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# The Book of Daniel - Number Six

Danyýel kitaby - Altynjy sany

Jehoiakim

Ýehoýakim

Author

Jeff Pippenger

Published

December 1, 2023

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The books of Daniel and Revelation are the same book, in the same sense that the Bible is one book, consisting of the Old Testament and the New Testament.

Danyýel we Ylham kitaplary, edil Mukaddes Kitabyň Köne Ähtden we Täze Ähtden ybarat bolan bir kitap bolşy ýaly, şol bir manyda şol bir kitapdyr.

> “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.

> „Hudaý Oglunyň ömri, ölümi we direlişi baradaky taryh Köne Ähtdäki subutnamalar bolmazdan doly esaslandyrylyp bilinmez. Mesih Köne Ähtde-de Täze Ähtdäki ýaly aýdyň açylýar. Birinjisi geljek Halasgär barada şaýatlyk edýär, beýlekisi bolsa pygamberleriň öňünden aýdşy ýaly gelen Halasgär barada şaýatlyk edýär. Gutulyş meýilnamasyna gadyr goýmak üçin, Köne Ähtiň Mukaddes Ýazgylaryna çuňňur düşünilmelidir. Mesihiň durmuşyny we Täze Ähtiň taglymatlaryny aýdyňlyk hem gözellik bilen açyp görkezýän zat pygamberlik geçmişinden gelýän şöhratlandyrylan nurdur. Isanyň gudratlary Onuň ylahylygyny subut edýär; emma Onuň dünýäniň Halasgäri bolandygyny görkezýän iň güýçli subutnamalar Köne Ähtiň pygamberlikleriniň Täze Ähtiň taryhy bilen deňeşdirilmeginde tapylýar. Isa ýehudylara: “Ýazgylary barlaň; çünki siz olarda ebedi ýaşaýşyň bardygyny pikir edýärsiňiz, maňa şaýatlyk edýänler hem şolardyr” diýdi. Şol wagtda Köne Ähtden başga hiç bir mukaddes ýazgy ýokdy; şonuň üçin Halasgäriň bu buýrugy aýdyňdyr.” Spirit of Prophecy, 3-nji tom, 211.

The strongest evidence of who and what Christ is, is when the prophecies of the Old Testament are compared with the fulfillment of those prophecies in the history of the New Testament. So too, with the relationship of the books of Daniel and Revelation.

Mesihiň kimdigi we nähilidigi baradaky iň güýçli subutnama, Köne Ähtdäki pygamberlikleriň Täze Ähtiň taryhynda şol pygamberlikleriň ýerine ýetişi bilen deňeşdirilende aýan bolýar. Edil şonuň ýaly-da, Danyýel we Ylham kitaplarynyň arasyndaky baglanyşykda hem şeýle.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation.” Acts of the Apostles, 585.

> “Ylhamda Mukaddes Kitabyň ähli kitaplary bir ýere jemlenýär we tamamlanýar. Ine, bu ýerde Danyýel kitabynyň üstüni ýetirýän bölegi bar. Birisi pygamberlikdir; beýlekisi bolsa ylhamdyr.” Resullaryň Işleri, 585.

The word “complement” means to bring to perfection. The fulfillment of the prophecies of the Old Testament were “the strongest” “proof” of Christ’s “divinity.” The strongest evidence of the divinity of the prophecies in the book of Daniel, are the fulfillment of those prophecies as represented in the book of Revelation. The prophecies in Daniel are continued in the book of Revelation, and they are brought to perfection in the last days, when the Revelation of Jesus Christ is unsealed.

“Doldurmak” sözi kämillige ýetirmegi aňladýar. Köne Ähdiň pygamberlikleriniň amala aşmagy, Mesihiň “taňrylyk tebigatynyň” iň “güýçli” “subutnamasy” boldy. Daniel kitabyndaky pygamberlikleriň taňrydan gelendiginiň iň güýçli subutnamasy, şol pygamberlikleriň Ylham kitabynda görkezilişi ýaly amala aşmagydyr. Danieldäki pygamberlikler Ylham kitabynda dowam etdirilýär, we Isa Mesihiň Ylhamy açylanda, olar ahyrky günlerde kämillige ýetirilýär.

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> “Ylham açylmadyk kitapdyr, ýöne ol şol bir wagtyň özünde açylan hem bir kitapdyr. Onda bu ýeriň taryhynyň soňky günlerinde boljak ajaýyp wakalar beýan edilýär. Bu kitabyň taglymatlary anykdyr, syrly we düşüniksiz däldir. Onda Danieldäkidäki ýaly şol bir pygamberlik ugry dowam etdirilýär. Hudaý käbir pygamberlikleri gaýtalapdyr, şeýle etmek bilen olara möhüm ähmiýet berilmelidigini görkezýär. Reb uly ähmiýeti bolmadyk zatlary gaýtalamaýar.” Manuscript Releases, volume 9, 8.

> In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. Daniel 1:1.

> Ýahuda patyşasy Ýehoýakimiň hökümdarlygynyň üçünji ýylynda Wawilon patyşasy Nebukadnesar Iýerusalime gelip, ony gabawa aldy. Daniel 1:1.

The first verse of the book of Daniel has a wealth of prophetic information when rightly considered. We will begin our consideration with Jehoiakim.

Danyýel kitabynyň ilkinji aýaty dogry seljerilende baý pygamberlik maglumatlaryny özünde jemleýär. Biz seljermämizi Ýehoýakim bilen başlarys.

Jehoiakim was the first of the last three kings of Judah. As such, he represents the first angel’s message. His son Jehoiachin, who was also known as Jeconiah or Coniah, represented the second angel’s message. Jehoiachin was followed by Zedekiah, the last of the three final kings of Judah. Zedekiah represents the third angel’s message. There are several prophetic witnesses that uphold that Jehoiakim is a symbol of the first angel’s message. It is important to understand these proofs, for it identifies that the first verse of chapter one of Daniel is identifying the first angel’s message, and that fact is an anchor that allows the first chapter to be understood as the first angel’s message of Revelation fourteen. We will begin in second Chronicles.

Ýehoýakim Ýahudanyň soňky üç patyşasynyň birinjisidi. Şonuň ýaly-da, ol birinji perişdäniň habaryny aňladýar. Onuň ogly Ýehoýakin, ol Ýekonýa ýa-da Konýa diýlip hem tanalýardy, ikinji perişdäniň habaryny aňladýardy. Ýehoýakinden soň, Ýahudanyň soňky üç soňky patyşasynyň iň ahyrkysy bolan Sedekiýa geldi. Sedekiýa üçünji perişdäniň habaryny aňladýar. Ýehoýakimiň birinji perişdäniň habarynyň nyşanydygyny tassyklaýan birnäçe pygamberlik şaýatlary bar. Bu subutnamalara düşünmek möhümdir, çünki bu, Daniýeliň birinji bapynyň ilkinji aýatynyň birinji perişdäniň habaryny görkezýändigini anyklaşdyrýar, hem-de şol hakykat birinji bapyň Ylham kitabyndaky on dördünji bapda beýan edilen birinji perişdäniň habary hökmünde düşünilmegine mümkinçilik berýän daýançdyr. Biz Ikinji Taryh kitabyndan başlarys.

> And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. 2 Chronicles 36:20, 21.

> Gylyçdan aman galanlary ol Babela sürgün edip äkitdi; olar Pars patyşalygynyň hökümranlygy başlanýança oňa we onuň ogullaryna hyzmatkär boldular. Şeýlelik bilen, ýurduň öz Şenbe ýyllaryny geçirmegi üçin, Ýermeýanyň agzy bilen Reb tarapyndan aýdylan söz ýerine ýetdi; çünki ýurt haraba ýatan bütin wagtynda Şenbe saklap, ýetmiş ýyly doldurdy. 2 Ýyl ýazgylary 36:20, 21.

The captivity in Babylon for seventy years was so the land could enjoy the sabbaths that had not been fulfilled in agreement with Leviticus twenty-five. Seventy years of sabbaths amounts to four hundred and ninety years, that ancient Israel had disregarded the direction of Leviticus twenty-five. Four hundred and ninety years of rebellion preceded seventy years of captivity. At the ending of the four hundred and ninety years, three kings would be placed into subjection by Nebuchadnezzar.

Wawilonda ýetmiş ýyllyk ýesirlik, Levililer 25-e laýyklykda ýerine ýetirilmän galan şenbe ýyllaryny ýeriň lezzet bilen geçirmegi üçin boldy. Şenbe ýyllarynyň ýetmiş ýyly dört ýüz togsan ýyla deňdir; gadymy Ysraýyl Levililer 25-iň görkezmesini dört ýüz togsan ýyl bäri äsgermezlik edipdi. Ýetmiş ýyllyk ýesirlikden öň dört ýüz togsan ýyllyk pitne geçipdi. Dört ýüz togsan ýylyň ahyrynda üç patyşa Nebukadnesaryň tabynlygyna berlerdi.

At the end of the seventy years of captivity, the Lord raised up Cyrus, who was the first of the three kings that would decree that Israel could return and rebuild Jerusalem. Artaxerxes was the third of those three kings and he made the third decree in 457 BC. The third decree began the twenty-three hundred years of Daniel chapter eight, and verse fourteen. In 1798, the first end of the indignation ended, the book of Daniel was unsealed and the first of the three angels arrived. The third angel arrived on October 22, 1844.

Ýetmiş ýyllyk ýesirligiň ahyrynda Reb Kirusy galdyrdy; ol Ysraýylyň gaýdyp gelmegine we Iýerusalimi täzeden gurmagyna rugsat berýän permany çykarjak üç patyşanyň birinjisidi. Artakserks şol üç patyşanyň üçünjisidi we ol miladydan öňki 457-nji ýylda üçünji permany çykardy. Üçünji perman Danyýel kitabynyň sekizinji bap, on dördünji aýatyndaky iki müň üç ýüz ýylyň başlanmagyna getirdi. 1798-nji ýylda gaharyň ilkinji soňy tamamlandy, Danyýel kitaby açyldy we üç perişdäniň birinjisi geldi. Üçünji perişde 1844-nji ýylyň 22-nji oktýabrynda geldi.

The three last kings of Judah were all confronted by Nebuchadnezzar, and at Jehoiakim’s captivity, the seventy years began. It continued until Babylon was destroyed, and the general (Cyrus) that had destroyed Babylon, and who shortly thereafter became the king, passed the first of three decrees. The third decree began the prophecy of the evenings and mornings that ended with the arrival of the third of three angels. Christ always identifies the end with the beginning.

Ýahudanyň soňky üç patyşasynyň hemmesi Nebukadnesaryň garşysyna çykaryldy, hem-de Ýehoýakimiň ýesir alynmagy bilen ýetmiş ýyl başlandy. Bu döwür Wawilonyň ýok edilmegine çenli dowam etdi, soňra Wawilony ýok eden serkerde (Kiriş), ýagny gysga wagt soň patyşa bolan şol adam, üç permanyň birinjisini çykardy. Üçünji perman agşamlaryň we säherleriň pygamberçiligini başlatdy, ol bolsa üç perişdäniň üçünjisiniň gelmegi bilen tamamlandy. Mesih soňuny hemişe başlangyç bilen baglanyşdyrýar.

The beginning of the seventy years took place with Nebuchadnezzar’s first attack against Jerusalem. The ending of the seventy years was marked by the destruction of Babylon. The final and complete destruction of Jerusalem was brought upon the third of three kings who had all been attacked by Nebuchadnezzar. The destruction of Jerusalem was progressive. The last three kings represent one prophetic symbol, in the sense that they all had been attacked by Nebuchadnezzar. They typified the three decrees that were all one symbol, as were the three angels at the end of the twenty-three hundred days.

Ýetmiş ýylyň başlangyjy Nebukadnesaryň Iýerusalime garşy ilkinji hüjümi bilen boldy. Ýetmiş ýylyň soňy Wawilonyň ýykylmagy bilen alamatlandyryldy. Iýerusalimiň ahyrky we doly ýok edilmegi, Nebukadnesar tarapyndan hüjüme sezewar edilen üç patyşanyň üçünjisiniň üstüne getirildi. Iýerusalimiň ýok edilmegi tapgyrlaýyn boldy. Soňky üç patyşa bir pygamberlik nyşanyny aňladýar, çünki olaryň hemmesine Nebukadnesar hüjüm edipdi. Olar, iki müň üç ýüz günüň ahyryndaky üç perişde ýaly, hemmesi bir nyşan bolan üç permany nyşanlaýardylar.

> “In the seventh chapter of Ezra the decree is found. Verses 12-26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [‘decree,’ margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.

> Ezranyň ýedinji babynda bu perman tapylýar. 12–26-njy aýatlar. Ol iň doly görnüşinde Parsyň patyşasy Artakserks tarapyndan b.e. öň 457-nji ýylda çykaryldy. Emma Ezranyň 6:14 aýatynda Iýerusalimdäki Rebbiň öýüniň “Parsyň patyşasy Kiriň, Dariýiň we Artakserksiň buýrugyna [çetki bellikde: “perman”] görä” gurlandygy aýdylýar. Bu üç patyşa permany esaslandyrmak, tassyklamak we tamamlamak bilen ony pygamberligiň 2300 ýylyň başlangyjyny görkezmek üçin talap edýän kämilligine ýetirdiler. Permanyň tamamlanan wagty bolan b.e. öň 457-nji ýyly buýrugyň senesi hökmünde kabul edende, ýetmiş hepde baradaky pygamberligiň her bir aýratynlygynyň ýerine ýetendigi göründi.” Uly Dawalyşyk, 326.

Sister White identifies that the three decrees were necessary for the perfection of the prophecy. She defines their relation to each other, and in so doing, identifies the grammatical characteristics of the Hebrew word “truth.” She says the first decree originated, the second decree reaffirmed, and the third decree completed “every specification of the prophecy concerning the seventy weeks.” The Hebrew word “truth” is created by the combination of the first, thirteenth and last letters of the Hebrew alphabet. The first decree originated, the second reaffirmed and the last decree completed the prophecy. The three decrees contain the signature of Alpha and Omega, and they were fulfilled at the end of the seventy-year prophecy of the captivity in Babylon, even though the third decree arrived well after the seventy years ended. The three decrees were progressive, and though they were three decrees, they were still one prophetic symbol.

Waýt uýam pygamberçiligiň kämillige ýetirilmegi üçin üç permanyň zerur bolandygyny görkezýär. Ol olaryň biri-biri bilen bolan gatnaşygyny kesgitleýär we şeýle etmek bilen, ýewreý dilindäki “hakykat” sözüniň grammatiki aýratynlyklaryny ýüze çykarýar. Ol şeýle diýýär: birinji perman başlady, ikinji perman tassyk etdi, üçünji perman bolsa “ýetmiş hepde baradaky pygamberçiligiň her bir şertini” tamamlady. Ýewreý dilindäki “hakykat” sözi ýewreý elipbiýiniň birinji, on üçünji we soňky harplarynyň birleşdirilmegi arkaly emele gelýär. Birinji perman başlady, ikinjisi tassyk etdi, soňky perman bolsa pygamberçiligi tamamlady. Üç perman Alfa bilen Omeganyň goluny özünde saklaýar we olar Wawilondaky ýesirlik baradaky ýetmiş ýyllyk pygamberçiligiň ahyrynda ýerine ýetirildi, emma üçünji perman ýetmiş ýyl tamam bolandan ep-esli soň gelip ýetdi. Üç perman yzygiderli häsiýetde bolup, olar üç perman bolsalar-da, şonda-da bir pygamberlik nyşany bolup galdy.

The first angel arrived in 1798, the second angel arrived in the spring of 1844, and the third angel arrived on October 22, 1844. Those three angels are one prophetic symbol, representing the everlasting gospel of Revelation chapter fourteen.

Birinji perişde 1798-nji ýylda geldi, ikinji perişde 1844-nji ýylyň ýazynda geldi, üçünji perişde bolsa 1844-nji ýylyň 22-nji oktýabrynda geldi. Şol üç perişde bir pygamberlik nyşanydyr we Ylham kitabynyň on dördünji babyndaky ebedi Hoş Habary aňladýar.

> “The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.

> “Birinji we ikinji habarlamalar 1843 we 1844-nji ýyllarda berildi, biz bolsa häzir üçünji habarnamanyň yglan edilişi astyndadyrys; emma bu üç habarnamanyň ählisi heniz hem yglan edilmelidir. Olaryň hakykaty gözleýänlere gaýtadan ýetirilmegi öňkülerinden hiç hem az bolmadyk derejede häzirki wagtda-da zerurdyr. Galam we ses arkaly biz bu yglany ýaňlandyrmalydyrys, olaryň tertibini, şeýle hem bizi üçünji perişdäniň habaryna getirýän pygamberlikleriň ulanylyşyny görkezmelidiris. Birinjisiz we ikinjisiz üçünji bolup bilmez. Bu habarlary biz neşirleriň üsti bilen hem-de wagyz çykyşlarynda dünýä bermelidiris, pygamberlik taryhynyň ugry boýunça bolup geçen zatlary-da, boljak zatlary-da görkezmek bilen.” Selected Messages, 2-nji kitap, 104, 105.

The last three kings of Judah were one symbol, for they were all brought into various degrees of subjection by the king of Babylon. The last three kings of Judah, the three decrees and the three angels, though distinctly three are also represented as one prophetic symbol.

Ýahudanyň soňky üç patyşasy bir nyşandy, çünki olaryň hemmesi Wawilon patyşasy tarapyndan dürli derejelerde boýun egdirildi. Ýahudanyň soňky üç patyşasy, üç perman we üç perişde, aýratynlykda üç bolsalar-da, bir pygamberlik nyşany hökmünde-de görkezilýär.

The last three kings are part of the prophetic setting of the beginning of the prophecy of seventy years of captivity, and as such they become part of the beginning that illustrates the end of the seventy years of captivity. The captivity began with the progressive subjection of three kings, ending with the destruction of the kingdom and its capital city. The end of the prophecy marks the destruction of the nation and capital of Babylon, which marks the arrival of the three progressive decrees. The beginning of the twenty-three-hundred-year prophecy is marked by three progressive decrees, and it illustrates the ending of the twenty-three hundred year prophecy, which consists of three progressive messages.

Soňky üç patyşa ýetmiş ýyllyk ýesirlik pygamberliginiň başlangyjynyň pygamberlik çäginiň bir bölegidir, şonuň üçin olar ýetmiş ýyllyk ýesirligiň soňuny görkezýän başlangyjyň hem bir bölegine öwrülýärler. Ýesirlik üç patyşanyň tapgyrlaýyn boýun egdirilmegi bilen başlady we patyşalygyň hem-de onuň paýtagt şäheriniň weýran edilmegi bilen tamamlandy. Pygamberligiň soňy Wawilonyň milletiniň we paýtagtynyň ýok edilmegini belleýär; bu bolsa tapgyrlaýyn gelen üç permanyň gelip ýetendigini görkezýär. Iki müň üç ýüz ýyllyk pygamberligiň başlangyjy tapgyrlaýyn gelen üç perman bilen bellenýär, we ol üç tapgyrlaýyn habardan ybarat bolan iki müň üç ýüz ýyllyk pygamberligiň soňuny görkezýär.

The three angels, and their respective three messages, had been typified by three kings and their three progressive decrees. The three kings that proclaimed their respective three decrees had been typified by three progressive kings, who had each presented their messages of rebellion against Nebuchadnezzar. Three messages of rebellion, typified three decrees, that in turn typified three messages. One begins the prophecy of seventy years, that in turn ends with the beginning of the twenty-three-hundred-year prophecy, that ends at the arrival of the third angel in 1844. The seventy years that the land was to enjoy its Sabbath cannot be separated from October 22, 1844.

Üç perişde we olaryň özlerine degişli üç habary, üç patyşa we olaryň biri-biriniň yzyndan gelen üç permany arkaly nusgalanypdy. Özlerine degişli üç permany yglan eden şol üç patyşa, Nebukadnesara garşy öz habarlaryny ýetiren biri-biriniň yzyndan gelen üç patyşa arkaly nusgalanypdy. Pitneçilik häsiýetli üç habar, üç permany nusgalady; şol permamlar bolsa öz gezeginde üç habary nusgalady. Bularyň biri ýetmiş ýyl baradaky pygamberligi başlaýar; ol bolsa öz gezeginde iki müň üç ýüz ýyllyk pygamberligiň başlangyjy bilen tamamlanýar, ol hem 1844-nji ýylda üçünji perişdäniň gelmegi bilen tamam bolýar. Ýeriň öz Şenbe gününden lezzet almagy üçin kesgitlenen ýetmiş ýyly 1844-nji ýylyň 22-nji oktýabryndan aýry görmek mümkin däldir.

Jehoiakim represents Cyrus’ first decree and also the first angel’s message of Revelation chapter fourteen. Beyond this, the three witnesses of the last three Judean kings, the three decrees and the three angel’s messages, provide precise information of the symbol of Jehoiakim, for the prophetic history of the three angels has been very carefully marked by inspiration. All three messages have a historical arrival and thereafter a historical empowerment.

Ýehoyakim Kiriň birinji permanyny, şeýle hem Ylham kitabynyň on dördünji bapyndaky birinji perişdäniň habaryny aňladýar. Mundan başga-da, Ýahudanyň soňky üç patyşasynyň, üç permanyň we üç perişdäniň habarlarynyň üç şaýadynyň üsti bilen Ýehoyakim nyşany barada takyk maglumat berilýär, çünki üç perişdäniň pygamberlik taryhy ylham tarapyndan örän ünsli bellik edilendir. Üçüsiniň hem taryhy taýdan gelşi bar, ondan soň bolsa taryhy taýdan güýçlendirilşi bolýar.

The first angel arrived in 1798, and was empowered on August 11, 1840, with the confirmation of the day for a year principle.

Birinji perişde 1798-nji ýylda geldi we bir günüň bir ýyla deňligi ýörelgesiniň tassyklanmagy bilen 1840-njy ýylyň 11-nji awgustynda ygtyýar berildi.

> “In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

> “1840-njy ýylda pygamberligiň ýene bir ajaýyp ýerine ýetmesi giňden gyzyklanma döretdi. Ondan iki ýyl öň, ikinji gelşi wagyz edýän öňdebaryjy gullukçylaryň biri bolan Joşaýa Liç, Osman imperiýasynyň ýykyljakdygyny öňünden aýdyp, Ylham 9 babynyň düşündirişini neşir edipdi. Onuň hasaplamalaryna görä, bu güýç 1840-njy ýylyň 11-nji awgustynda... agdarylmaly diýlipdi, şol wagtda Konstantinopoldaky osmanly häkimiýetiniň döwülmegine garaşylsa bolar. “Muňa hem men şeýle boljakdygyna ynanýaryn.”

> “At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

> “Takyk bellenen wagtda Türkiýe öz ilçileriniň üsti bilen Ýewropanyň ýaran döwletleriniň goragyny kabul etdi we şeýlelik bilen özüni hristian milletleriniň gözegçiliginiň astyna goýdy. Bu waka öňünden aýdylan pygamberligi takyk ýerine ýetirdi. Bu ýagdaý mälim bolanda, köpler Milleriň we onuň ýoldaşlarynyň kabul eden pygamberlikleri düşündiriş ýörelgeleriniň dogrudygyna ynandylar, we Mesihiň gaýtadan gelşi baradaky herekete ajaýyp bir itergi berildi. Bilimli we abraýly adamlar hem wagyz etmekde, hem-de onuň garaýyşlaryny neşir etmekde Miller bilen birleşdiler, we 1840-njy ýyldan 1844-nji ýyla çenli bu iş çalt ýaýrady.” The Great Controversy, 334, 335.

The first angel arrived announcing the opening of the judgment in 1798, but the message was premised on the validity of William Miller’s identification that a day in Bible prophecy represents a year. That principle was confirmed “on the 11th of August, 1840,” and the first message was empowered. With the failure of the prediction of Christ’s return in the biblical year of 1843, which extended into the year 1844, the second angel of Revelation chapter fourteen arrived. With the failure of the prediction in the spring of 1844, the Protestant churches rejected Miller’s rule of a day for a year, and became the daughters of Babylon. That message was thereafter empowered in the summer of 1844, when it was joined by the message of the Midnight Cry. With the fulfillment of the message of the Midnight Cry on October 22, 1844, the third angel arrived with his message.

Birinji perişde 1798-nji ýylda höküm çykarmagyň açylandygyny yglan edip geldi, emma bu habar William Milleriň Mukaddes Kitap pygamberliginde bir günüň bir ýyly aňladýandygyny kesgitlemeginiň dogrulygyna esaslanýardy. Şol ýörelge “1840-njy ýylyň 11-nji awgustynda” tassyklanyldy, we birinji habar güýçlendirildi. Mesihiň 1843-nji ýylyň mukaddes-kitaplyk ýylynda, 1844-nji ýyla uzanýan gaýdyp gelişi baradaky çaklamanyň başa barmagy bilen, Ylham kitabynyň on dördünji babyndaky ikinji perişde geldi. 1844-nji ýylyň ýazynda şol çaklamanyň başa barmagy bilen, protestant ybadathanalary Milleriň bir günüň bir ýyl bolýandygy baradaky düzgünini ret etdiler, we Wawilonyň gyzlary boldular. Şondan soň bu habar 1844-nji ýylyň tomsunda, Gijäniň Ýarysyndaky Gykylygyň habary bilen birleşdirilende, güýçlendirildi. Gijäniň Ýarysyndaky Gykylygyň habarynyň 1844-nji ýylyň 22-nji oktýabrynda ýerine ýetmegi bilen, üçünji perişde öz habary bilen geldi.

Due to the disobedience of Laodicean Adventism in 1863, God’s people were assigned to repeat the history of ancient Israel’s wandering in the wilderness. The empowerment of the third message would wait until September 11, 2001. Each of the three messages arrive in history and are thereafter empowered.

1863-nji ýylda Laodiseýa Adventizminiň boýun egmezligi sebäpli, Hudaýyň halkyna gadymy Ysraýylyň çöldäki sergezdançylyk taryhyny gaýtalamak tabşyryldy. Üçünji habaryň güýçlendirilmegi 2001-nji ýylyň 11-nji sentýabryna çenli garaşardy. Üç habaryň her biri taryhda peýda bolýar we şondan soň güýçlendirilýär.

Jehoiakim and Cyrus represent the empowerment of the first angel, not its arrival. Though Jehoiakim was the first of the last three kings of Judah, and though he represents the first angel’s message, the prophetic characteristics that he, and also Cyrus, demonstrate that they are both symbols of the empowerment of the first angel, and not symbols of the arrival of the first angel. The arrival of the first message in the history of Jehoiakim was Manasseh, the first of the last seven kings of Judah.

Ýehoiakim bilen Kir birinji perişdäniň gelşini däl-de, onuň güýçlendirilmegini aňladýar. Ýehoiakim Ýahudanyň soňky üç patyşasynyň ilkinjisi bolsa-da, we ol birinji perişdäniň habaryny aňladýan bolsa-da, onuň, şeýle hem Kiriň görkezýän pygamberlik häsiýetleri olaryň ikisiniň-de birinji perişdäniň gelşiniň nyşanlary däldigini, eýsem birinji perişdäniň güýçlendirilmeginiň nyşanlarydygyny görkezýär. Ýehoiakimiň taryhynda birinji habaryň gelişi Ýahudanyň soňky ýedi patyşasynyň ilkinjisi bolan Manasse bolupdy.

Seven kings preceded the complete and final destruction of Jerusalem. Those seven kings represent a progressive history, as was the history they typified from 1798 to 1844. The first angel arrived in 1798, and the third arrived on October 22, 1844. The history of 1798 to 1844, is the history of the first and second angels. The history of the third angel began in 1844. When Sister White identifies the symbolism of the seven thunders of Revelation chapter ten, she says the seven thunders represent the history of the first and second angels, but not the third angel.

Ýerusalimiň doly we ahyrky weýran edilmeginiň öňünden ýedi patyşa gelip geçdi. Ol ýedi patyşa, 1798-nji ýyldan 1844-nji ýyla çenli özleriniň nusga bolan taryhy ýaly, ösüşli bir taryhy aňladýar. Birinji perişde 1798-nji ýylda geldi, üçünji bolsa 1844-nji ýylyň 22-nji oktýabrynda geldi. 1798-nji ýyldan 1844-nji ýyla çenli bolan taryh birinji we ikinji perişdeleriň taryhydyr. Üçünji perişdäniň taryhy 1844-nji ýylda başlandy. Uýam Waýt Ylham kitabynyň onunjy babyndaky ýedi gümmürdişigiň nyşanyny kesgitläninde, ol ýedi gümmürdişigiň birinji we ikinji perişdeleriň taryhyny aňladýandygyny, emma üçünji perişdäni aňlatmaýandygyny aýdýar.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> Ýuhanna berlen, ýedi gürrüldi arkaly beýan edilen aýratyn nur birinji we ikinji perişdeleriň habarlarynyň astynda bolup geçjek wakalaryň beýanydy. “The Seventh-day Adventist Bible Commentary”, 7-nji tom, 971.

The history of the seven thunders of Revelation chapter ten, emphasize the history of the empowerment of the first angel on August 11, 1840 through to the great disappointment on October 22, 1844, but it none-the-less, includes the entire history of the first and second angels. The general application of the seven thunders is that it represents 1798 through to October 22, 1844. The history of the arrival of the first angel from 1798 to the great disappointment is the history of the first and second angels, and it is prophetically represented as seven thunders. The seven thunders were also typified by the last seven kings of Judah. The last three of those kings were not only identifying sequential kings, but together they are one symbol made up of a first, middle and last.

Ylhamyň onunjy babyndaky ýedi gümmürdiň taryhy, 1840-njy ýylyň 11-nji awgustynda birinji perişdä berlen kuwwatlandyrylyşyň taryhyny 1844-nji ýylyň 22-nji oktýabryndaky beýik lapykeçlige çenli aýratyn nygtaýar, emma şonda-da ol birinji we ikinji perişdeleriň tutuş taryhyny öz içine alýar. Ýedi gümmürdiň umumy ulanylyşy onuň 1798-nji ýyldan 1844-nji ýylyň 22-nji oktýabryna çenli döwri aňladýandygydyr. Birinji perişdäniň 1798-nji ýyldan beýik lapykeçlige çenli gelşiniň taryhy birinji we ikinji perişdeleriň taryhydyr, we ol pygamberlik taýdan ýedi gümmürdi hökmünde şekillendirilendir. Ýedi gümmürdi Ýahudanyň soňky ýedi patyşasy arkaly hem nusgalandyrylypdy. Şol patyşalaryň soňky üçüsi diňe yzygiderli patyşalary görkezmek bilen çäklenmän, eýsem olar bilelikde birinji, ortaky we ahyrkydan düzülen ýeke-täk bir nyşandyr.

In the history of the three angels, the first message was empowered on August 11, 1840, and both Jehoiakim and Cyrus typified that event.

Üç perişdäniň taryhynda birinji habar 1840-njy ýylyň 11-nji awgustynda güýçlendirildi, we Ýehoýakim bilen Kiriň ikisi-de şol wakanyň tipi boldular.

We will continue to identify these most important truths in the next article.

Bu iň möhüm hakykatlary indiki makalada hem anyklamagymyzy dowam etdireris.

> “Strict integrity should be cherished by every student. Every mind should turn with reverent attention to the revealed word of God. Light and grace will be given to those who thus obey God. They will behold wondrous things out of his law. Great truths that have lain unheeded and unseen since the day of Pentecost, are to shine from God’s word in their native purity. To those who truly love God the Holy Spirit will reveal truths that have faded from the mind, and will also reveal truths that are entirely new. Those who eat the flesh and drink the blood of the Son of God will bring from the books of Daniel and Revelation truth that is inspired by the Holy Spirit. They will start into action forces that cannot be repressed. The lips of children will be opened to proclaim the mysteries that have been hidden from the minds of men. The Lord has chosen the foolish things of this world to confound the wise, and the weak things of the world to confound the mighty.

> “Her bir talyp berk päklik bilen tapawutlanmalydyr. Her bir akyl Hudaýyň aýan edilen Sözüne hormat bilen ünsüni gönükdirmelidir. Şeýle edip Hudaýa tabyn bolanlara nur we merhemet berler. Olar Onuň kanunyndan ajaýyp zatlary görerler. Pentikost gününden bäri üns berilmedik we görünmän ýatan beýik hakykatlar Hudaýyň Sözünden özüne mahsus päkliginde şöhle saçar. Hakykydan-da Hudaýy söýýänlere Mukaddes Ruh akyldan solup giden hakykatlary açar, şeýle hem bütinleý täze hakykatlary hem aýan eder. Hudaýyň Oglunyň tenini iýip, ganyny içýänler Daniýel we Ylham kitaplaryndan Mukaddes Ruh tarapyndan ylham berlen hakykaty çykaryp getirerler. Olar basylyp bilinmejek güýçleri herekete getirerler. Çagalaryň dodaklary adamlaryň akyllaryndan gizlenen syrlary yglan etmek üçin açylar. Reb bu dünýäniň akyldarlaryny utandyrmak üçin dünýäniň akmak zatlaryny, güýçlüleri utandyrmak üçin hem dünýäniň ejiz zatlaryny saýlap aldy.”

> “The Bible should not be brought into our schools to be sandwiched in between infidelity. The Bible must be made the groundwork and subject-matter of education. It is true that we know much more of the word of the living God than we knew in the past, but there is still much more to be learned. It should be used as the word of the living God, and esteemed as first, and last, and best in everything. Then will be seen true spiritual growth. The students will develop healthy religious characters, because they eat the flesh and drink the blood of the Son of God. But unless watched and nurtured, the health of the soul decays. Keep in the channel of light. Study the Bible. Those who serve God faithfully will be blessed. He who permits no faithful work to go unrewarded will crown every act of loyalty and integrity with special tokens of his love and approbation.” Review and Herald, August 17, 1897.

> “Mukaddes Kitap mekdeplerimize imansyzlygyň arasyna gysdyrylyp goýulmak üçin getirilmeli däldir. Mukaddes Kitap bilimiň binýady hem-de mazmuny edilmelidir. Dogrudyr, biz diri Hudaýyň Sözi barada öňkimizden has köp bilýäris, emma entek öwrenilmeli zat örän köpdür. Ol diri Hudaýyň Sözi hökmünde ulanylmalydyr we hemme zatda birinji, ahyrky we iň gowy diýlip ýokary tutulmalydyr. Şonda hakykatdan-da ruhy ösüş görüner. Okuwçylar sagdyn dini häsiýetleri ösdürerler, çünki olar Hudaýyň Oglunyň tenini iýip, ganyny içýärler. Emma gözegçilik edilip, terbiýelenmedik halatynda, janyň saglygy pese gaçýar. Nuryň akymynda galyň. Mukaddes Kitaby öwreniň. Hudaýa wepaly hyzmat edýänler bereketlener. Hiç bir wepaly işi sylagsyz goýbermeýän Ol, wepadarlygyň we päkligiň her bir amalyny Öz söýgüsiniň we makullamasynyň aýratyn nyşanlary bilen täçlär.” Review and Herald, August 17, 1897.

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