the wilderness of Laodicea, as typified by ancient Israel’s rebellion and wilderness wandering. How many of ancient Israel’s rebels entered into the Promised Land? What passage in the Bible, or the Spirit of Prophecy identifies any Laodiceans that will be saved? The answer is, “None!” for a Laodicean is just as lost as those of ancient Israel who died in the wilderness.

Waýt uýamy bu sözleri 1851-nji ýylda, Hudaýyň halky Laodikýa ýagdaýyna girmezinden bäş ýyl öň ýazdy we “ýedi gezek” baradaky artdyrylan ýagtylygy ret etmek bilen möhürleniş işini gijikdirdi. Şol ýagtylyk soňky ýedi beladan öň Hudaýyň Öz halkyny örtmek baradaky işini artdyrar we tamamlardy. Emma munuň ýerine Hudaýyň halky pitne etdi we gadymy Ysraýylyň pitnesi hem-de çölde sergezdan bolşy bilen nyşanlanan görnüşde Laodikýanyň çöline sergezdan bolup gezmäge tabşyryldy. Gadymy Ysraýylyň pitneçilerinden näçesi Wada Berlen Ýurda girdi? Injilde, ýa-da Pygamberlik Ruhunda, halas ediljek islendik Laodikýalylary görkezýän haýsy parça bar? Jogap şudur: “Hiç biri!” çünki Laodikýaly, çölde ölen gadymy Ysraýyl halkynyňkylar ýaly, edil şonuň ýaly ýitendir.

The sealing of the one hundred and forty-four thousand is a period of time, and it begins when the four angels restrain the four winds, which is also when the nations are angered, yet held in check. During the sealing time God prepares His people to stand in the time of the seven last plagues, and that preparation is represented as pulling “a covering” over His people, and it is also represented as finishing the work of salvation and finishing the work of the third angel. The preparation which is represented by all these illustrations is based upon the reception of “present truth.”

Bir ýüz kyrk dört müňüň möhürlenmegi bir wagt döwrüdir, ol hem dört perişde dört ýeli saklanda başlanýar; bu hem halklaryň gaharlanýan, emma saklanyp durulýan wagtydyr. Möhürleniş döwründe Hudaý Öz halkyny soňky ýedi bela wagtynda berk durmaga taýýarlaýar, bu taýýarlyk hem Öz halkynyň üstüne “bir örtük” çekmek hökmünde görkezilýär, şeýle hem gutulyş işini tamamlap, üçünji perişdäniň işini tamamlap ýetişmek hökmünde hem görkezilýär. Şu mysallaryň hemmesi arkaly beýan edilýän taýýarlyk “häzirki hakykaty” kabul etmäge esaslanýar.

Those who will not stand “stiffly for present truth,” are those who were “wavering,” because their minds were not focused upon “present truth.” She writes that she “saw some who were not standing stiffly for present truth. Their knees were trembling, and their feet sliding, because they were not firmly planted on the truth, and the covering of Almighty God could not be drawn over them while they were thus trembling.”

“Häzirki hakykat ugrunda” “berk durmajak” bolanlar, aňlary “häzirki hakykata” gönükdirilmedigi üçin “yza-öňe yrgyldyda” bolanlardyr. Ol şeýle ýazýar: “Men häzirki hakykat ugrunda berk durmaýan käbirlerini gördüm. Olaryň dyzlary titreýärdi we aýaklary süýşýärdi, sebäbi olar hakykat üstünde berk orunlaşmandylar, hem-de Gudraty Güýçli Hudaýyň goragy olar şeýle titreýän mahaly olaryň üstüne çekilip bilinmezdi.”

The “present truth” is what provides the “covering” and the “covering” is also represented as the “seal of God.” The “seal of God” was typified by the blood that covered the doors of the Hebrews, that allowed the destroying angel to pass over the homes where the door was “covered” with the blood. The “covering” is the “sealing,” and the “sealing” is accomplished by the “present truth.”

“Häzirki hakykat” “örtügi” üpjün edýär we “örtük” şol bir wagtda-da “Hudaýyň möhri” hökmünde görkezilýär. “Hudaýyň möhri” ýewreýleriň gapylaryny örten gan arkaly öňden nusgalandyrylyp görkezildi; şol gan sebäpli weýran ediji perişde gapysy gan bilen “örtülen” öýleriň üstünden geçip gitdi. “Örtük” “möhürlenişdir”, “möhürleniş” bolsa “häzirki hakykat” arkaly amala aşyrylýar.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Olary Öz hakykatyň arkaly mukaddesleştir: Seniň sözüň hakykatdyr. Ýahýa 17:17.

Every reform movement had its own specific theme, and the theme of the reformatory movement of the one hundred and forty-four thousand is “Islam of the third Woe”. The “present truth” in the last days is Islam of the third Woe.

Her bir ıslahat hareketinin kendine özgü bir teması vardı ve yüz kırk dört binlerin ıslahat hareketinin teması “üçüncü Vay’ın İslâmı”dır. Son günlerdeki “mevcut hakikat”, üçüncü Vay’ın İslâmıdır.

> “The Scriptures are constantly opening to the people of God. There always has been and always will be a truth specially applicable to each generation.” Review and Herald, June 29, 1886.

> “Mukaddes Ýazgylar hemişe Hudaýyň halkyna açylýar. Her bir nesil üçin aýratyn derejede degişli bolan hakykat öňem bardy we mundan beýlägem hemişe bolar.” Review and Herald, 1886-njy ýylyň 29-njy iýuny.

It is a present truth “message” that seals God’s people in the last days, and the sealing time is represented as beginning when the four winds are held in check. The nations were angered on September 11, 2001, and at that point the sealing of the one hundred and forty-four thousand began, as the latter rain, which is “a message”, began to be unsealed.

Bu, ahyrky günlerde Hudaýyň halkyny möhürleýän häzirki hakykat «habarydyr», we möhürleme wagty dört ýeliň saklanyp durulýan pursadynda başlanýar diýip görkezilýär. Milletler 2001-nji ýylyň 11-nji sentýabrynda gazaplandylar, we şol pursatda ýüz kyrk dört müňüň möhürlenmegi başlandy, çünki «bir habar» bolan soňky ýagyş açylyp başlandy.

> “To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.

> Ýahýa buthana başdan geçirýän tejribelerde örän çuňňur hem-de täsirli ähmiýetli görnüşler açyldy. Ol Hudaý halkynyň ýagdaýyny, howplaryny, göreşlerini we ahyrsoňy gutulyşyny gördi. Ol ýeriň hasadyny ýetişdirjek jemleýji habarlary ýazga geçirýär; bu hasat ýa gökdäki ammara ýygnaljak desseler hökmünde, ýa-da ýok ediliş ody üçin bogdaklar hökmünde ýetişer. Oňa ägirt uly ähmiýetli meseleler, aýratyn-da soňky buthana üçin, açylyp görkezildi; şeýdip, ýalňyşlykdan hakykata öwrüljek bolanlar özleriniň öňünde duran howplar we göreşler barada öwredilsinler. Ýeriň başyna nämeler geljekdigi babatda hiç kim garaňkylykda galmaga mätäç däldir.” Uly göreş, 341.

When the nations were angered, they were simultaneously held in check, and the “latter rain” began to fall, and the latter rain is the message of “present truth” that seals God’s people.

Halklar gazaba münenlerinde, olar şol bir wagtyň özünde saklanyp duruldylar, we “ahyrky ýagyş” ýagyp başlady, hem-de ahyrky ýagyş Hudaýyň halkyny möhürleýän “şu wagtdaky hakykat” habarydyr.

> “The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.

> Battle Creekdäki iş hem şol bir tertipdedir. Sanitariýumdaky ýolbaşçylar iman etmeýänler bilen garyşdylar, olary azda-kände öz geňeşlerine kabul etdiler, ýöne bu, gözleri ýumuk halda işe girişmek ýalydyr. Olarda islendik wagtda üstümize inip biljek zady görmäge ukyply saýgaryş ýetmezçilik edýär. Ummansyzlygyň, urşuň we gan döküşligiň bir ruhy bar, we şol ruh wagtlaryň iň soňuna çenli artar. Hudaýyň halky maňlaýlarynda möhürlenýän badyna — bu görünýän haýsydyr bir möhür ýa-da bellik däl, eýsem hakykatda hem aň taýdan, hem ruhy taýdan berk orunlaşmakdyr, şonuň üçin olar gymyldadylmazlar — Hudaýyň halky möhürlenip, sarsdyrylyş üçin taýynlanan badyna, ol geler. Aslynda, ol eýýäm başlandy. Hudaýyň hökümleri häzir bu ýeriň üstündedir, bizi duýdurmak üçin, şeýdip geljek zady bilmegimiz üçin.” Manuscript Releases, 10-njy tom, 252.

The “sealing” is “a settling into truth.” In the context of the sealing time she writes, “There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time.” When the nations are angered, they will be held in check, but the “war and bloodshed,” represented as the four winds “will increase until the very close of time.” Islam of the third Woe progressively escalates its warfare until the very close of time, and the prophetic understanding of Islam as the “theme” in the reformation of the one hundred and forty-four thousand, simultaneously increases during the same period of time. The progressive escalation accomplished by Islam runs parallel to the outpouring of the latter rain during the identical period of time, for the latter rain is a “message”.

“Möhürlenme” “hakikatte yerleşme”dir. Mühürlenme zamanının bağlamında o şöyle yazar: “Ümitsizlik, savaş ve kan dökme ruhu vardır ve o ruh zamanın tam sonuna dek artacaktır.” Uluslar öfkelendirildiğinde dizginlenmiş tutulacaklardır; fakat dört rüzgâr olarak tasvir edilen “savaş ve kan dökme” “zamanın tam sonuna dek artacaktır.” Üçüncü Vay’ın İslâmı, savaşını zamanın tam sonuna dek giderek tırmandırır; aynı zamanda, yüz kırk dört binin reformasyonunda “tema” olarak İslâmın peygamberliksel anlayışı da aynı zaman dilimi boyunca artar. İslâm tarafından gerçekleştirilen bu tedricî tırmanış, aynı zaman dilimi içinde son yağmurun dökülmesiyle paralel ilerler; zira son yağmur bir “mesaj”dır.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Bütin ýeriň Rebiniň huzurynda duran mesh edilenler, bir wagtlar örtüji kerup hökmünde Şeýtana berlen orna eýedirler. Tagtyny gurşap alan mukaddes jandarlar arkaly Reb ýer ýüzüniň ilaty bilen üznüksiz aragatnaşygy dowam etdirýär. Altyn ýag Hudaýyň imanlylaryň çyralaryny öçüp-gidip ýanyp-sönmez ýaly üpjün edýän merhemetini aňladýar. Eger bu mukaddes ýag Hudaýyň Ruhunyň habarlary arkaly gökden guýulmaýan bolsady, onda ýamanlygyň serişdeleri adamlar üstünden doly hökümranlyk ederdi.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> Biz Özümize iberýän habarlaryny kabul etmedigimizde, Hudaýa hormatsyzlyk edilýär. Şeýle etmek bilen, Ol garaňkylykda bolanlara ýetirilmegi üçin biziň janlarymyza guýmak isleýän altyn ýagy ret edýäris. “Ine, güýew gelýär; ony garşy almaga çykyň” diýen çagyryş gelende, mukaddes ýagy kabul etmedik, Mesihiň merhemetini ýüreklerinde ezizlemändik adamlar, akylsyz gyzlar ýaly, Rebbini garşylamaga taýýar däldiklerini görerler. Olar ýagy edinmek üçin özlerinde güýç tapmazlar, we olaryň durmuşlary weýran bolar. Emma Hudaýyň Mukaddes Ruhy soralsa, eger biz Musa ýaly: “Maňa Seniň şöhratyňy görkez” diýip ýalbarsak, Hudaýyň söýgüsi ýüreklerimize döküler. Altyn turbalaryň üsti bilen, altyn ýag bize ýetiriler. “Güýç bilen hem däl, gudrat bilen hem däl, eýsem Meniň Ruhum bilen, diýýär Goşunlaryň Rebbi.” Adalat Gününiň ýagty şöhlelerini kabul etmek arkaly, Hudaýyň çagalary dünýäde çyra hökmünde şöhle saçarlar.” Review and Herald, July 20, 1897.

The latter rain begins to “sprinkle” and ultimately escalates to a full outpouring. The “sprinkling” of the latter rain is identified as the rain being “measured”, and the full outpouring is when it is poured out “without measure”. Sister White clearly identifies a time when the latter rain is falling, and some receive it, and some don’t. At that time the rain is being “measured”, or it is “sprinkling”.

Soňky ýagyş ilki “çisňäp” başlaýar we ahyrsoňy doly dökülmä çenli güýçlenýär. Soňky ýagyşyň “çisňemegi” ýagyşyň “ölçeg bilen” berilýändigi hökmünde kesgitlenýär, doly dökülmesi bolsa onuň “ölçegsiz” dökülýän wagtydyr. Uýam Waýt soňky ýagyşyň ýagýan, käbirleriniň ony kabul edýän, käbirleriniň bolsa kabul etmeýän wagtyny açyk görkezýär. Şol wagtda ýagyş “ölçeg bilen” berilýär, ýa-da ol “çisňeýär”.

Some people will recognize that something is happening, but it will only frighten them.

Käbir adamlar bir zadyň bolup geçýändigine düşünerler, ýöne bu olary diňe gorkuzar.

> “There is to be in the churches a wonderful manifestation of the power of God, but it will not move upon those who have not humbled themselves before the Lord, and opened the door of their heart by confession and repentance. In the manifestation of that power which lightens the earth with the glory of God, they will see only something which in their blindness they think dangerous, something which will arouse their fears, and they will brace themselves to resist it. Because the Lord does not work according to their expectations and ideal, they will oppose the work. “Why,” they say, “should we not know the Spirit of God, when we have been in the work so many years?” Because they did not respond to the warnings, the entreaties, of the messages of God, but persistently said, “I am rich, and increased with goods, and have need of nothing.”” Maranatha, 219

> Ybadathanalarda Hudaýyň güýjüniň ajaýyp bir ýüze çykyşy bolmalydyr, emma ol Rebbiň huzurynda özüni peseltmedik we ýüreginiň gapysyny boýun alma hem-de toba arkaly açmadyk adamlara täsir etmez. Ýeri Hudaýyň şöhraty bilen ýagtyldýan şol güýjüň ýüze çykyşynda olar diňe öz körlüginde howply hasap edýän bir zady, gorkularyny oýarjak bir zady görerler we oňa garşy durmak üçin özlerini berkiderler. Reb olaryň garaşyşlaryna we düşünýän kämil nusgalaryna görä iş etmeýändigi üçin, olar bu işe garşy çykarlar. Olar: «Näme üçin biz Hudaýyň Ruhuny tanamaly dälmişis, biz ahyryn bu işiň içinde ençeme ýyl bäri bolduk ahyryn?» diýerler. Munuň sebäbi, olar Hudaýyň habarlarynyň duýduryşlaryna we ýalbaryşlaryna jogap bermediler, gaýtam tutanýerlilik bilen: «Men baýdyryn, baýlygym artdy, hiç zada mätäç däl» diýdiler.” Maranatha, 219

> “Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.

> “Köpler öňki ýagşyň berekedini uly ölçegde kabul etmekde şowsuzlyga uçradylar. Olar Hudaýyň özleri üçin şeýle taýýar eden ähli peýdalaryny almadylar. Olar ýetmezçiligiň soňky ýagyş arkaly doldurylmagyna garaşýarlar. Merhemetiň iň baý bolçulygy eçiljek wagty gelende, ony kabul etmek üçin ýüreklerini açmagy niýet edýärler. Olar elhenç bir ýalňyşlyk edýärler. Hudaýyň Öz nuruny we bilimini berip, ynsan ýüreginde başlan işi yzygiderli dowam etmeli. Her bir adam öz zerurlygyny özi duýmaly. Ýürek her hili hapalykdan boşadylyp, Ruhuň mesgen tutmagy üçin tämizlenmeli. Ilkinji şägirtler Pentikost güni Mukaddes Ruhuň guýulyp berilmegine günäni boýun almak we ondan ýüz öwürmek, gyzgyn doga etmek hem-de özlerini Hudaýa bagyş etmek arkaly taýýarlandylar. Şol bir iş, diňe has ýokary derejede, häzir hem edilmelidir. Şonda ynsan diňe berekedi soramaly we Rebbiň özi barada başlanan işi kämilleşdirmegine garaşmaly boldy. Işi başlan Hudaýdyr, Ony hem tamamlap, adamy Isa Mesihde kämil eder. Emma öňki ýagşyň aňladýan merhemetine hiç hili äsgermezlik edilmeli däldir. Diňe özlerine berlen nura görä ýaşaýanlar has uly nury kabul ederler. Eger biz her gün işjeň mesihi häsiýetleriniň ýüze çykarylmagynda öňe gitmesek, soňky ýagşyda Mukaddes Ruhuň ýüze çykyşlaryny tanamarys. Ol biziň töweregimizdäki ýürekleriň üstüne ýagyp durýan hem bolup biler, emma biz ony ne saýgarys, ne-de kabul ederis.” Testimonies to Ministers, 506, 507.

In the passage she identifies that there is a time when “the richest abundance of grace shall be bestowed,” thus identifying a time when the latter rain is poured out without measure. In connection with that fact, she identifies that only those who are living up to the light they have will receive greater light. In that principle, it is clear that the light (which is the present truth) progressively increases. In the last sentence she identifies a time when the latter rain is falling, and some are recognizing and receiving it, and others are not. If you don’t recognize the message, which is the latter rain, you will not receive it.

Şol parçanyň içinde ol şeýle bir wagty görkezýär: şol wagtda “merhemetiň iň baý bollugy berler”; şeýlelikde, soňky ýagmyryň ölçegsiz dökülýän wagtyny görkezýär. Şol hakykat bilen baglanyşyklylykda, ol diňe özlerinde bar bolan nura laýyk ýaşaýanlaryň has uly nury kabul etjekdigini görkezýär. Şol ýörelgä görä, nuruň (häzirki hakykatyň) kem-kemden artýandygy aýdyňdyr. Soňky sözlemde ol soňky ýagmyryň ýagýan, käbirleriniň ony tanap kabul edýän, beýlekileriniň bolsa etmeýän wagtyny görkezýär. Eger sen habary, ýagny soňky ýagmyry tanamaýan bolsaň, ony kabul etmersiň.

> “We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

> Biz soňky ýagşa garaşmaly däldiris. Ol üstümize inýän merhemetiň çygyny we ýagmurlaryny ykrar edip, olary kabul etjekleriň hemmesine geler. Biz ýagtylygyň böleklerini ýygnanymyzda, Oňa bil baglamagymyzy isleýän Hudaýyň ynamly rehimini gadyr bilen kabul edenimizde, her bir wada berjaý ediler. [Işaýa 61:11 sitata getirilýär.] Bütin ýer ýüzi Hudaýyň şöhraty bilen dolar. The Seventh-day Adventist Bible Commentary, 7-nji tom, 984.

At the time when the angry nations are held in check, the latter rain begins to be “measured.” When “the richest abundance of grace shall be bestowed,” is identifying when the latter rain is poured out without measure.

Gahar-gazaply milletleriň saklanyp durýan wagtynda, ahyrky ýagyş “ölçenilip” başlaýar. “Merhemetiň iň baý bolçulygy bagyş ediljek” diýlen söz, ahyrky ýagşyň ölçegsiz dökülýän wagtyny görkezýär.

At the time when the nations are angered, yet held in check, the latter rain begins to fall, but it is “measured” because the church at that point is mixed with wheat and tares. It is the rain that brings both the wheat and the tares to maturity, and the latter rain is the message of present truth that is either recognized and received, or not. All of these prophetic concepts are clearly identified in the Scriptures. On September 11, 2001, the latter rain began to “sprinkle”, and it escalates progressively until the Midnight Cry message arrives and the wise and foolish virgins are forever separated.

Milletler gazaplandyklary, emma saklanyp durulýan wagtda, ahyrky ýagmyr ýagyp başlamaga başlaýar, ýöne ol “ölçegli”dir, sebäbi şol pursatda ybadathana bugdaý bilen haşal otuň garyndysydyr. Bugdaýy-da, haşal oty-da kemala getirýän şol ýagmyrdyr, we ahyrky ýagmyr häzirki hakykatyň habarydyr; ol ýa tanalyp kabul edilýär, ýa-da edilmeýär. Bu pygamberlik düşünjeleriniň hemmesi Mukaddes Ýazgylarda açyk-aýdyň kesgitlenendir. 2001-nji ýylyň 11-nji sentýabrynda ahyrky ýagmyr “çiläp” başlady we Gijäniň Ýarysyndaky Gykylyk habary gelýänçä, akylly hem akmak päk gyzlar bakylykda biri-birinden aýrylýança, ol kem-kemden güýjeýär.

The wise are then lifted up as an ensign to call God’s other flock out of Babylon, and the latter rain is then poured out without measure, and continues to fall until Michael stands up and human probation closes.

Şonda akyldarlar Hudaýyň beýleki sürüsini Wawilondan çagyrmak üçin baýdak kimin ýokary galdyrylýarlar, ondan soňky ýagyş bolsa ölçege sygmaz derejede dökülýär we Mihaýyl ýerinden turup, adamzadyň synag möhleti tamamlanýança ýagmagyny dowam etdirýär.

> “I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

> «Men dört perişdäniň şemallaryň dördüsini Isanyň mukaddes ýerde edýän işi tamam bolýança saklajakdyklaryny gördüm; ondan soň bolsa ahyrky ýedi bela geler.» Early Writings, 36.

The holding of the four winds, represents God’s providential control over the escalating judgments that he allows to take place in the last days. The four angels hold the four winds during the sealing time of the one hundred and forty-four thousand, but in that period of time there is the “spirit of desperation, of war and bloodshed, and that spirit will increase.” When the last of God’s children have been sealed, Michael will stand up and the four winds will be fully released, and the Seven Last Plagues will arrive.

Dört ýeliň saklanyp durulmagy, Hudaýyň ahyrky günlerde bolmagyna ýol berýän barha güýjeýän höküm-soraglarynyň üstündäki ylahy üpjünçilikli gözegçiligini aňladýar. Dört perişde ýüz kyrk dört müň adamyň möhürleniş döwründe dört ýeli saklap durýar, emma şol wagt aralygynda “umyt kesginliginiň, urşuň we gan döküşigiň ruhy bardyr, we şol ruh artar.” Hudaýyň çagalarynyň iň soňkusy möhürlenenden soň, Mikaýyl ýerinden turar we dört ýel doly goýberiler, şonda-da Ýedi Soňky Belalar geler.

In the “hour of the great earthquake” of Revelation chapter eleven, the “troublous times,” of Daniel chapter nine, when the street and wall are finished, is the time when “the nations will be angry.” In that time period, the latter rain will be poured out in “measure.” Isaiah identifies the time when the latter rain is measured, and he marks that time as the “day of the east wind.” The “day of the east wind,” was September 11, 2001.

Ylhamatyň on birinji babyndaky “uly ýer titremesiniň sagadynda”, Daniýeliň dokuzynjy babyndaky “agyr döwürlerde”, köçe bilen diwar tamamlananda, “milletleriň gaharlanjak” wagtydyr. Şol döwürde ahyrky ýagmyr “ölçeg bilen” döküler. Işaýa ahyrky ýagmyryň haçan ölçelýändigini kesgitleýär we şol wagty “gündogar şemalynyň güni” diýip belleýär. “Gündogar şemalynyň güni” 2001-nji ýylyň 11-nji sentýabrydy.

We will continue to consider the “measuring” of the latter rain in the next article, but it should be remembered that the jewel of Miller’s dream that is represented upon the sacred tables of Habakkuk as the three Woes of Islam, is to shine ten times brighter in the last days, than when it was first gathered together by Miller.

Biz indiki makalada soňky ýagşyň “ölçelmegini” gözden geçirmegi dowam etdireris, ýöne ýatda saklanmalydyr: Milleriň düýşündäki gymmatbaha daş, Habakkugyň mukaddes tagtalarynda yslamyň üç Betbagtçylygy hökmünde görkezilen şol daş, iň soňky günlerde, Miller tarapyndan ilkinji gezek bir ýere jemlenende parlanyşyndan on esse ýagtyrak şöhle saçmalydyr.

> “On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

> Bir gezek, Nýu-Ýork şäherinde wagtym, gijäniň bir pursatynda maňa gat-gat bolup göge tarap beýgelip barýan jaýlary görmegim görkezildi. Bu jaýlaryň oda çydamlydygy kepillendirilýärdi we olar eýelerini hem-de gurujylaryny şöhratlandyrmak üçin bina edilipdi. Bu jaýlar has-da ýokary, ýene-de has ýokary galýardy, olarda bolsa iň gymmat material ulanylýardy. Bu jaýlaryň eýeleri öz-özlerinden: «Biz Hudaýy iň gowy nädip şöhratlandyryp bileris?» diýip soramaýardylar. Reb olaryň pikirlerinde ýokdy.

> “I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

> Men şeýle oýlandym: «Wah, eýsem öz serişdelerini şeýle sarp edýänler öz ýoluny Hudaýyň görşi ýaly görüp bilsediler! Olar ajaýyp binalary gurup ýygnap barýarlar, emma älemiň Hökmürowanynyň nazarynda olaryň meýilleşdirmegi we niýet düzmegi nähili akylsyzlykdyr. Olar ýürek we aň-kuwwatlarynyň ähli güýji bilen Hudaýy nädip şöhratlandyryp biljekdiklerini öwrenmeýärler. Olar adamyň ilkinji borjy bolan şu hakykaty gözden saldylar».

> “As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

> Bu beýik binalar gurlup barýarka, eýeleri öz-özüni kanagatlandyrmaga we goňşularynyň göripligini oýarmaga ulanan baýlyklarynyň bardygyna hyjuwly tekepbirlik bilen şatlanýardylar. Şeýlelikde olaryň maýa goýberen pullarynyň köp bölegi gysyp almak, garyplary ezmek arkaly elde edilipdi. Olar asmanda her bir söwda-iş geleşiginiň hasabynyň ýöredilýändigini unutdylar; her bir adalatsyz geleşik, her bir galp hereket şol ýerde ýazylgydyr. Şeýle bir wagt gelýär welin, adamlar özleriniň galplygynda we tekepbirliginde Rebbiň olara geçmäge ýol bermejek çägine ýeterler, we Ýehowanyň sabyrlylygynyň bir serhediniň bardygyny bilerler.

> “The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.

> Meniň öňümden soň geçen sahna ýangyn howatyry boldy. Adamlar beýik we guýy oda çydamly hasaplanylýan binalara seredip: «Olar bütinleý howpsuz» diýdiler. Emma bu binalar edil şepbeşikden ýasalan ýaly ýanyp ýok boldy. Ýangyn söndüriji ulaglar bu weýrançylygy saklamak üçin hiç zat edip bilmediler. Ýangyn söndürijiler ulaglary işletmäge ukypsyz boldular.

> “I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.” Testimonies, volume 9, 12, 13.

> Maňa şeýle görkezildi: Rebbiň wagty gelende, eger buýsançly, şöhratparaz adamlaryň ýüreklerinde hiç hili özgertme bolmasa, adamlar halas etmäge güýçli bolan eliň ýok etmäge-de güýçli boljakdygyny görerler. Ýerdäki hiç bir güýç Hudaýyň elini saklap bilmez. Binalary gurmakda, Hudaýyň Öz kanunyny äsgermezlik edendikleri we öz bähbitli şöhratparazlyklary üçin adamlara jeza ibermek maksady bilen bellän wagty gelende, olary ýok edilmekden gorap biljek hiç bir material ulanylyp bilinmez. Testimonies, volume 9, 12, 13.

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