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# The Book of Daniel - Number Thirty-Four

Danyýel kitaby – Otuz dördünji san

The Unveiling of Daniel: A Prophetic Journey through Earth’s History and God’s Judgments

Danyýeliň Aýan Edilişi: Ýeriň Taryhynyň we Hudaýyň Hökümleriniň Üsti bilen Pygamberlik Syýahaty

Author

Jeff Pippenger

Published

December 29, 2023

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The first six chapters of the book of Daniel represent the history of the earth beast of Revelation thirteen. The United States (the earth beast), began as the sixth kingdom of Bible prophecy in 1798, when the papacy (the sea beast of Revelation thirteen) received a prophetic deadly wound, and ended its reign as the fifth kingdom of Bible prophecy.

Daniýel kitabynyň ilkinji alty baby Ylhamyň on üçünji babyndaky ýer haýwanynyň taryhyny aňladýar. Birleşen Ştatlar (ýer haýwany) 1798-nji ýylda, papalyk (Ylhamyň on üçünji babyndaky deňiz haýwany) pygamberlik taýdan ölümli ýara alanda, Mukaddes Ýazgydaky pygamberligiň altynjy patyşalygy hökmünde başlady we Mukaddes Ýazgydaky pygamberligiň bäşinji patyşalygy hökmünde öz hökümranlygyny tamamlady.

The history of the earth beast is the history of the warning of the approach of God’s judgments. In the beginning of the history of the earth beast, God’s investigative judgment began, and at the ending of the earth beast God’s executive judgment begins. The warning of the approach of God’s investigative judgment, at the beginning, was represented by the first angel’s message of Revelation chapter fourteen, which arrived at the “time of the end” in 1798. The warning of the approach of God’s executive judgment, at the ending is represented as the three angels’ messages of Revelation chapter fourteen, which arrived at the “time of the end” in 1989.

Ýer haýwanynyň taryhy Hudaýyň hökmleriniň golaýlaşýandygy baradaky duýduryşyň taryhydyr. Ýer haýwanynyň taryhynyň başynda Hudaýyň derňew hökmi başlandy, ýer haýwanynyň ahyrynda bolsa Hudaýyň ýerine ýetiriji hökmi başlanýar. Başlangyçda Hudaýyň derňew hökminiň golaýlaşýandygy baradaky duýduryş, 1798-nji ýylda “ahyryzamanyň wagtyna” gelen Ylham kitabyň on dördünji babyndaky birinji perişdäniň habary arkaly nyşanlandyryldy. Ahyrynda bolsa Hudaýyň ýerine ýetiriji hökminiň golaýlaşýandygy baradaky duýduryş, 1989-njy ýylda “ahyryzamanyň wagtyna” gelen Ylham kitabyň on dördünji babyndaky üç perişdäniň habarlary hökmünde nyşanlandyrylýar.

At every “time of the end” a part of the book of Daniel is unsealed. In the beginning history of the earth beast, in 1798, chapters seven, eight and nine of Daniel were unsealed. Those chapters are represented as the vision of the Ulai River. At the ending history of the earth beast, in 1989, chapters ten, eleven and twelve of Daniel were unsealed. Those chapters are represented as the vision of the Hiddekel River. Whenever the book of Daniel is unsealed, there is a three-step testing process brought upon the generation that is then living.

“Ahyrzamanyň wagtynyň” her birinde Daniýel kitabynyň bir bölegi açylýar. Ýer ýüzündäki ýyrtyjy haýwanyň başlangyç taryhynda, 1798-nji ýylda, Daniýeliň ýedinji, sekizinji we dokuzynjy baplary açyldy. Ol baplar Ulaý derýasynyň görnüşi hökmünde görkezilýär. Ýer ýüzündäki ýyrtyjy haýwanyň tamamlaýjy taryhynda, 1989-njy ýylda, Daniýeliň onunjy, on birinji we on ikinji baplary açyldy. Ol baplar Hiddekel derýasynyň görnüşi hökmünde görkezilýär. Daniýel kitaby haçan açylsa, şol wagtda ýaşaýan nesliň üstüne üç basgançakly synag prosesi getirilýär.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Ol şeýle diýdi: Bar, Daniel, öz ýoluň bilen git; çünki bu sözler ahyrzaman wagtyna çenli ýapyk we möhürli saklanandyr. Köpler päklener, ak ediler we synagdan geçiriler; emma erbetler erbetlik ederler; erbetleriň hiç biri düşünmez; emma dana bolanlar düşünerler. Daniel 12:9, 10.

The three-step testing process is based upon the structure of the Hebrew word that is translated as “truth,” which was created by combining the first, thirteenth and last letters of the Hebrew alphabet. The Hebrew word represents and possesses God’s creative power. All prophetic truth is structured upon that word, as is the three-step testing process in Daniel chapter twelve. The word represents not only God’s creative power, but also Jesus Christ, who is the Truth, and who is also the First and Last, as represented by the first and last letters of the Hebrew alphabet.

Üç basgançakly synag barlagy prosesi, «hakykat» diýip terjime edilýän ibrany sözüniň gurluşyna esaslanýar; ol ibrany elipbiýiniň birinji, on üçünji we soňky harplaryny birleşdirmek arkaly döredilipdir. Ibrany sözi Hudaýyň ýaradyjy güýjüni aňladýar we oňa eýedir. Ähli pygamberlik hakykaty şol sözüň üstünde gurluşyk edilendir; Daniel kitabynyň on ikinji babyndaky üç basgançakly synag barlagy prosesi hem şonuň ýalydyr. Bu söz diňe bir Hudaýyň ýaradyjy güýjüni däl, eýsem Hakykat bolan Isa Mesihi hem aňladýar; Ol hem ibrany elipbiýiniň birinji we soňky harplary bilen şekillendirilişi ýaly, Ilki we Soňky bolýandyr.

The beginning history of the earth beast, when the warning of the approach of the investigative judgment arrived at the time of the end in 1798, is represented by the first angel of Revelation fourteen. The first angel’s message of Revelation chapter fourteen possesses each of the three steps, which are the truth, and that represent the three-step testing process which confronted the generation when the first angel arrived in 1798.

1798-nji ýylda derňew hökümanyň golaýlaşýandygy baradaky duýduryş ahyrzamanyň döwründe ýetip gelende, ýerden çykan haýwanyň taryhynyň başlangyjy Ylham kitabynyň on dördünji babyndaky birinji perişde arkaly görkezilýär. Ylham kitabynyň on dördünji babyndaky birinji perişdäniň habary hakykat bolan şol üç ädimiň hersini özünde jemleýär; bu bolsa, 1798-nji ýylda birinji perişde gelende şol nesliň öňünde duran üç basgançakly synag işini aňladýar.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Revelation 14:6, 7.

> Soňra men asmanyň ortasynda uçup barýan başga bir perişdäni gördüm; onuň ýerde ýaşaýanlara, her millete, taýpa, dile we halka wagyz etmäge ebedi Hoş Habary bardy. Ol güýçli ses bilen şeýle diýýärdi: «Hudaýdan gorkuň we Oňa şöhrat beriň; çünki Onuň höküm sagady geldi; asmanyňy, ýeri, deňzi we suw çeşmelerini Ýaradana sežde ediň». Ylham 14:6, 7.

The ending history of the earth beast, when the warning of the approach of the executive judgment arrived at the time of the end in 1989 is represented by the three angels of Revelation chapter fourteen. The three angels of Revelation fourteen represent the three steps, that are the truth, and the three angels represent the three-step testing process which confronted the generation living when the third angel arrived in 1989.

1989-njy ýylda ahyrzamanyň wagtynda ýerine ýetiriji hökümüň golaýlaşýandygy baradaky duýduryş gelip ýetende, ýer ýyrtyjysynyň taryhynyň ahyry Ylham kitabyň on dördünji babyndaky üç perişde arkaly şekillendirilýär. Ylhamyň on dördünji babyndaky üç perişde hakykat bolan üç ädimi aňladýar, we şol üç perişde 1989-njy ýylda üçünji perişde gelip ýetende ýaşaýan nesliň ýüzbe-ýüz bolan üç ädimli synag işini aňladýar.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.

> Soňra men asmanyň ortasynda uçup barýan başga bir perişdäni gördüm; onuň ýerde ýaşaýanlara, her bir millete, taýpa, dile we halka wagyz etmek üçin ebedi Hoş Habary bardy. Ol gaty ses bilen şeýle diýýärdi: «Hudaýdan gorkuň we Oňa şöhrat beriň; çünki Onuň höküm sagady gelip ýetdi. Asmany, ýeri, deňzi we suw çeşmelerini Ýaradana sežde ediň». Onuň yzy bilen başga bir perişde gelip: «Beýik şäher bolan Wawilon ýykyldy, ýykyldy; çünki ol ähli milletlere özüniň zynahazarlyk gazabynyň şerabyny içirdi» diýdi. Üçünji perişde hem olaryň yzy bilen gelip, gaty ses bilen şeýle diýdi: «Eger kim janawara we onuň keşbine sežde etse hem-de onuň tamgasyny maňlaýyna ýa-da eline kabul etse, şol hem Hudaýyň gahar-gazabynyň käsesine goşulman guýlan gazap şerabyndan içer; ol mukaddes perişdeleriň huzurynda we Guzynyň huzurynda ot bilen kükürtde azap berler. Olaryň azabynyň tüssesi ebedilik galýar; janawara we onuň keşbine sežde edýänler hem-de onuň adynyň tamgasyny kabul edýänler gije-gündiz rahatlyk tapmazlar. Ine, mukaddesleriň sabyrlylygy şundadyr; Hudaýyň buýruklaryny we Isanyň imanyny saklaýanlar şulardyr». Ylham 14:6–12.

The book of Daniel is structured upon the three angels’ messages. That structure is both the three steps of the Hebrew word for “truth”, and the corresponding three-step testing process, but the testing process unfolds upon the historical line of the earth beast of Revelation chapter thirteen (the United States), and also the historical line of the earth beast’s two horns (Republicanism and Protestantism). The history of the United States, beginning in 1798 and continuing until the soon-coming Sunday law, is the same period of history in which the Seventh-day Adventist church exists. The book of Daniel therefore also includes the structure that portrays the history of Adventism, beginning in 1798 and continuing until the soon-coming Sunday law. In doing so, the book of Daniel identifies the same prophetic histories represented in the book of Revelation, and in so doing it provides the first witness that brings to perfection the message of the second witness. The perfection of the two books is accomplished with the same prophetic phenomenon that existed in the relationship of the Old Testament and the New Testament.

Danyýl kitaby üç perişdäniň habarlary esasynda gurluşandyr. Şol gurluş hem ýewreý dilindäki “hakykat” sözüniň üç basgançagydyr, hem-de oňa laýyk gelýän üç basgançakly synag işidir; emma bu synag işi Ylham kitabynyň on üçünji babyndaky ýer haýwanynyň (Amerikanyň Birleşen Ştatlarynyň) taryhy ugry boýunça, şeýle hem ýer haýwanynyň iki şahyrynyň (Respublikançylygyň we Protestantizmiň) taryhy ugry boýunça açylyp gidýär. Amerikanyň Birleşen Ştatlarynyň 1798-nji ýylda başlanyp, ýakyn wagtda geljek ýekşenbe kanunyna çenli dowam edýän taryhy, Ýedinji gün Adventistler ybadathanasynyň bar bolan şol bir taryhy döwrüdir. Şonuň üçin Danyýl kitaby hem Adventizmiň taryhyny şekillendirýän gurluşy öz içine alýar; bu taryh 1798-nji ýylda başlanyp, ýakyn wagtda geljek ýekşenbe kanunyna çenli dowam edýär. Şeýle etmek bilen, Danyýl kitaby Ylham kitabynda görkezilen şol bir pygamberlik taryhlaryny kesgitleýär, we şeýle etmek bilen-de ol ikinji şaýadyň habaryny kämillige ýetirýän ilkinji şaýady üpjün edýär. Bu iki kitabyň kämilleşmegi Köne Äht bilen Täze Ähtiň arasyndaky gatnaşyklarda bar bolan şol bir pygamberlik hadysasy arkaly amala aşyrylýar.

> “The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New. The one testifies of a Saviour to come, while the other testifies of a Saviour that has come in the manner predicted by the prophets. In order to appreciate the plan of redemption, the Scripture of the Old Testament must be thoroughly understood. It is the glorified light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Jesus are a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found in the prophecies of the Old Testament compared with the history of the New. Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me.’ At that time there was no other scripture in existence save that of the Old Testament; so the injunction of the Saviour is plain.” Spirit of Prophecy, volume 3, 211.

> Isa Mesihiň, Hudaýyň Oglunyň, ýaşaýşy, ölümi we direlişi baradaky taryh Köne Ähtdäki subutnamasız doly görkezilip bilinmez. Mesih Köne Ähtde hem Täze Ähtdäki ýaly aýdyň açylýar. Birisi geljek Halasgär hakda şaýatlyk edýär, beýlekisi bolsa pygamberler tarapyndan öňünden aýdylyşy ýaly gelen Halasgär hakda şaýatlyk edýär. Halas boluş meýilnamasyna gadyr ýetirmek üçin Köne Ähtiň Mukaddes Ýazgylary çuňňur düşünilmelidir. Mesihiň ýaşaýşyny we Täze Ähtiň taglymatlaryny aýdyňlyk hem-de gözellik bilen ýüze çykarýan zat pygamberlik geçmişinden şöhle saçýan şöhratly nurdur. Isanyň gudratlary Onuň ylahy tebigatynyň subutnamasydyr; emma Onuň dünýäniň Halasgäri bolandygyny tassyklaýan iň güýçli subutnamalar Köne Ähtiň pygamberlikleri bilen Täze Ähtiň taryhyny deňeşdirmekde tapylýar. Isa ýewreýlere şeýle diýdi: “Ýazgylary barlaň; çünki siz olarda baky ýaşaýyş bardyr diýip pikir edýärsiňiz, we olar meniň hakymda şaýatlyk edýän şolardyr.” Şol wagtda Köne Ähtden başga hiç bir ýazgy ýokdy; şonuň üçin Halasgäriň bu buýrugy aýdyňdyr. Ruhy Pygamberlik, 3-nji tom, 211.

The “history of the life, death, and resurrection of Jesus,” summarizes Christ’s work for mankind, and witnesses unto the three steps, and those three steps are the “truth.” The Hebrew word “truth,” represents Jesus, who is the first and last, the beginning and ending and the Alpha and Omega, and the word itself consist of the first and last letters representing the same thing, for as Alpha and Omega, Jesus illustrates the end of a thing, with the beginning of a thing. Christ’s life, death and resurrection are truth, for among other things they are represented by three steps, and the first and last step are both “life,” for “life” and “resurrection” are both “life.” The middle letter in the Hebrew word is the thirteenth letter of the alphabet, and thirteen is a symbol of rebellion, and Christ’s death was brought about by the rebellion of Satan and the sons of Adam, who joined in his rebellion.

Isanyň “ýaşaýşynyň, ölüminiň we direlişiniň taryhy” Mesihiň adamzat üçin eden işini jemleýär hem-de üç basgançaga şaýatlyk edýär; şol üç basgançak bolsa “hakykatdyr.” Ýewreý dilindäki “hakykat” sözi ilkinji we soňky, başlangyç we soňy, Alfa we Omega bolan Isany aňladýar; sözüň özi hem şol bir zady aňladýan ilkinji we soňky harplardan ybaratdyr, çünki Alfa we Omega hökmünde Isa bir zadyň soňuny şol zadyň başlangyjy bilen bilelikde görkezýär. Mesihiň ýaşaýşy, ölümi we direlişi hakykatdyr, sebäbi beýleki zatlar bilen birlikde olar üç basgançak arkaly aňladylýar; birinji we soňky basgançak bolsa ikisi-de “ýaşaýyşdyr,” çünki “ýaşaýyş” hem, “direliş” hem “ýaşaýyşdyr.” Ýewreý sözündäki orta harp elipbiýiň on üçünji harpydyr, on üç bolsa gozgalaňyň nyşanydyr; Mesihiň ölümi hem Şeýtanyň we onuň gozgalaňyna goşulan Adamyň ogullarynyň gozgalaňy netijesinde bolup geçdi.

The understanding of the Revelation of Jesus Christ in the book of Revelation is unsealed just before the close of human probation, and a primary element of the truth unsealed at that time is that Christ is the “truth,” the Alpha and Omega, who places his signature as the Alpha and Omega upon the truths that He has ordained to exist in His Word. When Sister White wrote, “The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New,” she is confirming, for those who will see, that the message of the three angels in Revelation chapter fourteen (which are also structured upon the same three steps, as “life, death and resurrection”), “cannot be fully demonstrated without the evidence contained” in the book of Daniel.

Ynsan synag möhletiniň tamamlanmagyna az salym galanda, Ylham kitabyndaky Isa Mesihiň Ylhamyna düşüniş açylýar, we şol wagtda açylýan hakykatyň başlyja bir bölegi Mesihiň “hakykat”dygy, Alfa we Omegadoygy, we Öz Sözüniň içinde bolmagyny bellän hakykatlarynyň üstüne Öz goluny Alfa we Omega hökmünde goýýandygydyr. Uýam Waýt şeýle ýazanda: “Isanyň, Hudaýyň Oglunyňky hökmünde, durmuşynyň, ölümniň we direlişiniň taryhy Köne Ähtde bar bolan subutnamasyz doly görkezilip bilinmez. Mesih Köne Ähtde Täze Ähtdäki ýaly aýdyň açylýar,” ol, görjek bolýanlar üçin, Ylham kitabynyň on dördünji babyndaky üç perişdäniň habarynyň (olar hem “durmuş, ölüm we direliş” hökmünde şol bir üç ädimiň üstünde gurlandyr) Danyýel kitabynda “bar bolan subutnamasyz doly görkezilip bilinmeýändigini” tassyklaýar.

She is also identifying that the book of Daniel testifies of a Babylon “to come”, while the book of Revelation testifies of a Babylon that “has come” in the manner predicted by the book of Daniel. Further, the application identifies that “in order to appreciate” the book of Revelation, the book of Daniel “must be thoroughly understood”, for “it is the glorified light” from the book of Daniel “that brings out the life of Christ and the teachings” of the book of Revelation “with clearness and beauty.”

Ol şeýle hem Danyýel kitabynyň geljekde peýda boljak bir Wawilon barada şaýatlyk edýändigini, Ylham kitabynyň bolsa Danyýel kitabynyň öňünden aýdyşy ýaly “gelip ýeten” bir Wawilon barada şaýatlyk edýändigini görkezýär. Mundan başga-da, bu ulanylyş Ylham kitabyna “gadyryny bilmek” üçin Danyýel kitabynyň “çuňňur düşünilip bilinmelidigini” görkezýär, sebäbi Danyýel kitabyndan gelýän “şöhratlandyrylan nur” hut şol Ylham kitabynyň “Mesihiň ýaşaýşyny we taglymatlaryny” “aýdyňlyk hem gözellik bilen” ýüze çykarýar.

Her words can also be understood to identify that “the miracles of Jesus” represented in the book of Revelation are “a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found” when the prophecies of the book of Daniel are “compared with the history” of the book of Revelation. Further it can be recognized that when “Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me,’” that for spiritual Jews today, the book of Daniel is what testifies of the Revelation of Jesus Christ, and that revelation which is unsealed just before the close of probation is where eternal life is found.

Onuň sözlerine şeýle hem şu manyda düşünmek bolýar: Ylham kitabynda beýan edilýän “Isa Mesihiň gudratlary” “Onuň hudaýlygynyň subutnamasydyr; emma Onuň dünýäniň Halaskäri bolandygynyň iň güýçli subutnamalary”, Daniel kitabyndaky pygamberlikler Ylham kitabynyň “taryhy bilen deňeşdirilende” tapylýar. Mundan başga-da, “Isa ýehudylara: ‘Mukaddes Ýazgylary gözden geçiriň; çünki siz olarda ebedi ýaşaýyş bar diýip pikir edýärsiňiz, olar bolsa Men hakda şaýatlyk edýänlerdir’ diýende,” bu günki ruhy ýehudylar üçin Ylhamy bolan Isa Mesih barada şaýatlyk edýän zadyň Daniel kitabydygyny, hem-de synag möhletiniň tamamlanmagyndan azajyk öň açylýan şol Ylhamda ebedi ýaşaýşyň tapylýandygyny hem aňlamak bolýar.

The book of Daniel sets forth the prophetic truths that are brought to perfection in the book of Revelation. It is structured upon the three steps that are represented by the Hebrew word for “truth”, and therefore the book itself represents a test for the generation when these facts are unsealed and revealed. Jesus Himself, as the Alpha and Omega, is directly emphasized in the very first words and chapter of the book of Revelation. These articles have also shown that Daniel chapter one possesses the same prophetic structure and characteristics of the first angel’s message of Revelation chapter fourteen.

Danyýl kitaby Ylham kitabynda kämillige ýetirilen pygamberlik hakykatlaryny öňe sürýär. Ol ýewreý dilindäki “hakykat” diýen sözüň aňladýan üç ädiminiň üstünde gurlandyr, şonuň üçin hem bu kitabyň özi bu hakykatlaryň möhri açylyp aýan edilýän nesli üçin bir synagy aňladýar. Isanyň Özi, Alfa we Omega hökmünde, Ylham kitabynyň ilkinji sözlerinde we birinji babynda göni nygtalýar. Bu makalalar Danyýlyň birinji babynda hem Ylham kitabynyň on dördünji babyndaky birinji perişdäniň habarynyň şol bir pygamberlik gurluşynyň we häsiýetleriniň bardygyny görkezdi.

The first angel’s message and Daniel chapter one, both identify the three-step testing process that is the signature of Alpha and Omega. The chapter begins with literal Babylon conquering literal Judah, and the book leads to the last battle between Babylon and Judah represented in the last six verses of Daniel chapter eleven. In those verses spiritual Babylon is conquered by spiritual Judah, just as Michael stands up and human probation closes. Those verses represent the end of the prophetic history of the war between Babylon and Judah. In those verses, the healing of the deadly wound is illustrated.

Birinji perişdäniň habary bilen Danyýel kitabynyň birinji baby, ikisi-de Alfa bilen Omeganuň tapawutlandyryjy nyşany bolan üç basgançakly synag işini görkezýär. Bu bap göni manydaky Babiliň göni manydaky Ýahudany basyp almagy bilen başlanýar, we kitap Danyýel kitabynyň on birinji babynyň soňky alty aýatynda şekillendirilen Babil bilen Ýahudanyň arasyndaky soňky söweşe çenli alyp barýar. Şol aýatlarda ruhy Babil, edil Mikaýyl turup çykyş edip, adamzat üçin synag möhleti ýapylşy ýaly, ruhy Ýahuda tarapyndan ýeňilýär. Şol aýatlar Babil bilen Ýahudanyň arasyndaky söweşiň pygamberlik taryhynyň soňuny aňladýar. Şol aýatlarda ölüm getirýän ýaranyň sagalmagy şekillendirilýär.

The verses that describe the healing of the deadly wound begins with verse forty of Daniel eleven, which begins with the words, “And at the time of the end.” The “time of the end” in the verse represents 1798, when the papacy was delivered its deadly wound. The verses then tell the story of how the deadly wound is healed, as the papacy conquers, first its enemy, the king of the south (the Soviet Union), second its ally, the glorious land (the United States), and third its victim, Egypt (the United Nations). In verse forty-five the papacy (the king of the north), comes to its end, with none to help. The story of the healing of the deadly wound of the papacy in the verses begins with the fall of the papacy in 1798, and it ends with the final rise and fall of the papacy. The verses between the opening of the passage and the closing of the passage identify the rebellion in the middle.

Öldüriji ýaranyň bejerilişini beýan edýän aýatlar Daniýel on biriň kyrkynjy aýaty bilen başlanýar; ol «Ahyrzamanyň wagtynda» diýen sözler bilen açylýar. Aýatdaky «ahyrzamanyň wagty» 1798-nji ýyly aňladýar; şol wagt papalyga öldüriji ýarasy urlupdy. Soňra bu aýatlar öldüriji ýaranyň nähili bejerilýändiginiň wakasyny beýan edýär: papalyk ilki duşmany bolan günortanyň patyşasyny (Sowet Soýuzyny), soň ýarany bolan şöhratly ýurdy (Amerikanyň Birleşen Ştatlaryny), üçünji bolup hem pidasy bolan Müsüri (Birleşen Milletler Guramasyny) ýeňip alýar. Kyrk bäşinji aýatda papalyk (demirgazygyň patyşasy) kömek etjek hiç kim bolmazdan, öz soňuna ýetýär. Bu aýatlardaky papalygyň öldüriji ýarasynyň bejerilişi baradaky waka 1798-nji ýylda papalygyň ýykylmagy bilen başlanýar we papalygyň ahyrky gezek ýokary galşy hem-de ýykylşy bilen tamamlanýar. Bölümiň başy bilen soňunyň arasyndaky aýatlar ortadaky pitneni görkezýär.

The Hebrew word for “truth” was created by the first letter, the thirteenth letter and the last letter of the Hebrew alphabet being combined. Thirteen is a number that symbolizes rebellion, and the history between the first and the last. In the final passage of prophecy in the book of Daniel, the same warfare that is represented in the very first verses of the book is represented. Those verses introduce chapter one, where we find the three-step testing process that is the truth. Then in the final passage we find the same three steps as it begins with the first fall of the papacy and ends with the last fall of the papacy, and couched in the middle is the rebellion of the last days.

“Hakykat” diýen ýewreý sözi, ýewreý elipbiýiniň ilkinji harpynyň, on üçünji harpynyň we iň soňky harpynyň birleşdirilmegi arkaly döredilipdir. On üç — pitneçiligi alamatlandyrýan san bolup, ilkinji bilen iň soňkynyň arasyndaky taryhy görkezýär. Danyýel kitabyndaky pygamberligiň soňky parçasynda, kitabyň iň ilkinji aýatlarynda beýan edilen şol bir söweş ýene-de beýan edilýär. Ol aýatlar birinji baby girizýär; şol ýerde biz hakykaty düzýän üç basgançakly synag işini görýäris. Soňra iň soňky parçada şol bir üç basgançagy görýäris: ol papalygyň ilkinji ýykylşy bilen başlanýar we papalygyň soňky ýykylşy bilen tamamlanýar, ortasynda bolsa soňky günleriň pitneçiligi ýerleşdirilipdir.

Within those final six verses of Daniel chapter eleven, is a second witness to the truth, for the first geographical power the papacy needed to overthrow (the king of the south) is a symbol of the dragon power, as is the last of the three geographical powers (Egypt). The three-step conquering that is necessary for the deadly wound to be healed, begins with the king of the south that is a symbol of the dragon power of atheism, and the last of the three powers, represented by Egypt, is the primary biblical symbol of the atheism associated with the dragon. In fact, the word translated as “south” in verse forty of the passage is “negeb,” which is sometimes translated as Egypt. The three obstacles have the signature of truth, for the first obstacle is the last obstacle. The power in the middle is the glorious land (the United States). The United States is where the rebellion of the Sunday law is brought about, and the symbol of the United States when it began was thirteen colonies.

Danyýlyň on birinji babyndaky şol ahyrky alty aýatyň içinde hakykata degişli ikinji şaýatlyk bardyr, çünki papalygyň agdarmaly bolan ilkinji geografik güýji (günortanyň patyşasy) aždarha güýjüniň nyşanydyr; edil geografik üç güýjüň soňkusy bolan Müsür hem şonuň ýaly. Ölümli ýaranyň sagalmagy üçin zerur bolan üç basgançakly boýun egdiriş, aždarhanyň hudaýsyzlyk güýjüniň nyşany bolan günortanyň patyşasyndan başlanýar, we üç güýjüň soňkusy bolan, Müsür arkaly aňladylýan güýç, aždarha bilen baglanyşykly hudaýsyzlygyň Mukaddes Kitapdaky esasy nyşanydyr. Hakykatdan hem, şol parçanyň kyrkynjy aýatynda “günorta” diýip terjime edilen söz “negeb” bolup, ol kämahal Müsür diýip hem terjime edilýär. Üç päsgelçilik hakykatyň möhürini göterýär, çünki ilkinji päsgelçilik soňky päsgelçilikdir. Ortadaky güýç şöhratly ýurt (Amerikanyň Birleşen Ştatlary) dur. Amerikanyň Birleşen Ştatlary ýekşenbe kanunyna garşy pitnäniň ýüze çykarylýan ýeridir, we onuň başlangyç döwründäki nyşany on üç koloniýady.

The signature of Alpha and Omega pervades the book of Daniel, and provides the witness that, when brought together with the book of Revelation, establishes the divinity of Jesus Christ. In terms of Daniel chapter twelve, and the three-step testing process that occurs in the generation when the book is unsealed; to reject the revelation of the structure of the book of Daniel, is to be among those that are identified as the wicked. In terms of Revelation chapter fourteen, to reject the revelation of the structure of the book of Daniel, is to be among those that are identified as worshipping the beast and his image.

Alfa bilen Omeganyň goly Daniýel kitabynyň tutuşlygyna aralaşýar we Ylham kitaby bilen bilelikde getirilende, Isa Mesihiň Hudaýlygyny tassyklaýan şaýatlygy üpjün edýär. Daniýel kitabynyň on ikinji baby we kitabyň açylýan neslinde bolup geçýän üç basgançakly synag işi babatda, Daniýel kitabynyň gurluşy baradaky ylhamy ret etmek, erbetler diýip tanalýanlaryň arasynda bolmakdyr. Ylham kitabynyň on dördünji baby babatda bolsa, Daniýel kitabynyň gurluşy baradaky ylhamy ret etmek, haýwana we onuň keşbine sežde edýänler diýip tanalýanlaryň arasynda bolmakdyr.

The book of Revelation identifies that just before probation closes the Revelation of Jesus Christ is unsealed, and the Revelation of Jesus Christ includes the unsealing of the structure of the book of Daniel.

Ylham kitaby synag möhleti ýapylmazyndan öň Isanyň Mesihiň Ylhamynyň möhüriniň açylýandygyny görkezýär, we Isanyň Mesihiň Ylhamy Daniýel kitabynyň gurluşynyň möhüriniň açylmagyny hem öz içine alýar.

> “Honored by men with the responsibilities of state and with the secrets of kingdoms bearing universal sway, Daniel was honored by God as His ambassador, and was given many revelations of the mysteries of ages to come. His wonderful prophecies, as recorded by him in chapters 7 to 12 of the book bearing his name, were not fully understood even by the prophet himself; but before his life labors closed, he was given the blessed assurance that ‘at the end of the days’—in the closing period of this world’s history—he would again be permitted to stand in his lot and place. It was not given him to understand all that God had revealed of the divine purpose. ‘Shut up the words, and seal the book,’ he was directed concerning his prophetic writings; these were to be sealed ‘even to the time of the end.’ ‘Go thy way, Daniel,’ the angel once more directed the faithful messenger of Jehovah; ‘for the words are closed up and sealed till the time of the end…. Go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’ Daniel 12:4, 9, 13.

> “Dünýäniň ählumumy hökümranlygyny göterýän döwlet işleriniň jogapkärçilikleri we patyşalyklaryň syrlary bilen adamlar tarapyndan hormatlanylan Daniel, Hudaý tarapyndan hem Onuň ilçisi hökmünde hormatlanyldy we geljek zamanalaryň syrlary barada köp vahylar berildi. Onuň ady bilen atlandyrylýan kitabyň 7-den 12-nji baplaryna çenli özüniň ýazga geçiren ajaýyp pygamberlikleri, hatda pygamberiň özi tarapyndan hem doly düşünilmedi; emma ömrüniň zähmetleri tamamlanmazdan öň, oňa «günleriň ahyrynda» — bu dünýä taryhynyň jemleýji döwründe — ýene-de öz paýynda we ýerinde durmaga rugsat ediljekdigi barada mübärek ynandyrma berildi. Hudaýyň ilahi niýeti barada aýan eden zatlarynyň ählisine düşünmek oňa berilmedi. Pygamberlik ýazgylary barada oňa: «Sözleri ýap we kitaby möhürle» diýip görkezme berildi; bular «hatda ahyrzamana çenli» möhürli bolmalydy. Perişde Rebbiň wepaly habargärine ýene şeýle görkezme berdi: «Öz ýoluň bilen git, Daniel; çünki bu sözler ahyrzamana çenli ýapylgydyr we möhürlengidir…. Sen bolsa ahyra çenli öz ýoluň bilen git; çünki sen dynç alarsyň we günleriň ahyrynda öz paýyňda durarsyň.» Daniel 12:4, 9, 13.

> “As we near the close of this world’s history, the prophecies recorded by Daniel demand our special attention, as they relate to the very time in which we are living. With them should be linked the teachings of the last book of the New Testament Scriptures. Satan has led many to believe that the prophetic portions of the writings of Daniel and of John the revelator cannot be understood. But the promise is plain that special blessing will accompany the study of these prophecies. ‘The wise shall understand’ (verse 10), was spoken of the visions of Daniel that were to be unsealed in the latter days; and of the revelation that Christ gave to His servant John for the guidance of God’s people all through the centuries, the promise is, ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.’ Revelation 1:3.” Prophets and Kings, 547.

> Biz bu dünýä taryhynyň ahyryna golaýlaşdygymyzça, Daniýel tarapyndan ýazga geçirilen pygamberlikler, biziň ýaşaýan hut şu döwrümiz bilen baglanyşykly bolandygy üçin, aýratyn ünsümizi talap edýär. Olar bilen bilelikde Täze Ähtiň Mukaddes Ýazgylarynyň soňky kitabynyň taglymlary hem baglanyşdyrylmalydyr. Şeýtan köpleri Daniýeliň we aýan ediji Ýahýanyň ýazgylarynyň pygamberlik bölümlerine düşünip bolmaýar diýip ynandyrdy. Emma ýörite berekediň bu pygamberlikleri öwrenmek bilen bile geljekdigi baradaky wada aýdyňdyr. “Akyldarlar düşünerler” (10-njy aýat) diýlen sözler soňky günlerde möhüri açylmaly bolan Daniýeliň görnüşleri barada aýdylypdy; Mesihiň Öz hyzmatkäri Ýahýa Hudaýyň halkyna asyrlar boýy ýol görkezmek üçin beren aýanlygy barada bolsa wada şeýle diýýär: “Bu pygamberligiň sözlerini okaýan adam bagtlydyr, olary eşidýänler we onda ýazylan zatlary berjaý edýänler hem bagtlydyr”. Ylham 1:3. Pygamberler we Patyşalar, 547.

Speaking in the future tense to her day and age, Sister White stated, “as we near the close of this world’s history”, “‘the wise will understand,” that “the prophecies recorded by Daniel demand our special attention, as they relate to the very time in which we are living.” The “many revelations of the mysteries of ages to come. His wonderful prophecies, as recorded by him in chapters seven to twelve of the book bearing his name,” are “to be unsealed in the latter days.”

Uayt, öz döwrüne we zamanasyna geljek zaman görnüşinde ýüzlenip, şeýle diýdi: “bu dünýäniň taryhynyň ahyryna golaýlaşdygymyzça”, “‘danalar düşünerler,’” we “Danyýel tarapyndan ýazga geçirilen pygamberlikler biziň aýratyn ünsümizi talap edýär, çünki olar hut biziň ýaşaýan döwrümize degişlidir.” “Geljek asyrlaryň syrlarynyň köp açylyşlary; onuň adyny göterýän kitabyň ýedinji bapdan on ikinji baba çenli bölümlerinde onuň tarapyndan ýazga geçirilen onuň ajaýyp pygamberlikleri” “ahyrky günlerde möhürden açylar.”

When the book of Daniel is unsealed, it produces a three-step purification process, that tests the generation that is living when the Lion of the tribe of Judah gives the book of Daniel to His people. In Revelation ten, Sister White informs us the angel that descended was “no less a personage than Jesus Christ.” In Revelation ten, the angel had a little book open in His hand, that John was commanded to take and eat. That book was unsealed by the Lion of the tribe of Judah, who is no less a personage than Jesus Christ, so the book John was commanded to eat was the little book of Daniel.

Daniel kitaby möhürinden açylanda, Ýahuda taýpasynyň Arslany Daniel kitabyny Öz halkyna berýän döwürde ýaşaýan nesli synaýan üç basgançakly päkleniş işini emele getirýär. Wahý 10-da, Uýamyz Waýt bize aşak inen perişdäniň “Isa Mesihiň Özüden kem bolmadyk bir Şahsyýet” bolandygyny habar berýär. Wahý 10-da, şol perişdäniň elinde açyk kiçijik bir kitap bardy; Ýahýa ony alyp iýmäge buýruldy. Ol kitap Ýahuda taýpasynyň Arslany tarapyndan möhürinden açyldy; Ol hem Isa Mesihiň Özüden kem bolmadyk bir Şahsyýetdir. Şonuň üçin Ýahýanyň iýmäge buýrulan kitaby Danieliň kiçijik kitabydy.

> “It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.

> “Kitaby açan we şu soňky günlerde bolmaly zatlaryň aýan edilşini Ýuhanna beren — Ýahuda taýpasynyň Arslanydy.

> “Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.

> «Daniýel ahyrzamanyň wagtyna çenli möhürlenen şaýatlygyny bermek üçin öz paýynda durdy; şol wagtda birinji perişdäniň habary dünýämeze yglan edilmelidi. Bu meseleler şu soňky günlerde çäksiz ähmiýete eýedir; emma “köpler arassalanylar, aklanarlar we synalarlr,” “erbetler bolsa erbetlik ederler, erbetleriň hiç biri hem düşünmez.” Munuň näderejede dogrudygy aýandyr! Günä — Hudaýyň kanunynyň bozulmagydyr; Hudaýyň kanuny baradaky nura kabul etmejekler bolsa birinji, ikinji we üçünji perişdeleriň habarlarynyň yglan edilişine düşünmezler. Daniýel kitaby Ýuhanna açylan wahyda möhürden açylýar we bizi bu ýer ýüzüniň taryhynyň iň soňky sahnalaryna alyp barýar.»

> “Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 115.

> “Doganlarymyz soňky günleriň howplarynyň arasynda ýaşap ýörendigimizi ýatda saklarmyka? Danyýel bilen baglanyşykly ýagdaýda Ylham kitabyny okaň. Bu zatlary öwrediň.” Testimonies to Ministers, 115.

To reject the revelation of the structure of the book of Daniel, that is now being unsealed, is to be among those that are identified as the wicked. The first six chapters of Daniel establish the prophetic structure that represents the prophetic history of Adventism, the earth beast, the seventy symbolic years of Isaiah chapter twenty-three, the two horns of Protestantism and Republicanism, the prophetic history of the first and second angels’ messages, and the history of the three angels’ messages. The last six chapters of Daniel identify the prophetic messages that are unsealed in the beginning and ending of all these previously mentioned histories.

Häzir açylyp başlanýan Danyýel kitabynyň gurluşy baradaky ylhamy ret etmek, erbetler hökmünde tanalýanlaryň arasynda bolmakdyr. Danyýeliň ilkinji alty baby Adventizmiň pygamberlik taryhyny, ýerdäki wagşy haýwanyň taryhyny, Işaýa kitabynyň ýigrimi üçünji babyndaky ýetmiş nyşanly ýyly, Protestantizmiň we Respublikanizmiň iki şahyny, birinji we ikinji perişdäniň habarlarynyň pygamberlik taryhyny hem-de üç perişdäniň habarlarynyň taryhyny aňladýan pygamberlik gurluşyny berkidýär. Danyýeliň soňky alty baby bolsa, öň agzalan bu taryhlaryň hemmesiniň başynda we ahyrynda açylýan pygamberlik habarlaryny kesgitleýär.

Chapter one of Daniel is the history of the movement of the first angel, in the beginning of the history of the earth beast. Chapters one through three is the history of the movement of the third angel, at the ending of the history of the earth beast. Chapter four is to be aligned with chapter one, as the beginning, and chapters five and six, are to be aligned with chapters one through three, as the ending. The increase of knowledge that is represented in chapters seven, eight and nine is to be aligned with chapter one as the beginning history. The increase of knowledge that is represented in chapters ten, eleven and twelve is to be aligned with chapters one through three as the ending history.

Danyýlyň birinji baby ýerdäki haýwanyň taryhynyň başlangyjynda birinji perişdäniň hereketiniň taryhydyr. Birinji babdan üçünji baba çenli bolan baplar ýerdäki haýwanyň taryhynyň ahyrynda üçünji perişdäniň hereketiniň taryhydyr. Dördünji bap başlangyç hökmünde birinji bap bilen deňeşdirilmelidir; bäşinji we altynjy baplar bolsa ahyr hökmünde birinji babdan üçünji baba çenli bolan baplar bilen deňeşdirilmelidir. Ýedinji, sekizinji we dokuzynjy baplarda görkezilen bilim artmasy başlangyç taryh hökmünde birinji bap bilen deňeşdirilmelidir. Onunjy, on birinji we on ikinji baplarda görkezilen bilim artmasy ahyrky taryh hökmünde birinji babdan üçünji baba çenli bolan baplar bilen deňeşdirilmelidir.

Line upon line, this application identifies the beginning history of the earth beast as chapters one, four, seven, eight and nine. The application also identifies the ending history of the earth beast as chapters one through three, chapters five, six and ten through twelve. Thus, the book of Daniel is set forth as both the beginning and the ending of the earth beast.

Setir üstüne setir, bu tatbikat ýer haýwanynyň başlangyç taryhyny birinji, dördünji, ýedinji, sekizinji we dokuzynjy baplar hökmünde kesgitleýär. Şeýle hem bu tatbikat ýer haýwanynyň ahyrky taryhyny birinji bapdan üçünji baba çenli, bäşinji, altynjy hem-de onunjy bapdan on ikinji baba çenli baplar hökmünde kesgitleýär. Şeýlelikde, Daniýel kitaby ýer haýwanynyň hem başlangyjy, hem-de ahyry hökmünde öňe sürülýär.

The beginning of the earth beast can then be identified as Daniel chapter one, for chapter four, is to go over the top of chapter one (line upon line). Chapters seven, eight and nine are also to go over the top of chapter one. Therefore, the beginning of the history of the earth beast is represented by Daniel chapter one.

Soňra ýer jandarynyň başlangyjyny Daniýel kitabynyň birinji baby hökmünde kesgitläp bolýar, çünki dördünji bap birinji bapyň üstünden gaýtadan geçmelidir (setir üstüne setir). Ýedinji, sekizinji we dokuzynjy baplar hem birinji bapyň üstünden gaýtadan geçmelidir. Şonuň üçin ýer jandarynyň taryhynyň başlangyjy Daniýel kitabynyň birinji baby arkaly aňladylýar.

So too, with the ending of the earth beast. The ending of the history of the earth beast is represented by chapters one through three, and chapters five, six, ten, eleven and twelve are to go over the top of the first three chapters (line upon line), thus the ending of the history of the earth beast is represented by the first three chapters of Daniel.

Edil şonuň ýaly, ýer haýwanynyň soňy hem şeýledir. Ýer haýwanynyň taryhynyň soňy birinji bapdan üçünji baba çenli bölümler arkaly şekillendirilýär, bäşinji, altynjy, onunjy, on birinji we on ikinji baplar bolsa ilkinji üç bapyň üstünden gaýtadan geçmelidir («setir üstüne setir»); şeýlelik bilen, ýer haýwanynyň taryhynyň soňy Danyýeliň ilkinji üç baby arkaly şekillendirilýär.

Chapter one represents the beginning and then chapters one through three represent the ending, and the structure of one and then three, identifies that the prophetic structure of the book of Daniel, is identical to the prophetic structure of the three angels of Revelation fourteen. There as in Daniel, the first angel represents a separate history, but is also one third of the history of the three angels. Simultaneously, as this recognition identifies and emphasizes the three and one combination, it is also the structure of the Hebrew word truth, which represents not only Christ, and the creative power of God, but also a three-step testing and purification process, that is represented in both Daniel chapter one, and then again in Daniel chapters one through three.

Birinji bap başlangyjy aňladýar, soň bolsa birinji bapdan üçünji bapa çenli jemleýji soňuny aňladýar; bir bilen soňra üçüň gurluşy, Danyýel kitabynyň pygamberlik gurluşynyň, Ylham kitabyndaky on dördünji bapda beýan edilen üç perişdäniň pygamberlik gurluşy bilen meňzeşdigini görkezýär. Şol ýerde-de, Danyýelde bolşy ýaly, birinji perişde aýratyn bir taryhy aňladýar, emma şol bir wagtyň özünde üç perişdäniň taryhynyň üçden bir bölegidir. Şol bir wagtda-da, bu düşünje üç bilen biriň birleşigini tanadyp we nygtap görkezýänligi ýaly, ol hakykat diýen ýewreý sözüniň hem gurluşydyr; bu söz diňe Mesihi we Hudaýyň ýaradyjy güýjüni däl, eýsem Danyýeliň birinji babynda, soňra bolsa Danyýeliň birinji babyndan üçünji babyna çenli täzeden şekillendirilen üç basgançakly synag we päkleniş işini hem aňladýar.

Jesus, who is the truth, is also the First and the Last, and in that regard the history of the movement of the first angel is repeated to the very letter in the history of the three angels, so it is prophetically acceptable to place the first three chapters of Daniel over the top of Daniel chapter one, for the beginning always illustrates the ending. The book of Daniel then becomes the “little book” that is in the angel’s hand, for the “little book” of Daniel can be fully represented in Daniel chapter one.

Hakykatyň Özi bolan Isa şol bir wagtda-da Ilkinji we Ahyrkydyr, we şol nukdaýnazardan birinji perişdäniň hereketiniň taryhy üç perişdäniň taryhynda hatba-hat gaýtalanýar; şonuň üçin pygamberlik taýdan Daniel kitabynyň ilkinji üç baby Danieliň birinji babynyň üstüne ýerleşdirmek ýerliklidir, çünki başlangyç hemişe soňy şekillendirýär. Şeýlelikde Daniel kitaby perişdäniň elindäki “kiçi kitap” bolýar, sebäbi Danieliň “kiçi kitaby” Danieliň birinji babynda doly beýan edilip bilner.

We will continue our study of the book of Daniel in the next article.

Daniel kitabyny öwrenmegimizi indiki makalada dowam etdireris.

> “Among those sought for by the officers who were preparing to fulfill the provisions of the royal decree, were Daniel and his friends. When told that according to the decree they also must die, ‘with counsel and wisdom’ Daniel inquired of Arioch, the captain of the king’s guard, ‘Why is the decree so hasty from the king?’ Arioch told him the story of the king’s perplexity over his remarkable dream, and of his failure to secure help from those in whom he had hitherto placed fullest confidence. Upon hearing this, Daniel, taking his life in his hands, ventured into the king’s presence and begged that time be granted, that he might petition his God to reveal to him the dream and its interpretation.

> Patyşalyk permanynyň talaplaryny ýerine ýetirmäge taýýarlanýan emeldarlar tarapyndan gözlenýänleriň arasynda Daniýel bilen onuň dostlary-da bardy. Olara bu perman boýunça özleriniň hem öldürilmelidigi aýdylanda, Daniýel “geňeş we paýhas bilen” patyşanyň garawulynyň başlygy Ariýokdan: “Näme üçin patyşadan çykan perman şeýle howlukmaç?” diýip sorady. Ariýok oňa patyşanyň täsin düýşi sebäpli düşen howsalasynyň wakasyny, şeýle hem şu wagta çenli iň uly ynam bildirip gelen adamlaryndan kömek alyp bilmändigini gürrüň berdi. Muny eşidenden soň, Daniýel öz janyny töwekgellige salyp, patyşanyň huzuryna girmäge het edip bardy we öz Hudaýyna düýşi hem onuň ýorgudyny açyp görkezmegi üçin dileg etmek maksady bilen, özüne wagt berilmegini haýyş etdi.

> “To this request the monarch acceded. ‘Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions.’ Together they sought for wisdom from the Source of light and knowledge. Their faith was strong in the consciousness that God had placed them where they were, that they were doing His work and meeting the demands of duty. In times of perplexity and danger they had always turned to Him for guidance and protection, and He had proved an ever-present help. Now with contrition of heart they submitted themselves anew to the Judge of the earth, pleading that He would grant them deliverance in this their time of special need. And they did not plead in vain. The God whom they had honored, now honored them. The Spirit of the Lord rested upon them, and to Daniel, ‘in a night vision,’ was revealed the king’s dream and its meaning.

> Patyşa bu haýyşa razy boldy. «Soňra Daniel öýüne gidip, bu habary öz ýoldaşlary Hananiaha, Mişaele we Azariaha mälim etdi». Olar bilelikde ýagtylygyň we bilimiň Çeşmesinden hikmet islediler. Olaryň imany berkdi; sebäbi olar Hudaýyň özlerini şol ýerde goýandygyny, Öz işini ýerine ýetirýändiklerini we borjuň talaplaryny berjaý edýändiklerini aňly-düşünjeli ýagdaýda bilýärdiler. Aljyraňňylyk we howp pursatlarynda olar hemişe ýol görkezmek we gorag üçin Oňa ýüzlenipdiler, we Ol hemişe ýanlarynda taýýar bolan kömekdigini subut edipdi. Indi bolsa, ýürekden ökünç bilen olar ýeriň Kazyynyň öňünde özlerini täzeden tabşyrdylar-da, aýratyn mätäçlik döwründe Olardan halas ediş bagyşlamagyny ýalbardylar. Olar biderek ýalbarmadylar. Özleriniň hormat eden Hudaýy indi olary hormat etdi. Rebbiň Ruhy olaryň üstünde karar tapdy, we Daniela «gijeki görnüşde» patyşanyň düýşi hem onuň manysy aýan edildi.

> “Daniel’s first act was to thank God for the revelation given him. ‘Blessed be the name of God forever and ever,’ he exclaimed; ‘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.’” Prophets and Kings, 493, 494.

> «Daniýeliň ilkinji işi özüne berlen ylham üçin Hudaýa şükür etmek boldy. Ol şeýle diýip nida etdi: “Hudaýyň ady ebedilik baky mübärek bolsun; çünki hikmet hem gudrat Onuňkydyr; wagtlary we möwsümleri Üýtgedýän Oldur; patyşalary tagtdan düşürýän hem patyşalary tagta çykarýan Oldur; akyldarlara hikmet, düşünýänlere bilim berýär; çuň we gizlin zatlary açýar; garaňkylykda näme bardygyny bilýär, nur bolsa Onuň ýanynda mesgen tutýar. Eý, atalarymyň Hudaýy, maňa hikmet we gudrat bereniň, Senden dilän zadymyzy indi maňa mälim edeniň üçin Saňa şükür edýärin we Seni wasp edýärin; çünki patyşanyň işini indi bize mälim etdiň.”» Prophets and Kings, 493, 494.

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