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# The Book of Daniel - Number Twelve

Danyýel kitaby — On iki sany}

Darkness

Garaňkylyk

Author

Jeff Pippenger

Published

December 7, 2023

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A word or a phrase that is doubled within the inspired word is a symbol of the second angel’s message.

Ylhamly Sözüň içinde gaýtalanyp gelýän bir söz ýa-da söz düzümi ikinji perişdäniň habarynyň nyşanydyr.

> And in the second year of the reign of Nebuchadnezzar Nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him. Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to shew the king his dreams. So they came and stood before the king. And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream. Daniel 2:1–3.

> Nebukadnesaryň patyşalyk sürmeginiň ikinji ýylynda Nebukadnesar düýşler gördi; şolar sebäpli onuň ruhy tolgunyp, ukusy gaçdy. Şonda patyşa jadygöýleri, münäjimleri, jadyçylary we keldanlary patyşanyň düýşlerini düşündirmek üçin çagyrmagy buýurdy. Şeýlelikde olar gelip, patyşanyň öňünde durdular. Patyşa olara diýdi: «Men bir düýş gördüm, ony bilmek üçin ruhum tolgunýar». Daniýel 2:1–3.

In the “darkness” of the night, Nebuchadnezzar dreamed of an image, but he could not recollect the dream. In a dream of the night, he dreamed of an image, but the dream of the image was as dark to his understanding as was the night when he had dreamed the dream.

Gijäniň “garaňkylygynda” Nebukadnesar bir heýkeli düýşünde gördi, ýöne ol düýşi ýatlap bilmedi. Gijeki düýşde ol bir heýkeli düýşünde gördi, emma şol heýkel baradaky düýş onuň aňyna, ol düýşi gören gijesi näderejede garaňky bolan bolsa, şonça-da garaňky bolup galdy.

> Then spake the Chaldeans to the king in Syriack, O king, live forever: tell thy servants the dream, and we will shew the interpretation. The king answered and said to the Chaldeans, The thing is gone from me: if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill. But if ye shew the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honour: therefore shew me the dream, and the interpretation thereof. Daniel 2:4–7.

> Şonda Kaldeliler patyşa süryançe sözläp diýdiler: Eý patyşa, baky ýaşa; düýşi gullaryňa aýt, biz hem onuň ýorgudyny görkezeris. Patyşa jogap berip Kaldelilere diýdi: Bu zat menden çykyp gitdi; eger düýşi we onuň ýorgudyny maňa mälim etmejek bolsaňyz, bölek-bölek edilersiňiz, öýleriňiz hem zir-zibilhana öwrüler. Emma düýşi we onuň ýorgudyny görkezseňiz, menden sowgatlar, sylaglar we uly hormat alarsyňyz; şonuň üçin maňa düýşi hem onuň ýorgudyny görkeziň. Daniel 2:4–7.

The test of Nebuchadnezzar’s image dream was a test designed to identify who can provide a correct prophetic description of an image that is cloaked in darkness, along with the interpretation of the dream’s content. The second angel’s message that was joined by the Midnight Cry message in Millerite history, had been typified by Elijah at the contest at Mount Carmel. It too, was a test that would manifest, not only who was the true God, but also who was the true prophet. William Miller, who Sister White directly says was typified by Elijah, represented Elijah at Mount Carmel. Yet it was not William Miller that was being represented, as much as it was the rules of prophetic interpretation that he had been led to understand. At Mount Carmel, the prophets of the male god Baal and the prophets of the female god Ashtaroth were demonstrated to be false prophets. In the history of the Millerites, the Protestant churches were demonstrated to be false prophets as typified by Mount Carmel.

Nebukadnesaryň şekil baradaky düýşüniň synagy, garaňkylyga bürenen bir şekili dogry pygamberlik taýdan suratlandyryp bilýäni, hem-de düýşüň mazmunynyň düşündirişini berip bilýäni ýüze çykarmak üçin niýetlenen bir synagdy. Millerçi taryhda Ýarygije Gykylygy habary bilen birleşen ikinji perişdäniň habary, Karmel dagyndaky bäsleşikde Ylýas arkaly öňden nusgalanandy. Ol hem, diňe hakyky Hudaýyň kimdigini däl, eýsem hakyky pygamberiň kimdigini hem aýan edýän bir synagdy. Aýal dogan Waýtyň gönüden-göni Ylýas arkaly nusgalanandygyny aýdýan William Milleri, Karmel dagynda Ylýas wekilçilik edýärdi. Şeýle-de bolsa, bu ýerde wekilçilik edilýän zat William Milleriň özi däl-de, onuň düşünmäge alnyp gelnen pygamberlik düşündirişiniň kadalarydy. Karmel dagynda erkek taňry Baalyň pygamberleriniň hem-de aýal taňry Aştarotyň pygamberleriniň galp pygamberlerdigi subut edildi. Millerçileriň taryhynda hem, Karmel dagy arkaly nusgalanyşy ýaly, protestant buthanalarynyň galp pygamberlerdigi aýan edildi.

When the Protestant churches manifested their rejection of the rules of prophetic interpretation of William Miller, they became the daughters of Rome. Prophetically, a daughter is an image of her mother. The test that the Protestants failed in Millerite history was the test that identified and produced an image (daughter) of the beast. It is there that the horn of true Protestantism was manifested in opposition to the horn of apostate Protestantism. Nebuchadnezzar was demanding an interpretation, and in doing so, he was providentially involved with producing a manifestation of both the false and the true prophets.

Protestant ybadathanalary Uilýam Milleriň pygamberlik düşündirişiniň düzgünlerini ret edendiklerini ýüze çykaranlarynda, olar Rimiň gyzlary boldular. Pygamberlik taýdan gyz — ejesiniň şekilidir. Protestantlaryň Millerit taryhynda şowsuz bolan synagy, haýwanyň bir şekilini (gyzyny) tanadan we emele getiren synag boldy. Hut şol ýerde hakyky Protestantizmiň şahasy dinden çykan Protestantizmiň şahasyna garşylykda ýüze çykdy. Nebukadnesar bir düşündiriş talap edýärdi, we şeýle etmek bilen, ol ýalan hem-de hakyky pygamberleriň ikisiniň-de ýüze çykarylmagyna Ylahy üpjünçilik boýunça gatnaşdy.

> They answered again and said, Let the king tell his servants the dream, and we will shew the interpretation of it. The king answered and said, I know of certainty that ye would gain the time, because ye see the thing is gone from me. But if ye will not make known unto me the dream, there is but one decree for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can shew me the interpretation thereof. Daniel 2:7–9.

> Olar ýene jogap berip: «Patyşa hyzmatkärlerine düýşi aýtsyn, biz hem onuň manysyny düşündireris» diýdiler. Patyşa jogap berip aýtdy: «Men anyk bilýärin, siz wagty utmakçy bolýarsyňyz, çünki bu zadyň menden çykyp gidendigini görýärsiňiz. Emma maňa düýşi mälim etmeseňiz, siziň üçin diňe bir höküm bardyr; çünki siz wagtyň üýtgemegine çenli meniň öňümde aýtmak üçin ýalan we bozuk sözleri taýýarlapsyňyz. Şeýlelikde, maňa düýşi aýdyň, şonda onuň manysyny düşündirip bilýändigiňizi bilerin». Daniel 2:7–9.

At the conclusion of the testing periods, the distinction which had been demonstrated at Mount Carmel, and on October 22, 1844, was also illustrated in Daniel chapter two. In the three prophetic representations of Mount Carmel, Millerite history and Nebuchadnezzar’s dream of the image, the emphasis is upon correct prophetic interpretation as represented by Elijah, Miller and Daniel. The interpretation of the dream is the message that is unsealed in the history where two classes of prophets are manifested.

Synag döwürleriniň ahyrynda, Karmel dagynda we 1844-nji ýylyň 22-nji oktýabrynda görkezilen tapawut, şeýle hem Daniýel kitabynyň ikinji babynda hem şekillendirildi. Karmel dagynyň, Millerit taryhynyň we Nebukadnesaryň heýkel baradaky düýşüniň üç pygamberlik beýanatynda nygtalýan zat, Ylýas, Miller we Daniýel tarapyndan görkezilişi ýaly, pygamberligi dogry düşündirmekdir. Düýşüň düşündirişi, iki topar pygamberiň aýan edilýän taryhynda açylýan habardyr.

> The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king’s matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean. And it is a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh. For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon. Daniel 2:10–12.

> Kaldeliler patyşanyň huzurynda jogap berip, şeýle diýdiler: «Patyşanyň meselesini bildirip biljek ýer ýüzünde hiç bir adam ýokdur; şonuň üçin hem hiç bir patyşa, hökümdar ýa-da serdar beýle zatlary hiç bir jadygöýden, palçydan ýa-da Kaldeliden soran däldir. Patyşanyň talap edýän zady örän seýrek bir zatdyr, ony patyşanyň öňünde görkezip biljek başga hiç kim ýokdur, diňe ýaşaýan ýeri ten bilen bile bolmadyk hudaýlardan başga.» Şu sebäpli patyşa gaharlanyp, örän gazaba mündi-de, Babylondaky ähli akyldarlary ýok etmegi buýurdy. Daniel 2:10–12.

At Mount Carmel, Elijah proposed the test, and the test he proposed was not only to manifest who was the true God, but also who was the true prophet. In Daniel chapter two it is the Chaldeans that identify the test which manifested the distinction between the true and the false. They explain that the interpretation which Nebuchadnezzar is seeking can only be identified by God, and not by men. They also complained that the relationship between Nebuchadnezzar and his religious wise men was an incorrect relationship when they state that “it is a rare thing that the king requireth.” They are wishing that the king, representing the State, would keep out of the religious realm over which they have been understood to be the authorities. They are not protesting against the principles of the combination of church and state, they are protesting that Nebuchadnezzar, representing the State, is demanding to be in control of the church. They would be comfortable with a church-state relationship, if the religious leaders ruled over the state. The image of the beast test is where we decide our eternal destiny–as Nebuchadnezzar’s image dream–is a life-or-death test.

Karmel dagynda Ylýas synagy teklip etdi, we onuň teklip eden synagy diňe hakyky Hudaýyň kimdigini däl, eýsem hakyky pygamberiň kimdigini hem aýan etmek üçindi. Daniýel kitabynyň ikinji babynda hakyky bilen galbyň arasyndaky tapawudy ýüze çykaran synagy kesgitleýänler hut haldelilerdir. Olar Nebukadnesaryň gözleýän ýorgudynyň diňe Hudaý tarapyndan, adamlar tarapyndan däl-de, kesgitlenip bilinjekdigini düşündirýärler. Şeýle hem olar: «patyşanyň talap edýän zady seýrek bir zatdyr» diýip beýan edenlerinde, Nebukadnesar bilen onuň dini akyldarlarynyň arasyndaky gatnaşygyň nädogry gatnaşykdygyny hem şikaýat edýärler. Olar döwletiň wekili bolan patyşanyň, özleriniň üstünden ygtyýarly hasap edilýän dini uguryna goşulmazlygyny isleýärler. Olar ybadathana bilen döwletiň birleşmeginiň ýörelgelerine garşy çykmaýarlar; olar döwletiň wekili bolan Nebukadnesaryň ybadathananyň üstünden gözegçiligi öz eline almagy talap edýändigine garşy çykýarlar. Eger-de dini ýolbaşçylar döwleti dolandyrýan bolsadylar, onda olar ybadathana-döwlet gatnaşyklaryndan razy bolardylar. Wagşyň şekili synagy, edil Nebukadnesaryň şekil baradaky düýşi ýaly, biziň ebedi ykbalymyzy kesgitleýän — ölüm-ýaşaýyş synagydyr.

> And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain. Then Daniel answered with counsel and wisdom to Arioch the captain of the king’s guard, which was gone forth to slay the wise men of Babylon: He answered and said to Arioch the king’s captain, Why is the decree so hasty from the king? Then Arioch made the thing known to Daniel. Daniel 2:13–15.

> Şeýlelik bilen paýhasly adamlaryň öldürilmegi barada perman çykdy; olar Daniýel bilen onuň ýoldaşlaryny hem öldürmek üçin gözlediler. Şonda Daniýel patyşanyň sakçylarynyň serkerdesi, Wawilonyň paýhasly adamlaryny öldürmäge çykan Arýoka paýhas we parasat bilen jogap berdi: Ol patyşanyň serkerdesi Arýoka ýüzlenip şeýle diýdi: Näme üçin bu perman patyşadan şeýle gyssagly çykdy? Şonda Arýok bu ýagdaýy Daniýele mälim etdi. Daniýel 2:13–15.

When Daniel is enlightened about the understanding of the life and death circumstances of the dream of the yet unknown image, he is representing the enlightenment of the one hundred and forty-four thousand to the fact that they are in the history of the second and visual test of the three-step testing process. But Daniel is not simply representing those who have chosen to eat the correct diet, and therefore passed the first test, but also represents the human representative that God had given special insight into biblical prophecy.

Daniel heniz näbelli şekiliň düýbi entek mälim bolmadyk düýşüniň durmuş we ölüm ýagdaýlaryna degişli düşünje barada nurlandyrylanda, ol ýüz kyrk dört müňüň üç ädimli synag işiniň ikinji we göz bilen görülýän synagynyň taryhynda durandyklary hakykatyna nurlandyrylyşyny aňladýar. Emma Daniel diňe dogry iýmitlenmäni saýlap, şonuň üçin ilkinji synagdan geçenleri aňlatmak bilen çäklenmän, eýsem Hudaýyň Mukaddes Kitabyň pygamberliklerine aýratyn düşünje beren ynsan wekili hem aňladýar.

> As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Daniel 1:17.

> Bu dört ýetginjek babatda bolsa, Hudaý olara ähli ylymda we hikmetde bilim hem başarnyk berdi; Daniel bolsa ähli görnüşler hem düýşler babatda düşünje eýe boldy. Daniel 1:17.

Though the four faithful Hebrews all passed the dietary test, Daniel was selected as the messenger of visions and dreams. Daniel is representing the prophetic messenger as represented by Elijah, John the Baptist, John the Revelator, William Miller and Future for America. The prophetic messenger is never separated from the prophetic test.

Dört wepaly ýewreý hemmesi iýmit synagyndan üstünlikli geçen hem bolsalar, görgülerdir düýşleriň habarçysy hökmünde Daniýel saýlanyldy. Daniýel pygamberlik habarçysyny — Ylýas, Çokundyryjy Ýahýa, Wahýy alan Ýahýa, William Miller we Future for America arkaly görkezilişi ýaly — wekilleşdirýär. Pygamberlik habarçysy hiç wagt pygamberlik synagyndan aýry tutulmaýar.

In the time of Christ, those who rejected the testimony of John, could not be benefitted by Jesus. In the Millerite history, those who rejected the first message (represented by William Miller), could not be benefitted by the second message. In both histories the faithful did not recognize where the testing process was leading to. The disciples refused to see the cross, though they were plainly told that it was to happen. The Millerites could not see the great disappointment. Daniel, when informed by Arioch of the life and death circumstances associated with Nebuchadnezzar’s image dream, did not know what the content of the dream was or where the image test was leading. All he knew was that it was a life and death situation. Daniel therefore needed time to understand the interpretation.

Mesihiň döwründe, Ýahýanyň şaýatlygyny ret edenler Isadan peýda tapyp bilmediler. Millerit taryhynda, birinji habary (William Miller bilen şekillendirilen) ret edenler ikinji habardan peýda tapyp bilmediler. Iki taryhda-da wepalylar synag işiniň nirä alyp barýandygyny tanap bilmediler. Şägirtler, munuň boljakdygy özlerine aýdyň aýdylan hem bolsa, haçy görmekden ýüz öwürdiler. Milleritler beýik lapykeçligi görüp bilmediler. Daniýel, Ariokdan Nebukadnesaryň şekil düýşi bilen baglanyşykly ölüm-ýaşaýyş ýagdaýlary hakynda habarly edilende, düýşüň mazmunynyň nämedigini hem-de şekil synagynyň nirä alyp barýandygyny bilmýärdi. Onuň bilýän zady diňe munuň ölüm-ýaşaýyş meselesidigidi. Şonuň üçin Daniýele düşündirişi düşünmek üçin wagt gerekdi.

> Then Daniel went in, and desired of the king that he would give him time, and that he would shew the king the interpretation. Daniel 2:16.

> Soňra Danyýel içerik girdi-de, düşündirişi patyşa beýan edip berer ýaly, özüne wagt bermegini patyşadan haýyş etdi. Danyýel 2:16.

Daniel had manifested faith in the diet (methodology) he had decided to eat at the first test. Therefore he was given time, as were the disciples in the time of Christ. The time that was given to the disciples was the timespan of Christ’s death, burial, resurrection and his initial ascension, before He met with the disciples on the road to Emmaus, and then again in the upper room. Then at the end of the time He breathed upon them the Holy Spirit.

Danyýel ilkinji synagda iýmegi karar eden berhiziňe (usula) bolan imanyny ýüze çykarypdy. Şonuň üçin, Mesihiň döwründe şägirtlere berlişi ýaly, oňa hem wagt berildi. Şägirtlere berlen wagt Mesihiň ölümi, jaýlanyşy, direlişi we Emmaus ýolunda şägirtler bilen duşuşmazyndan hem-de soňra ýokarky otagda olar bilen ýene duşuşmazyndan öňki ilkinji asmana göterilişiniň aralygy boldy. Soňra şol wagtyň ahyrynda Ol olaryň üstüne Mukaddes Ruhu üfledi.

> And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. John 20:22.

> Ol muny aýdan soň, Ol olaryň üstüne üfledi-de, olara şeýle diýdi: «Mukaddes Ruhy kabul ediň». John 20:22.

Ezekiel prophesied and the dead bones were brought together. Then Ezekiel prophesied again and the Holy Spirit was breathed upon the newly formed bodies, and they stood up as a mighty army. When Christ breathed upon the disciples, He opened their understanding.

Hezekiýel pygamberlik etdi, we öli süňkler bir ýere jemlendi. Soňra Hezekiýel ýene pygamberlik etdi, Mukaddes Ruh täze emele gelen bedenleriň üstüne üflendi, olar hem güýçli bir goşun bolup aýaga galdylar. Mesih şägirtleriniň üstüne üfende, olaryň akyl-düşünjesini açdy.

> Then opened he their understanding, that they might understand the scriptures. Luke 24:25.

> Soňra Mukaddes Ýazgylara düşünmekleri üçin olaryň akyllaryny açdy. Luka 24:25.

All the prophets are speaking of the end of the world, and Daniel is no exception. The time he requested was a period of time that he might receive enlightenment. The time of waiting for the Millerites, was from the first disappointment until they recognized that they were in the tarrying time in connection with the prophecies of Matthew chapter twenty-five and of Habakkuk chapter two. The history of the tarrying time in Millerite history was fulfilled in the time of the second angel’s message. Daniel chapter two is representing that same history, so his request for time prophetically aligns with the Millerites’ tarrying time. Therefore, Daniel’s request for time and the tarrying time of the Millerites represents the tarrying time of the one hundred and forty-four thousand, which began on July 18, 2020.

Ähli pygamberleriň hemmesi dünýäniň ahyry barada sözleýär, we Daniel hem muňa degişli däldir. Onuň soran wagty, ýagtylandyrylyşy kabul edip bilmegi üçin berlen bir döwürdi. Milleritler üçin garaşylan wagt, ilkinji lapykeçlikden başlap, olaryň Matta kitabynyň ýigrimi bäşinji baby we Habakkuk kitabynyň ikinji babyndaky pygamberlikler bilen baglanyşyklykda gijikdirilýän wagt içinde durandyklaryna düşünýänçä dowam etdi. Millerit taryhyndaky gijikdirilýän wagtyň taryhy ikinji perişdäniň habarynyň döwründe ýerine ýetdi. Danieliň ikinji baby hem şol bir taryhy görkezýär, şonuň üçin onuň wagt soramagy pygamberlik taýdan Milleritleriň gijikdirilýän wagty bilen gabat gelýär. Şonuň üçin Danieliň wagt soramagy we Milleritleriň gijikdirilýän wagty ýüz kyrk dört müňüň gijikdirilýän wagtyny aňladýar; bu bolsa 2020-nji ýylyň 18-nji iýulynda başlady.

Daniel’s request for time to understand Nebuchadnezzar’s image dream is represented in Revelation chapter eleven as the three and a half days that the two witness lay dead in the street. In the history of the three and a half days of Revelation eleven, the three and a half days that symbolically represent a prophetic wilderness, there is a voice that cries. The human voice that is employed by the Comforter to awaken and bring the dead dry bones to life is represented by Daniel, who is given the prophetic revelation of what the dream was and what it represented. The voice crying in the wilderness has been given prophetic understanding of dreams and visions, as represented by Daniel. The voice is crying, thus identifying that he has been given the message of the Midnight Cry, and the cry is given at midnight, which represents darkness.

Nebukadnesaryň şekil baradaky düýşüne düşünmek üçin Daniýeliň wagt soramagy, Ylham kitabynyň on birinji babynda iki şaýadyň köçede öli ýatan üç ýarym güni hökmünde görkezilýär. Ylham kitabynyň on birinji babyndaky üç ýarym günüň taryhynda — pygamberlik çölüni nyşanly görnüşde aňladýan şol üç ýarym günde — gygyryp ses edýän bir ses bar. Teselliberiji tarapyndan öli gury süňkleri oýarmak we olara ýaşaýyş bermek üçin ulanylýan ynsan sesi, düýşüň näme bolandygyny we onuň nämäni aňladýandygyny görkezýän pygamberlik ylhamy berlen Daniýel bilen şekillendirilýär. Çölde gygyryp ses edýän sese, Daniýelde şekillendirilişi ýaly, düýşlere we görnüşlere degişli pygamberlik düşünjesi berildi. Ol ses gygyryp dur, şeýlelik bilen oňa Gijäniň Ýarysyndaky Gygyryşyň habarynyň berlendigini görkezýär; bu gygyryş bolsa gijäniň ýarysynda berilýär, bu hem garaňkylygy aňladýar.

In the deepest darkness at midnight the voice (Daniel) was given understanding of a message that was cloaked in darkness. The command given to the voice (Ezekiel), is to prophesy to the dead dry bones. As he does so, the Comforter is breathed upon the dead in the street and they are “revived.” But the revival is only accomplished by prayer. Prayer is a waymark in the history of the revival of the dead dry bones that are slain in the street. Daniel prophetically represents that waymark, right at the appropriate place where the waymark is identified.

Ýary gijäniň iň çuň garaňkylygynda sesä (Danyýel) garaňkylyk bilen örtülen habara düşünje berildi. Sesä (Hezekiýele) berlen buýruk, öli guran süňklere pygamberlik etmekdir. Ol muny edende, köçede ýatan ölüleriň üstüne Teselli Beriji üflenýär we olar “direldilýär.” Emma bu direliş diňe doga arkaly amala aşyrylýar. Doga, köçede öldürilen öli guran süňkleriň direlişiniň taryhynda bir ýolbelgisidir. Danyýel şol ýolbelgini pygamberlik taýdan, hut ýolbelginiň görkezilen degişli ýerinde aňladýar.

> “A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer. While the people are so destitute of God’s Holy spirit, they cannot appreciate the preaching of the Word; but when the Spirit’s power touches their hearts, then the discourses given will not be without effect. Guided by the teachings of God’s Word, with the manifestation of His Spirit, in the exercise of sound discretion, those who attend our meetings will gain a precious experience, and returning home, will be prepared to exert a healthful influence.

> Hakyky takwalylygyň aramyzda täzeden janlanmagy ähli zerurlyklarymyzyň içinde iň beýigi hem iň gyssaglysydyr. Muny gözlemek biziň ilkinji işimiz bolmalydyr. Rebbiň berekedini almak üçin yhlasly tagalla bolmalydyr; bu, Hudaýyň Öz berekedini bize bermäge meýilli däldigi üçin däl, eýsem biziň ony kabul etmäge taýýar däldigimiz üçindir. Asmandaky Atamyz, ýer ýüzündäki ata-eneleriň öz çagalaryna ýagşy sowgatlary bermäge isleg bildirşinden-de has beter, Özünden soraýanlara Mukaddes Ruhuny bermäge meýillidir. Emma Hudaýyň bize Öz berekedini bermegi wada eden şertlerini berjaý etmek — boýun almak, peselmek, toba etmek we yhlasly doga etmek arkaly — biziň işimizdir. Täzeden janlanma diňe doga jogap hökmünde garaşylmalydyr. Halk Hudaýyň Mukaddes Ruhundan şeýle derejede mahrum bolýan wagtynda, Olar Sözüň wagz edilmegine gadyryny bilip bilmezler; emma Ruhuň güýji olaryň ýüreklerine degende, onda aýdylýan wagyzlar täsirsiz bolmaz. Hudaýyň Sözüniň taglymlary bilen ugrukdyrylyp, Onuň Ruhunyň ýüze çykmasy astynda, sagdyn paýhas bilen hereket edilende, ýygnaklarymyza gatnaşýanlar gymmatly bir tejribe gazanarlar we öýlerine dolanyp, sagdyn täsir etmäge taýýar bolarlar.

> “The old standard bearers knew what it was to wrestle with God in prayer, and to enjoy the outpouring of His Spirit. But these are passing off from the stage of action; and who are coming up to fill their places? How is it with the rising generation? Are they converted to God? Are we awake to the work that is going on in the heavenly sanctuary, or are we waiting for some compelling power to come upon the church before we shall arouse? Are we hoping to see the whole church revived? That time will never come.

> Köne baýdak göterijiler doga arkaly Hudaý bilen göreşmegiň nämedigini-de, Onuň Ruhunyň bol dökülmeginden lezzet almagyň nämedigini-de bilýärdiler. Emma bular iş meýdanyndan gidip barýarlar; olaryň ýerini doldurmak üçin kimler öňe çykýar? Ösüp gelýän nesil bilen ýagdaý nähili? Olar Hudaýa ýüz öwrüp, imana geldilermi? Biz asman mukaddes ýerinde bolup geçýän işe oýanykmysak, ýa-da oýanmagymyz üçin ybadathana üstüne täsirli bir güýjüň gelmegine garaşýarysmy? Bütin ybadathananyň janlanandygyny görmäge umyt edýärismi? Şol wagt hiç haçan gelmez.

> “There are persons in the church who are not converted, and who will not unite in earnest, prevailing prayer. We must enter upon the work individually. We must pray more, and talk less. Iniquity abounds, and the people must be taught not to be satisfied with a form of godliness without the spirit and power. If we are intent upon searching our own hearts, putting away our sins, and correcting our evil tendencies, our souls will not be lifted up unto vanity; we shall be distrustful of ourselves, having an abiding sense that our sufficiency is of God.” Selected Messages, book 1, 121, 122.

> Ybadathana içinde imana gelmedik adamlar bar, olar yhlasy bilen, netijeli doga goşulmazlar. Biz işi şahsy taýdan başlamalydyrys. Biz has köp doga etmeli we azrak gürlemelidiris. Kanunsyzlyk köpelýär, we halka hudaýsöýüjiligiň diňe görnüşi bilen, emma onuň ruhy we güýji bolmazdan kanagatlanmaly däldigi öwredilmelidir. Eger biz öz ýüreklerimizi barlamaga, günälerimizi taşlamaga we erbet meýillerimizi düzetmäge yhlas edýän bolsak, onda janlarymyz biderek zada ýokary göterilmez; biz özümize ynamsyz bolarys, ýeterlikliligimiziň Hudaýdandygyny hemişelik duýup ýaşarys.” Saýlanan Habarlar, 1-nji kitap, 121, 122.

Based upon faith in the diet that Daniel had chosen to eat, he was then brought into a visual testing process that required him to use the methodology that was represented by his diet, to first promise that his God would identify and explain the dream, and thereafter accomplish the presentation of that dream to the king. He possessed the correct diet, or the correct methodology, and then he was to visually manifest his faith by presenting the message of Nebuchadnezzar’s image dream that was in absolute “darkness.” His next action, was his visual manifestation of faith, for he then exercised the divine formula for God’s people when they find themselves in darkness.

Danyýlyň iýmegi üçin saýlan iýmitine bolan imanyna esaslanyp, ol soňra göz öňünde amala aşyrylýan synag işine getirildi; bu iş ondan iýmitiniň aňladýan usulyny ulanmagy, ilki bilen özüniň Hudaýynyň düýşi tanadyp, düşündirjekdigine wada bermegi, şondan soň bolsa şol düýşi patyşanyň öňünde beýan etmegi talap edýärdi. Onda dogry iýmit, ýagny dogry usul bardy; soňra bolsa ol mutlak “garaňkylykda” bolan Nebukadnesaryň şekil baradaky düýşüniň habaryny beýan etmek arkaly öz imanyny göz bilen görünýän görnüşde ýüze çykarmalydy. Onuň indiki hereketi imanyň göz bilen görülýän ýüze çykmasy boldy, çünki ol şol wagt Hudaýyň halky garaňkylykda galanda olar üçin niýetlenen ylahy usuly amal etdi.

> “The darkness of the evil one encloses those who neglect to pray. The whispered temptations of the enemy entice them to sin; and it is all because they do not make use of the privileges that God has given them in the divine appointment of prayer. Why should the sons and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence? Without unceasing prayer and diligent watching we are in danger of growing careless and of deviating from the right path. The adversary seeks continually to obstruct the way to the mercy seat, that we may not by earnest supplication and faith obtain grace and power to resist temptation.” Steps to Christ, 94.

> “Ýamanlygyň garaňkylygy doga etmegi äsgermezlik edýänleri gurşap alýar. Duşmanyň pyşyrdap aýdýan synaglary olary günä höweslendirýär; munuň hemmesi-de Hudaýyň olara doga etmegiň ylahy bellenişinde beren artykmaçlyklaryndan peýdalanmaýandyklary üçindir. Näme üçin Hudaýyň ogullary we gyzlary doga etmäge höwessiz bolmaly, haçan-da doga imanyň elindäki açar bolup, asmanynyň hazynasynyň gapysyny açýar, şol ýerde Gudratygüýçliligiň çäksiz baýlyklary saklanyp goýlandyr? Üznüksiz doga etmezden we yhlasly hüşgärliksiz biz seresapsyzlyga düşmek we dogry ýoldan sowulmak howpuna duçar bolýarys. Garşydaş biziň tüýs ýürekden edýän dilegimiz we imanymyz arkaly synaga garşy durmak üçin merhemet hem güýç almazlygymyz üçin, merhemet tagtyna barýan ýoly hemişe böwetlemäge çalyşýar.” Steps to Christ, 94.

With the darkness of the content of Nebuchadnezzar’s dream of the night, Daniel pressed together with his three companions and prayed.

Nebukadnesaryň gijeki düýşüniň mazmunynyň garaňkylygy bilen ýüzbe-ýüz bolan Daniel üç ýoldaşy bilen birleşip doga etdi.

> Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon. Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven. Daniel answered and said, Blessed be the name of God for ever and ever: for wisdom and might are his: And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him. I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee: for thou hast now made known unto us the king’s matter. Daniel 2:17–23.

> Soňra Danyýel öz öýüne gitdi-de, bu meseläni öz ýoldaşlary bolan Hananja, Mişaýel we Azarja mälim etdi; olar Babeliň galan akyldarlary bilen birlikde heläk bolmaz ýaly, bu syr barada asman Hudaýyndan rehim-şepagat dilesinler diýdi. Şondan soň syr Danyýele gije görnüşinde aýan edildi. Şonda Danyýel asman Hudaýyna alkyş etdi. Danyýel söz aldy-da aýtdy: Hudaýyň ady baky-bakydan baky-bakýa çenli mübärek bolsun; çünki hikmet we gudrat Onuňkydyr. Wagtlary we möwsümleri Ol üýtgedýär; patyşalary aýyrýar we patyşalary belleýär; hikmeti akyldarlara, akyly düşünýänlere bolsa bilim berýär. Ol çuň we gizlin zatlary aýan edýär; garaňkylykda näme bardygyny bilýär, ýagtylyk hem Onuň bilendir. Eý, atalarymyň Hudaýy, maňa hikmet we gudrat bereniň, indi bolsa senden dileg eden zadymyzy maňa mälim edeniň üçin Saňa şükür edýärin we Saňa alkyş aýdýaryn; çünki Sen indi patyşanyň meselesini bize mälim etdiň. Danyýel 2:17–23.

Daniel was then rewarded by Him that “knoweth what is in the darkness.” The movement for Sunday legislation is going on in darkness, and those who have made a profession of consuming the divine diet are required to recognize the formation of the image of the beast that prepares the religious and political platform for enforcing the mark of papal authority.

Soňra Daniýel “garaňkylykda näme bardygyny bilýän” tarapyndan sylaglandy. Ýekşenbe kanunçylygy ugrunda hereket garaňkylykda dowam edýär, we ilahi iýmiti kabul edýändiklerini ykrar edenlerden, papalyk häkimiýetiniň nyşanyny mejbury girizmek üçin dini we syýasy meýdançany taýýarlaýan haýwanyň şekiliniň emele gelişini ykrar etmek talap edilýär.

Daniel chapter two is identifying not simply the history of the second angel in Millerite history, but more directly he is illustrating the history of the second angel in the movement of the third angel. In the testing of Nebuchadnezzar’s image dream, the test of the image of the beast is represented. The prophetic steps of God’s people awakening to the life and death circumstances of the approaching Sunday law is being very specifically identified in the books of Daniel and Revelation.

Danielyň ikinji baby diňe bir Millerit taryhyndaky ikinji perişdäniň taryhyny görkezmän, eýsem has göni manyda üçünji perişdäniň hereketindäki ikinji perişdäniň taryhyny beýan edýär. Nebukadnesaryň şekil baradaky düýşüniň synagynda haýwanyň şekiliniň synagy görkezilýär. Hudaýyň halkynyň ýakynlaşýan ýekşenbe kanunynyň ýaşaýyş we ölüm häsiýetli ýagdaýlaryna oýanmagynyň pygamberlik ädimleri Daniýel we Ylham kitaplarynda örän anyk görkezilýär.

Daniel, represents the messenger of the history where the life-or-death message of the image dream goes forth. He stands upon the diet he has come to understand, and by faith states that God can make known the vision, but he requests time. The time is the tarrying time. At the conclusion of the tarrying time, he is given knowledge of what was in Nebuchadnezzar’s dark dream, but not simply that. He not only receives understanding of the image dream, which typifies the image of the beast and its associated test, but he is also praising God at the end of the tarrying time for God “giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him.”

Danyýl, jan ugrunaýjy arzuwynyň durmuş ýa ölüm habarynyň öňe çykýan taryhynyň habarçysyny aňladýar. Ol öz düşünip ýeten iýmit düzgüni üstünde berk durýar we iman arkaly Hudaýyň bu görnüşi mälim edip biljekdigini aýdýar, emma ol wagt soraýar. Şol wagt — eglenme wagtydyr. Eglenme wagtynyň ahyrynda oňa Nebukadnesaryň garaňky arzuwynda näme bolandygy baradaky bilim berilýär, emma diňe şol däl. Ol diňe haýwan şekilini we onuň bilen baglanyşykly synagy nusgalaýan heýkel arzuwyna düşünje almak bilen çäklenmän, eýsem eglenme wagtynyň ahyrynda Hudaýy şeýle diýibem wasp edýär: “ol dana adamlara hikmet, düşünjäni bilýänlere bilim berýär; çuň we gizlin zatlary açýar; garaňkylykda nämäniň bardygyny bilýär, yşyk onuň ýanynda mesgen tutýar.”

Daniel is here placing his praise in the context that there has been an “increase of knowledge”, for he who identifies in chapter twelve that the “wise” will understand the “increase of knowledge”, and is also praising God that He had given “wisdom” and “knowledge” to “the wise.” He is directly referencing the wise virgins, and connecting his time with the tarrying time. He is placing the illustration found in chapter two directly into the perfect fulfillment of the tarrying time of Matthew twenty-five in the movement of the third angel. More significantly is the fact that the book of Revelation identifies that just before the close of probation, John was told to seal not the sayings of the prophecies of the books of Daniel and Revelation, for they are the same book.

Danyýel bu ýerde öz alkyşyny “bilimiň artmagy” bolan ýagdaýyň çäginde beýan edýär; çünki on ikinji bapda “akyllylaryň” “bilimiň artmagyna” düşüner diýip kesgitleýän hem-de Hudaýyň “akyllylara” “paýhas” we “bilim” berendigini alkyşlaýan şol özüdür. Ol gös-göni paýhasly gyzlara salgylanýar we öz döwrüni gijä galma wagty bilen baglanyşdyrýar. Ol ikinji bapda duş gelýän mysaly gönüden-göni üçünji perişdäniň hereketinde Matta ýigrimi bäşdäki gijä galma wagtynyň kämil ýerine ýetmesiniň içine ýerleşdirýär. Has-da ähmiýetlisi bolsa, Ylham kitaby synag möhletiniň tamamlanmagynyň edil öňüsyrasynda Ýahýa Danyýel we Ylham kitaplarynyň pygamberlikleriniň sözlerini möhürlemeli däl diýlip aýdylandygyny görkezýär, çünki olar şol bir kitapdyr.

> 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 golaýdyr. Adalatsyz bolan heniz-de adalatsyz bolsun; nejis bolan heniz-de nejis bolsun; dogruçyl bolan heniz-de dogruçyl bolsun; mukaddes bolan heniz-de mukaddes bolsun». Ylham 22:10, 11.

The time when the prophecies of Daniel and Revelation are to be unsealed is in the tarrying time of the parable of the ten virgins, and that time is represented by Daniel’s request for time. His request for time was followed by prayer, which must take place in advance of the resurrection of the dead dry bones. In the time period that the increase of knowledge and the understanding of the dream image that is cloaked in darkness was revealed, God did something else for Daniel. “He revealeth the deep and secret things.” The secret thing of the history of the Midnight Cry is the prophecy in Revelation that is unsealed just before probation closes. That “deep and secret” thing is “truth.”

Danyýl we Ylham kitabyndaky pygamberlikleriň açylmaly wagty on gyzyň tymsalyndaky gijä galynýan wagtdyr, we şol wagt Danyýylyň wagt soramagy arkaly görkezilýär. Onuň wagt baradaky haýyşy doga bilen dowam etdi; bu bolsa gurak süňkleriň ölülerden direlmeginden öň bolup geçmelidir. Bilimiň artdyrylan we garaňkylykda örtülen düýş keşbiniň düşünilişiniň aýan edilen döwründe, Hudaý Danyýyl üçin ýene bir işi etdi. “Ol çuň we gizlin zatlary aýan edýär.” Ýarygijeki Çagyryşyň taryhynyň gizlin zady — merhemet döwrüniň ýapylmagyna az wagt galanda açylýan Ylham kitabyndaky pygamberlikdir. Şol “çuň we gizlin” zat “hakykatdyr.”

Truth becomes the prophetic key that is opened to the messenger represented by Daniel that allows the hidden history of the “seven thunders” to be recognized. The hidden history is the history of three waymarks. The first is a disappointment and the last is a disappointment as illustrated in Millerite history. The Hebrew word that is translated as “truth” was created by the “Wonderful Linguist”, through the combination of the first, thirteenth and last letter of the Hebrew alphabet. Jesus is the first and last, and He is the “truth.” The structure of the word that was created by the “Wonderful Linguist” identifies the three prophetic waymarks that are the hidden history of the “seven thunders,” that were to be sealed until Daniel asked for “time” and went to prayer.

Hakykat, Daniel bilen şekillendirilen habara açylýan pygamberlik açary bolup, “ýedi gök gürlemesi”niň gizlin taryhynyň tanalmagyna ýol açýar. Gizlin taryh üç sany ýolbelgisiniň taryhydyr. Birinjisi lapykeçlikdir, iň soňkusy hem Millerçi taryhynda görkezilişi ýaly lapykeçlikdir. “Hakykat” diýip terjime edilýän ýewreý sözi, ýewreý elipbiýiniň birinji, on üçünji we soňky harpynyň birleşdirilmegi arkaly “Gudratly Dilçi” tarapyndan döredildi. Isa ilkinji hem-de soňkydyr, we Ol “hakykatdyr.” “Gudratly Dilçi” tarapyndan döredilen sözüň gurluşy, Daniel “wagty” sorap doga ýüz tutýança möhürlenmeli bolan “ýedi gök gürlemesi”niň gizlin taryhy bolan üç pygamberlik ýolbelgisini görkezýär.

The disappointment of July 18, 2020, was the first waymark, and it illustrates the disappointment associated with the last of three waymarks, which is the Sunday law. The middle letter, the thirteenth letter is a symbol of rebellion, and it is a symbol of the middle waymark of the hidden history of the seven thunders. The rebellion is represented by the foolish virgins at the Midnight Cry, for the Midnight Cry is the middle waymark of the three-step history of July 18, 2020, the Midnight Cry and the soon-coming Sunday law. As soon as it is midnight, time moves into the thirteenth hour, where the visible manifestation of the foolish virgins is demonstrated by their recognition that they do not have the golden oil.

2020-nji ýylyň 18-nji iýulyndaky lapykeçlik birinji ýolbelligi boldy, we ol üç ýolbelginiň soňkusy bolan Ýekşenbe kanuny bilen baglanyşykly lapykeçligi görkezýär. Ortadaky harp, on üçünji harp, pitnäniň nyşanydyr, we ol ýedi gök gürlemesiniň gizlin taryhynyň ortaky ýolbelliginiň hem nyşanydyr. Pitne, Ak ýarym gijäniň çagyryşynda akylsyz gyzlar arkaly şekillendirilýär, çünki Ak ýarym gijäniň çagyryşy 2020-nji ýylyň 18-nji iýuly, Ak ýarym gijäniň çagyryşy we tizden geljek Ýekşenbe kanunynyň üç basgançakly taryhynyň ortaky ýolbelligidir. Sagat ýarym gije bolan dessine, wagt on üçünji sagada geçýär; şol ýerde akylsyz gyzlaryň görünýän ýüze çykmasy olaryň altyn ýagynyň ýokdugyny tanamagy arkaly görkezilýär.

In the symbolic “wilderness” of the “three and a half days” of Revelation chapter eleven, God’s people are represented as being in the symbolic history of the curse of “seven times.” At the end of that period, they are to recognize that they have been scattered, that they have sinned, that their fathers have sinned, that they have been walking contrary to God and that God has been walking contrary to them. That recognition is to lead them to pray the Leviticus twenty-six prayer. That recognition that they must pray the prayer of Leviticus’s twenty-six prayer aligns prophetically with Daniel’s prayer of Daniel chapter two, and it is illustrated by Daniel’s prayer in chapter nine. The reason that Daniel prayed the Leviticus twenty-six prayer in chapter nine was based upon his recognition that he was at the end of the seventy years of Jeremiah’s prophecy of the captivity of God’s people.

Ylhamyň on birinji babyndaky «üç ýarym günüň» nyşanlaýyn «çölünde» Hudaýyň halky «ýedi wagtyň» näletiniň nyşanlaýyn taryhynda hökmünde görkezilýär. Şol döwrüň ahyrynda olar özleriniň dargadylandygyny, özleriniň günä edendigini, atalarynyň günä edendigini, özleriniň Hudaýa garşy ýöreýändigini we Hudaýyň hem olara garşy ýöreýändigini ykrar etmelidirler. Şol ykrar olary Lewiler kitabynyň ýigrimi altynjy babyndaky dogany etmäge getirmelidir. Olar Lewiler kitabynyň ýigrimi altynjy babyndaky dogany etmelidiklerini ykrar etmegi pygamberlik taýdan Daniýel kitabynyň ikinji babyndaky Daniýeliň dogasy bilen gabat gelýär we bu Daniýeliň dokuzynjy babyndaky dogasy arkaly suratlandyrylýar. Daniýeliň dokuzynjy bapda Lewiler kitabynyň ýigrimi altynjy babyndaky dogany etmeginiň sebäbi, onuň Hudaýyň halkynyň ýesirligi hakdaky Ýeremiýanyň pygamberliginiň ýetmiş ýylynyň ahyryna gelip ýetendigini ykrar etmegine esaslanýardy.

Those same seventy years represent the history of the sealing of God’s people. Those seventy years represent the cleansing of Malachi chapter three and Christ’s two temple cleansings. They represent the history of the test of the image of the beast. That history began on September 11, 2001, and ends at the soon-coming Sunday law. At the end of that symbolic seventy-year period, Daniel seeks a “tarrying time” so he can pray. His prayer was answered when the final secret of prophecy was revealed unto him. That revelation came while God’s true Protestant people were still in the “wilderness” scattering time after July 18, 2020. At that time the “truth” was revealed to the “voice crying in the wilderness”.

Şol bir ýetmiş ýyl Hudaýyň halkynyň möhürlenişiniň taryhyny aňladýar. Şol ýetmiş ýyl Malakiýanyň üçünji babyndaky päklenmäni hem-de Mesihiň ybadathanany iki gezek arassalamasyny aňladýar. Olar haýwanyň keşbiniň synagynyň taryhyny aňladýar. Şol taryh 2001-nji ýylyň 11-nji sentýabrynda başlady we ýakynda geljek ýekşenbe kanuny bilen tamamlanýar. Şol simwolik ýetmiş ýyllyk döwrüň ahyrynda, Danyýel doga edip bilmek üçin bir “gijikme wagtyny” gözleýär. Onuň dogasy pygamberligiň soňky gizlin syry özüne aýan edilende jogaplandy. Şol aýanlyk Hudaýyň hakykatçy protestant halky 2020-nji ýylyň 18-nji iýulyndan soň hem “çölde” dargama döwründe bolan wagty geldi. Şol wagtda “hakykat” “çölde gygyryp duran sese” aýan edildi.

We will continue Daniel chapter two in the next article.

Biz Daniel kitabynyň ikinji baby boýunça indiki makalada dowam ederis.

> And the anger of the Lord was kindled against this land, to bring upon it all the curses that are written in this book: And the Lord rooted them out of their land in anger, and in wrath, and in great indignation, and cast them into another land, as it is this day. The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:27–29.

> Şeýlelikde, Rebbiň bu ýurda garşy gahary alowlanyp, bu kitapda ýazylan ähli näletleri onuň üstüne getirdi. Reb olary gaharda, gazapda we beýik hiddetde öz ýurtlaryndan köki bilen sogrup çykardy-da, şu günküsi ýaly başga bir ýurda taşlady. Gizlin zatlar Hudaýymyz Rebbiňkidir; emma aýan edilen zatlar bize we biziň perzentlerimize ebedilik degişlidir, şonuň üçin biz bu Kanunyň ähli sözlerini ýerine ýetireris. Kanuny gaýtalama 29:27–29.

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