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# The Book of Daniel - Number One-Hundred and Eighty-Four

Danyýel Kitaby — Ýüz Segsen Dördünji

The Sabbath and Incarnation: Cornerstones of the Millerite Sealing Process

Şenbe we Bedene Giriş: Millerit Möhürlenme Prosesiniň Özen Daşlary

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Jeff Pippenger

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April 14, 2024

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The final test for the Millerite generation, who failed the testing process, began in 1856, with the arrival of increased light upon the “seven times” of Leviticus twenty-six. From 1856 to 1863 the Laodicean message marked a final period of time in the period that began with the arrival of the third angel on October 22, 1844. That period of time is represented by verses thirteen through fifteen of Daniel chapter eleven.

Synagdan geçiş döwründe şowsuz bolan Millerit nesli üçin iň soňky synag 1856-njy ýylda, Levililer kitabyň ýigrimi altynjy babyndaky “ýedi wagt” baradaky artdyrylan ýagtylygyň gelmegi bilen başlandy. 1856-njy ýyldan 1863-nji ýyla çenli Laodikýä habary 1844-nji ýylyň 22-nji oktýabrynda üçünji perişdäniň gelmegi bilen başlanan döwrüň içindäki soňky wagt döwrüni belläp geçdi. Şol wagt döwri Daniel kitabyň on birinji babyndaky on üçünji aýatdan on bäşinji aýada çenli aýatlar arkaly şekillendirilýär.

That period of time is illustrated by not only those verses, but also by the history that fulfilled those verses, and also by the geographical witness of Panium, which is also Caesarea Philippi. Caesarea Philippi was purposely visited by Christ just before the cross, and the cross represents the Sunday law, that is represented by verse sixteen. On October 22, 1844 the Lion of the tribe of Judah identified the doctrine of the Sabbath in a special light. Then at the end of that testing process He introduced an increase of knowledge upon the “seven times,” and the “seven times” of Leviticus twenty-six is a doctrine of the Sabbath. It is the Sabbath commandment of the land resting that is a direct parallel to the Sabbath commandment of men resting. The time prophecy of the twenty-five hundred and twenty years and the twenty-three hundred years both ended on October 22, 1844.

Şol wagt döwri diňe şol aýatlar arkaly däl, eýsem şol aýatlaryň amal taýdan ýerine ýetirilmegini görkezen taryh arkaly hem, şeýle-de Paniumyň, ýagny Kaýsariýa Filipiniň geografik şaýatlygy arkaly hem beýan edilýär. Kaýsariýa Filipine Mesih haça çekilmezinden öň bilkastlaýyn baryp gördi, we haç Ýekşenbe kanunyny aňladýar; bu bolsa on altynjy aýatda görkezilýär. 1844-nji ýylyň 22-nji oktýabrynda Ýahuda taýpasynyň Arslany Sabat taglymatyny aýratyn bir nurda tanatdy. Soňra şol synag işiniň ahyrynda Ol “ýedi wagt” baradaky bilimiň artmagyny girizdi, we Levililer ýigrimi altydaky “ýedi wagt” Sabat taglymatydyr. Ýeriň dynç alşy baradaky Sabat buýrugy adamlaryň dynç alşy baradaky Sabat buýrugyna gös-göni meňzeşdir. Iki müň bäş ýüz ýigrimi ýyllyk we iki müň üç ýüz ýyllyk wagt pygamberligi ikisi hem 1844-nji ýylyň 22-nji oktýabrynda tamamlandy.

The final period of the testing process, from 1856 to 1863, was a greater revelation of the Sabbath, which had been placed in a special light at the beginning of the sealing and testing process. The history represented by the fulfillment of verses thirteen to fifteen of Daniel eleven represents the testing period where the seal of God is impressed for eternity upon the one hundred and forty-four thousand. In that history the two sticks of Ezekiel are joined. The joining of the two sticks represents the combination of Divinity with humanity, and the doctrine that shines in a special light in that history is the doctrine of the incarnation.

Synag döwrüniň ahyrky tapgyry, 1856-njy ýyldan 1863-nji ýyla çenli, möhürleme we synag işiniň başynda aýratyn bir nurda görkezilen Sabat hakykatynyň has beýik açylyşy boldy. Daniýel on birinji bapdaky on üçünji aýatdan on bäşinji aýada çenli aýatlaryň ýerine ýetmesi bilen görkezilen taryh, Hudaýyň möhüriniň ýüz kyrk dört müňüň üstüne bakylyk üçin basylýan synag döwrüni aňladýar. Şol taryhda Ezekieliň iki taýagy birleşdirilýär. Iki taýagyň birleşdirilmegi Ylahylygyň adamzat bilen birleşmegini aňladýar, we şol taryhda aýratyn bir nurda parlayan taglymat, tene gelme taglymatydyr.

For this reason, when Peter identified Christ as the Son of God in Caesarea Philippi, he was acknowledging that Christ, as the Son of God represented His dual nature of being the Divine Son of God, who had taken upon Himself human flesh, and in so doing became the Son of man.

Şu sebäpli, Petrus Kesariýa Filippide Mesihi Hudaýyň Ogly diýip ykrar edeninde, ol Mesihiň Hudaýyň Ogly hökmünde Öz goşa tebigatyny — ynsan tenini Öz üstüne alyp, şeýle etmek bilen Ynsan Ogluna öwrülen, Hudaýyň ilahi Ogly bolmagyny — aňladýandygyny ykrar edýärdi.

> “As the disciples searched the prophecies that testified of Christ, they were brought into fellowship with the Deity, and learned of Him who had ascended to heaven to complete the work He had begun on earth. They recognized the fact that in Him dwelt knowledge which no human being, unaided by divine agency, could comprehend. They needed the help of Him whom kings, prophets, and righteous men had foretold. With amazement they read and reread the prophetic delineations of His character and work. How dimly had they comprehended the prophetic scriptures! how slow they had been in taking in the great truths which testified of Christ! Looking upon Him in His humiliation, as He walked a man among men, they had not understood the mystery of His incarnation, the dual character of His nature. Their eyes were holden, so that they did not fully recognize divinity in humanity. But after they were illuminated by the Holy Spirit, how they longed to see Him again, and to place themselves at His feet!” The Desire of Ages, 507.

> Isa Mesihe şaýatlyk eden pygamberlikleri şägirtler derňäp barýarkalar, olar Hudaýlyk bilen gatnaşyga getirildiler we ýerde başlan işini tamamlap bilmek üçin göge göterilen Ol barada öwrendiler. Olar Onda şeýle bir bilimiň mesgen tutýandygyny ykrar etdiler welin, ylahy serişdesiz hiç bir adam ony düşünip bilmezdi. Olara patyşalaryň, pygamberleriň we dogruçyl adamlaryň öňünden aýdyp gelen Şol Zatynyň kömegi gerekdi. Olar geň galmak bilen Onuň häsiýetiniň we işiniň pygamberlik beýanyny gaýtalap-gaýtalap okadylar. Pygamberlik Ýazgylaryna nähili öçügsi düşünipdirler! Mesihe şaýatlyk edýän beýik hakykatlary kabul etmekde nähili haýal bolupdyrlar! Onuň pese düşürilişine seredip, adamlaryň arasynda adam bolup ýörşüne syn edip, onlar Onuň tene gelişiniň syryna, tebigatynyň iki taraplaýyn häsiýetine düşünmändiler. Olaryň gözleri tutulypdy, şonuň üçin olar ynsanlykda ylahylyga doly göz ýetirip bilmändiler. Emma Mukaddes Ruh tarapyndan nurlandyrylandan soň, olar Onuňy ýene görmek we özlerini Onuň aýaklarynyň öňünde goýmak üçin nähili ymtylýardylar! The Desire of Ages, 507.

October 22, 1844 through to 1863 represents the sealing time of the one hundred and forty-four thousand. That period began with the Sabbath being highlighted as the special truth among the many truths that are unsealed during the period of the sealing. The period began the sounding of the seventh trumpet which identifies when the mystery of God was to be finished.

1844-nji ýylyň 22-nji oktýabryndan 1863-nji ýyla çenli döwür ýüz kyrk dört müňüň möhürleniş wagtyny aňladýar. Şol döwür möhürleniş döwründe açylýan köp hakykatlaryň arasynda Sabat gününe aýratyn hakykat hökmünde ünsi çekmek bilen başlandy. Bu döwür ýedinji surnaýyň ýaňlanmagynyň başlanmagyny alamatlandyrdy; ol hem Hudaýyň syrynyň haçan tamamlanmalydygyny görkezýär.

> But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

> Emma ýedinji perişdäniň sesi çykjak günlerde, ol surnaý çalmaga başlanda, Hudaýyň syry tamamlanyar; bu barada Ol öz gullary bolan pygamberlere öňden aýdypdy. Ylham 10:7.

The seventh angel is also the third woe, for the sealing takes place in the history when the warfare of Islam is active. Had Millerite Adventism been faithful in the period that followed October 22, 1844, Islam that had been restrained on August 11, 1840, would have been released.

Ýedinji perişde hem üçünji hasratdyr, çünki möhürleme Yslamyň söweşi işjeň bolan taryhy döwürde bolup geçýär. Eger Millerit Adventizmi 1844-nji ýylyň 22-nji oktýabryndan soň gelen döwürde wepaly bolan bolsady, 1840-njy ýylyň 11-nji awgustynda saklanyp galnan Yslam boşadylyp goýberilerdi.

> “Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.

> “Eger-de Adventistler 1844-nji ýyldaky beýik lapykeçlikden soň imanlaryna berk ýapyşyp, Hudaýyň açylýan yhlasy boýunça birlikde öňe gitmek bilen, üçünji perişdäniň habaryny kabul edip, ony Mukaddes Ruhuň güýji bilen dünýä yglan eden bolsadylar, olar Hudaýyň halas edişini gören bolardylar, Reb olaryň tagallalary bilen gudratly işlerdi, iş tamamlanyp bolardy, we Mesih Öz halkyny sylagyna kabul etmek üçin şu wagta çenli eýýäm gelen bolardy. Emma lapykeçlikden soňky şübhe we näbellilik döwründe advent ynanýanlaryň köpüsi imanlaryny gowşatdylar.... Şeýlelik bilen iş bökdelip galdy, we dünýä garaňkylykda galdy. Eger tutuş Adventist bedeni Hudaýyň buýruklary we Isanyň imany esasynda birleşen bolsady, biziň taryhymyz nähili örän başgaça bolardy!” Evangelism, 695.

On October 22, 1844 the seventh trumpet began to sound and the Jubilee trumpet also began to sound.

1844-nji ýylyň 22-nji oktýabrynda ýedinji surnaý ýaňlanmaga başlady we Ýubileý surnaýy hem ýaňlanmaga başlady.

> And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. Leviticus 25:8–10.

> Sen özüň üçin ýedi ýyl sabadyny, ýagny ýedi gezek ýedi ýyly sana; we şol ýedi ýyl sabadynyň möhleti saňa kyrk dokuz ýyl bolar. Soňra ýedinji aýyň onunjy gününde, ýagny ýaraşyk güni, ýubileý surnaýyny çaldyrarsyňyz; surnaýy bütin ýurduňyzda ýaňlandyrarsyňyz. Şeýle-de siz ellinji ýyly mukaddes edersiňiz we onuň ähli ilatyna tutuş ýurtda azatlygy yglan edersiňiz: ol size ýubileý bolar; her bir adam öz mülküne gaýdyp barar, her bir adam öz maşgalasyna dolanar. Lewiler 25:8–10.

When the sealing time of the one hundred and forty-four thousand begins there is a trumpet that identifies that the warfare accomplished by Islam has arrived, and a trumpet that proclaims liberty for those who have been slaves of sin. One trumpet identifies the external history, and the other represents the internal experience of those last-day covenant people. Their slavery is relieved when their humanity is joined with His Divinity for eternity. Line upon line, those two trumpets are one Trumpet, for the Jubilee trumpet is only blown on the Day of Atonement, and the Day of Atonement begins when the seventh trumpet of the third woe is sounded. The doctrine that represented both trumpets in the Millerite movement was the light of the Sabbath. The light that represents both Trumpets in these last days is the doctrine of the incarnation. Line upon line, the Sabbath and the doctrine of the incarnation are the same doctrine.

Ýüz kyrk dört müňüň möhürleniş wagty başlanda, Yslamyň amala aşyran söweşiniň ýetendigini görkezýän bir surnaý bar, hem-de günäniň gulçulygynda bolanlar üçin azatlygy yglan edýän bir surnaý bar. Surnaýlaryň biri daşarky taryhy görkezýär, beýlekisi bolsa şol ahyrky günleriň äht halkynyň içerki tejribesini aňladýar. Olaryň gulçulygy, olaryň ynsan tebigaty Onuň Hudaýy tebigaty bilen ebedilik üçin birleşdirilende aýrylýar. Setir üstüne setir, şol iki surnaý bir Surnaýdyr, çünki Ýubileý surnaýy diňe Ylalaşyk Gününiň dowamynda çalynýar, we Ylalaşyk Güni üçünji waýyň ýedinji surnaýy ýaňlananda başlanýar. Millerit hereketinde iki surnaýy hem aňladan taglymat Sabat nurydy. Bu ahyrky günlerde iki Surnaýy hem aňladýan nur bolsa tene gelme taglymatydyr. Setir üstüne setir, Sabat bilen tene gelme taglymaty şol bir taglymatdyr.

Peter’s confession identified the Messiah, and also the Son of God. The Messiah is the Son of God. The Messiah is the creator represented by the Sabbath.

Petrusyň ykrary Mesihi, şeýle hem Hudaýyň Ogluny tanatdy. Mesih Hudaýyň Ogludyr. Mesih Şenbe güni arkaly aňladylýan Ýaradandyr.

> “Paul had never seen Christ while he dwelt upon the earth. He had indeed heard of him and his works, but he could not believe that the promised Messiah, the Creator of all worlds, the Giver of all blessings, would appear upon earth as a mere man.” Sketches from the Life of Paul, 256.

> «Pawlus ýer ýüzünde ýaşaýan döwründe Mesihi hiç wagt görmändi. Elbetde, ol Onuň we Onuň eden işleriniň gürrüňini eşidipdi, emma wada berlen Mesihiň, ähli dünýäleriň Ýaradyjysynyň, ähli bereketleriň Berijisiniň, ýer ýüzünde diňe bir adam hökmünde peýda boljakdygyna ynanyp bilmändi». Sketches from the Life of Paul, 256.

The Sabbath identifies the Creator and the Creator was the Christ that Peter identified. The Son of God, who Peter identified is He who combined with human flesh to become the Son of man. The Son of God represents the incarnation.

Şenbe Ýaradyjyny görkezýär, Petrusyň tanadan şol Ýaradyjysy-da Mesihdir. Petrusyň tanadan Hudaýyň Ogludy, ynsan Ogluna öwrülmek üçin adam teni bilen birleşen şolaryň Özüdür. Hudaýyň Ogludy ylahy bedenlenmäni aňladýar.

> “Christ brought men and women power to overcome. He came to this world in human form, to live a man amongst men. He assumed the liabilities of human nature, to be proved and tried. In His humanity He was a partaker of the divine nature. In His incarnation He gained in a new sense the title of the Son of God. Said the angel to Mary, ‘The power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God’ (Luke 1:35). While the Son of a human being, He became the Son of God in a new sense. Thus He stood in our world—the Son of God, yet allied by birth to the human race.” Selected Messages, book 1, 226.

> “Mesih erkeklere we aýallara ýeňmäge güýç getirdi. Ol bu dünýä adam keşbinde, adamlaryň arasynda bir adam bolup ýaşamak üçin geldi. Synalmak we barlanmak üçin, adam tebigatynyň jogapkärçiliklerini Öz üstüne aldy. Öz ynsanlygynda Ol ylahy tebigatyň paýdaşy boldy. Öz ten alşynda Ol Hudaýyň Ogludygy adyny täze bir manyda gazandy. Perişde Merýeme şeýle diýdi: ‘Iň Beýigiň güýji seni kölegesinde örtüp alar; şonuň üçin hem senden doguljak mukaddes Zat Hudaýyň Ogly diýlip atlandyrylar’ (Luka 1:35). Adam oglunyň Ogly bolmak bilen, Ol täze bir manyda Hudaýyň Ogly boldy. Şeýlelikde Ol biziň dünýämizde durdy — Hudaýyň Ogly, emma dogluşy boýunça ynsan nesli bilen birleşen.” Saýlanan Habarlary, 1-nji kitap, 226.

At Caesarea Philippi, Peter’s twofold confession represented the one hundred and forty-four thousand who understand that Jesus is the Christ, the Son of God and the doctrine of the Sabbath that was lightened in 1844, along with the doctrine of the incarnation that is recognized in the last days. The light of the twofold truth is opened up at the beginning and ending of the period of the sealing, as witnessed by the history of the sealing from October 22, 1844 to 1863, and the history of Revelation chapter eighteen’s two voices.

Kesariýa Filipide Petrusyň iki taraply ykrary, Isanyň Mesihdigine, Hudaýyň Ogludygyna düşünýän ýüz kyrk dört müňi, 1844-nji ýylda nurlandyrylan Sabat taglymatyny, şeýle hem ahyrky günlerde ykrar edilýän ten alşynyň taglymatyny aňladýardy. Iki taraply hakykatyň nury möhürleniş döwrüniň başynda we ahyrynda açylýar; muňa 1844-nji ýylyň 22-nji oktýabryndan 1863-nji ýyla çenli möhürleniş taryhy, hem-de Ylham kitabynyň on sekizinji babyndaky iki sesiň taryhy şaýatlyk edýär.

In both the Millerite line of the sealing process, and the prophetic line of the sealing in Revelation eighteen, there is a test at the very end of the period where one class is manifested as foolish virgins, as was the case from 1856 to 1863, and a class is manifested as wise virgins from July 2023 unto the soon coming Sunday law. That final period of testing repeats the beginning of the period. The same angel that descended on September 11, 2001 arrived as Michael to call the dead to life in 2023 some to everlasting life and some to everlasting death. When He arrived, He led His people back to the foundations. Some refuse to walk in the old paths, some do walk in the old paths. Some hearken to the sound of the trumpet, some refuse to hear.

Möhürleniş işiniň Millerçi ugrundaky hatarynda-da, hem-de Ylham on sekizinji bapdaky möhürlenişiň pygamberlik hatarynda-da, döwriň iň ahyrynda bir synag bar; şol ýerde bir topar 1856-dan 1863-e çenli bolşy ýaly akylsyz gyzlar hökmünde ýüze çykýar, başga bir topar bolsa 2023-nji ýylyň iýul aýyndan ýakyn wagtda geljek Ýekşenbe kanunyna çenli akylly gyzlar hökmünde ýüze çykýar. Synagyň şol iň soňky döwri döwriň başlangyjyny gaýtalaýar. 2001-nji ýylyň 11-nji sentýabrynda inen şol bir perişde 2023-nji ýylda ölüleri ýaşaýşa çagyrmak üçin Mikaýyl hökmünde geldi — käbirlerini baky ýaşaýşa, käbirlerini bolsa baky ölüme. Ol gelende, Öz halkyny esaslara gaýtaryp alyp bardy. Käbirleri gadymy ýollarda ýöremekden ýüz öwürýärler, käbirleri bolsa gadymy ýollarda ýöreýärler. Käbirleri surnaýyň sesine gulak asýarlar, käbirleri bolsa eşitmekden ýüz öwürýärler.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Şeýle diýýär Reb: «Ýollaryň başynda duruň, serediň we gadymy ýodalary sorap tapyň, ýagşy ýol nirededigini soraň; onda ýöräň, şonda janyňyz üçin rahatlyk taparsyňyz». Emma olar: «Biz onda ýöremeris» diýdiler. «Men siziň üstüňize garawullary-da goýdum, şeýle diýip: surnaý sesine gulak asyň». Emma olar: «Biz gulak asmarys» diýdiler. Ýeremiýa 6:16, 17.

The message represented by the trumpet which the watchmen blows is twofold. It is the seventh trumpet of Islam and the Jubilee trumpet of deliverance. It is the message of the combination of Divinity with humanity, which is accomplished by the mystery of the incarnation, and that produces a character prepared for the seal of God, which is the Sabbath. The message, the work and the circumstances associated with that final period of the sealing which began in July 2023, twenty-two years after 2001, is represented by verses thirteen to fifteen of Daniel chapter eleven, and by Christ’s visit to Caesarea Philippi in Matthew chapter sixteen.

Gözegçileriñ çalýan surnaýy bilen aňladylýan habar iki taraplydyr. Ol Yslamyň ýedinji surnaýydyr hem-de azat edişiň Ýubileý surnaýydyr. Ol Hudaýlyk bilen ynsanlygyň birigmeginiň habarydyr; bu birleşme beden alma syry arkaly amala aşýar we Hudaýyň möhri üçin, ýagny Sabat üçin taýýar edilen häsiýeti emele getirýär. 2001-nji ýyldan ýigrimi iki ýyl soň, 2023-nji ýylyň iýulynda başlanan möhürlemegiň şol ahyrky döwri bilen baglanyşykly habar, iş we ýagdaýlar Danyýel kitabynyň on birinji babyndaky on üçünji bilen on bäşinji aýatlar arkaly, şeýle hem Matta kitabynyň on altynjy babynda Mesihiň Keýsariýa Filippi şäherine sapary arkaly görkezilýär.

In the parable of the ten virgins all the virgins fell asleep during the tarrying time. Jesus told His disciples that Lazarus sleepeth.

On gyz barada bolan tymsalda gijä galnan wagtlaryň dowamynda gyzlaryň hemmesi uka gitdi. Isa Öz şägirtlerine: «Lazarus ýatyr» diýdi.

> These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. John 11:10–14.

> Ol bu sözleri aýdandan soň, olara şeýle diýdi: «Dostumyz Lazarus uklady; emma men baryp, ony ukudan oýaraýyn». Şonda onuň şägirtleri: «Reb, eger ol uklaýan bolsa, sagalar» diýdiler. Emma Isa onuň ölümi hakynda aýdýardy; olar bolsa, onuň ukyda dynç almak hakynda aýdandygyny pikir etdiler. Şonda Isa olara açyk-aýdyň şeýle diýdi: «Lazarus öldi». Ýahýa 11:10–14.

At the end of twenty-one days, Daniel saw the vision, and he was in a deep sleep.

Ýigrimi bir günüñ soñunda, Daniýel bu görnüşi gördi, we ol çuň uka batypdy.

> And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. Daniel 10:7–9.

> Men, diňe Danyýel, bu görnüşi gördüm; meniň bilen bolan adamlar bolsa bu görnüşi görmediler. Emma olaryň üstüne beýik bir titreýiş indi, şonuň üçin olar gizlenmek üçin gaçyp gitdiler. Şeýlelikde men ýalňyz galdym we bu beýik görnüşi gördüm; mende hiç bir güýç galmady. Çünki meniň görküm içimde çüýreme öwrüldi, men hiç bir güýji saklap bilmedim. Şeýle-de bolsa, Onuň sözleriniň sesini eşitdim; Onuň sözleriniň sesini eşidenimde, ýüzüm bilen ýere serlip, çuň bir uka batyp ýatdym. Danyýel 10:7–9.

The two witnesses of Revelation chapter eleven, were dead in the street for three and a half days, and Ezekiel’s dead bones were in the valley. On July 18, 2020 the tarrying time of spiritual death and sleeping was brought upon the virgins of the movement of the third angel. Three years later the process of awakening and preparing God’s last-day people as His ensign and mighty army began. The angel that descended on July 18, 2020 unsealed a truth, as angels always do when they descend.

Ylhamyň on birinji bapdaky iki şaýat üç ýarym gün köçede öli ýatdy, Eýzekiýeliň öli süňkleri bolsa derede ýatyrdy. 2020-nji ýylyň 18-nji iýulynda ruhy ölümiň we ukynyň egleniş wagty üçünji perişdäniň hereketiniň gyzlarynyň üstüne getirildi. Üç ýyl soňra Hudaýyň ahyrzamandaky halkyny Onuň baýdagy we kuwwatly goşuny hökmünde oýarmak hem-de taýýarlamak işi başlandy. 2020-nji ýylyň 18-nji iýulynda aşak inen perişde, perişdeler aşak inende hemişe edişleri ýaly, bir hakykaty açdy.

The truth he unsealed was the experience of the tarrying time and first disappointment. God’s last-day people were then scattered, and when the process of awakening them arrived in history, they would be required to recognize and acknowledge that they had been scattered and that they were in the tarrying time. There was then sent many angels, or many messages to strengthen the message of the tarrying time.

Onuň açan hakykaty gijikme döwrüniň we ilkinji lapykeçligiň tejribesi boldy. Şol wagt Hudaýyň soňky günlerdäki halky dargadylan ýagdaýdady, olary oýarmak işi taryhda gelip ýetende bolsa, olaryň dargadylanlaryny we gijikme döwründe durandyklaryny tanamak hem-de boýun almak talap ediljekdi. Şonda gijikme döwrüniň habaryny berkitmek üçin köp perişdeler, ýa-da köp habarlar iberildi.

> “Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’

> “Ikinji perişdäniň habarynyň ahyryna golaý mahaly, men asmandan Hudaýyň halkynyň üstüne şöhle saçýan beýik bir nury gördüm. Bu nuryň şöhleleri gün ýaly ýagty bolup görünýärdi. Men perişdeleriň seslerini eşitdim, olar şeýle diýip gygyrýardylar: ‘Ine, Giýew gelýär; Ony garşylamaga çykyňlar!’”

> “This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, “Behold, the Bridegroom cometh; go ye out to meet Him!’

> “Bu, ikinji perişdäniň habaryna güýç bermeli bolan ýarygije jarçysydy. Perişdeler gökden iberilip, ruhdan düşen mukaddesleri oýarmak we olary öňlerinde duran beýik işe taýýarlamak üçin geldi. Iň zehinli adamlar bu habary ilkinji bolup kabul edenler bolmadylar. Perişdeler pesgöwünli, wepaly adamlara iberildi we olary şeýle diýip jar etmäge mejbur etdi: ‘Ine, Giýew gelýär; Ony garşy almaga çykyňlar!’ Bu jar ynanylanlar howlukmaç hereket edip, Mukaddes Ruhuň güýji bilen habary yglan etdiler we ruhdan düşen doganlaryny oýardylar. Bu iş adamlaryň paýhasyna we bilimliligine däl, eýsem Hudaýyň güýjüne esaslanýardy, we jarçylygy eşiden Onuň mukaddesleri oňa garşy durup bilmediler. Iň ruhy adamlar bu habary ilkinji bolup kabul etdiler, ozal işde öňbaşçylyk edenler bolsa ony kabul edip, jaryň güýjüni artdyrmaga kömek edenleriň iň soňkulary boldular: ‘Ine, Giýew gelýär; Ony garşy almaga çykyňlar!’”

> “In every part of the land, light was given upon the second angel’s message, and the cry melted the hearts of thousands. It went from city to city, and from village to village, until the waiting people of God were fully aroused. In many churches the message was not permitted to be given, and a large company who had the living testimony left these fallen churches. A mighty work was accomplished by the midnight cry. The message was heart-searching, leading the believers to seek a living experience for themselves. They knew that they could not lean upon one another.” Early Writings, 238.

> «Ýurduň her bir böleginde ikinji perişdäniň habary hakynda nur berildi, we bu çagyryş müňlerçäniň ýüreklerini eretdi. Ol şäherden-şähere, obadan-oba ýaýrady, ta ki, Hudaýyň garaşýan halky doly oýandyrylýança. Köp ýygnaklarda bu habaryň berilmegine ýol berilmedi, we diri şaýatlygy bolan uly topar bu ýykylan ýygnaklary taşlap çykdy. Gijeki ýarymdaky çagyryş arkaly gudratly bir iş amala aşyryldy. Bu habar ýürekleri barlaýjydy, ynanýanlary özleri üçin diri bir tejribe gözlemäge alyp barýardy. Olar bir-birine daýanyp bilmejekdiklerini bilýärdiler». Early Writings, 238.

The arrival of the message of the Midnight Cry in the parable identifies when the two classes of virgins’ manifest whether they have oil. The wise have oil, the foolish do not. The parable was fulfilled by the work of Samuel Snow in the Millerite history, and in that work the message Snow presented was developed as represented by his articles in the Millerite publications of that time period. Then when he arrived at the Exeter camp meeting, which was from August 12th to the 17th, 1844, a period is also represented that ultimately led to those at the meeting leaving the meeting and proclaiming the message.

«Ýarygijedäki periniň nala sesi» baradaky habaryň meselde gelmegi, gyzlaryň iki toparynyň ýagynyň bardygyny ýa-da ýokdugyny haçan ýüze çykarýandygyny görkezýär. Akylly gyzlarda ýag bar, akylsyzlarda bolsa ýokdur. Bu mesel Millerçi taryhynda Samuel Snouyň işi arkaly ýerine ýetdi, we şol işde Snouyň hödürlän habary, şol döwürdäki Millerçi neşirlerde çap edilen makalalarynda görkezilişi ýaly ösdürilipdi. Soňra ol 1844-nji ýylyň 12-nji awgustyndan 17-nji awgustyna çenli dowam eden Exeter düşelge ýygnagyna gelende, şol ýerde hem ahyrsoňy ýygnakdakylaryň ýygnagy terk edip, habary wagyz etmegine getirip ýetiren bir döwür görkezilýär.

There is a “point in time” when the message of the Midnight Cry is fully established, and at that point, based upon the parable, probation closes upon the virgins. That “point in time” is preceded by “a period” when the message is being developed. Since July, 2023 the message of the Midnight Cry has been developing, and unlike the Millerite fulfillment, the message has been transmitted across the world in advance of the “close of probation”. When probation closed at the end of the Exeter meeting the message then went to “every part of the land,” and “light was given upon the second angel’s message, and the cry melted the hearts of thousands. It went from city to city, and from village to village, until the waiting people of God were fully aroused.”

“Ýary gijäniň çagyryşy” habarynyň doly berkidilýän bir “wagty” bardyr, we şol wagtda, tymsala görä, gyzlar üçin synag möhleti ýapylýar. Şol “wagt” habaryň kemala getirilýän “bir döwrüniň” öňünden gelýär. 2023-nji ýylyň iýulyndan bäri Ýary gijäniň çagyryşy habary kemala gelip gelýär, we Milleritleriň berjaý edilişinden tapawutlylykda, bu habar “synag möhletiniň ýapylmagynyň” öňüsyrasynda bütin dünýä ýaýradyldy. Exeter ýygnagynyň ahyrynda synag möhleti ýapylanda, habar soň “ýurduň her bölegine” gitdi, we “ikinji perişdäniň habary babatda nur berildi, we çagyryş müňleriň ýüreklerini ereddi. Ol şäherden şähere, obadan oba gitdi, tä Hudaýyň garaşýan halky doly oýandyrylýança.”

In our current history the message that began to be published in July of 2023 is now in one hundred and twenty countries around the world, and the articles that represent the development of the message of the Midnight Cry are available in over sixty languages, and the articles can either be read or listened to.

Häzirki taryhymyzda 2023-nji ýylyň iýul aýynda çap edilip başlanan habar häzirki wagtda dünýäniň ýüz ýigrimi ýurdunda bar, we Ýarygije Gykylygynyň habarynyň ösüşini aňladýan makalalar altmyşdan gowrak dilde elýeterlidir; olary ýa okamaga, ýa-da diňlemäge bolýar.

> The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Isa Mesihiň Ylhamy, Hudaýyň Öz gullaryna tizden boljak zatlary görkezmek üçin Oňa beren ylhamydyr; we Ol muny Öz perişdesi arkaly Öz hyzmatkäri Ýahýa iberip, oňa bildirdi. Ýahýa Hudaýyň sözüne, Isa Mesihiň şaýatlygyna we gören zatlarynyň hemmesine şaýatlyk etdi. Bu pygamberligiň sözlerini okaýan bagtlydyr, ony diňleýänler hem, onda ýazylanlary saklaýanlar hem bagtlydyr; çünki wagt golaýdyr. Ylham 1:1–3.

The light of this message as represented with the articles has been accomplished in roughly six months by two persons.

Bu habaryň makalalar arkaly görkezilen nury takmynan alty aýyň dowamynda iki adam tarapyndan ýerine ýetirildi.

> “Unless those who can help in — are aroused to a sense of their duty, they will not recognize the work of God when the loud cry of the third angel shall be heard. When light goes forth to lighten the earth, instead of coming up to the help of the Lord, they will want to bind about His work to meet their narrow ideas. Let me tell you that the Lord will work in this last work in a manner very much out of the common order of things, and in a way that will be contrary to any human planning. There will be those among us who will always want to control the work of God, to dictate even what movements shall be made when the work goes forward under the direction of the angel who joins the third angel in the message to be given to the world. God will use ways and means by which it will be seen that He is taking the reins in His own hands. The workers will be surprised by the simple means that He will use to bring about and perfect His work of righteousness.” Testimonies to Ministers, 300.

> “— içindä kömek edip biljekler öz borjuna düşünmäge oyandırylmasa, üçünji perişdäniň güýçli nidasy eşidilende olar Hudaýyň işini tanamazlar. Ýer ýüzüni ýagtylandyrmak üçin nur çykanda, Rebbiň kömegine gelmegiň ýerine, Oňa degişli işi özleriniň dar düşünjelerine laýyk getirmek üçin ony çäklendirmek islärler. Size şuny aýdýaryn: Reb bu soňky işde zatlaryň adaty tertibinden ep-esli daşgary usul bilen hem-de islendik ynsan meýilnamasyna garşy geljek görnüşde hereket eder. Aramyzda Hudaýyň işine hemişe gözegçilik etmek, dünýä berilmeli habarda üçünji perişdä goşulýan perişdäniň ýolbaşçylygy astynda iş öňe gidende hatda nähili ädimleriň edilmelidigini hem buýruk bermek islejekler bolar. Hudaý şeýle ýollary we serişdeleri ulanar welin, şondan Onuň dolandyryş jylawyny Öz eline alýandygy görner. Işçiler Onuň Öz dogrulyk işini amala aşyrmak we kämilleşdirmek üçin ulanajak ýönekeý serişdelerine haýran galarlar.” Testimonies to Ministers, 300.

The Lion of the tribe of Judah has now brought His last-day people to verses thirteen through fifteen of Daniel eleven, opening the history represented by the history of 200 BC to 63 BC, and also Matthew chapter sixteen, and the history of Christ’s visit to Caesarea Philippi. Both the predictions and the history of their fulfillments align with the portion of the book of Daniel that was sealed until the last days. The books of Daniel and Revelation are one book, so in the last days, just before probation closes, the Revelation of Jesus Christ is unsealed, and that Revelation includes the portion of Daniel that relates to the last days. The time is at hand for the conclusion of the Exeter camp meeting.

Ýahuda taýpasynyň Arslany indi Öz soňky günlerdäki halkyny Daniýel on birinji babyň on üçünji aýatyndan on bäşinji aýatyna çenli getirdi; bu ýerde miladydan öňki 200-nji ýyldan miladydan öňki 63-nji ýyla çenli taryh bilen şekillendirilen taryh, şeýle hem Matta kitabynyň on altynjy baby we Mesihiň Kaýsariýa Filipä bolan saparynyň taryhy açylýar. Hem pygamberlikler, hem-de olaryň ýerine ýetişleriniň taryhy soňky günlere çenli möhürlenen Daniýel kitabynyň şol bölegi bilen sazlaşýar. Daniýel we Ylham kitaplary bir kitapdyr; şonuň üçin soňky günlerde, synag möhleti ýapylmazyndan öň, Isa Mesihiň Ylhami açylýar, we şol Ylham soňky günler bilen baglanyşykly Daniýeliň bölegini hem öz içine alýar. Exeter lager ýygnagynyň jemlenmeginiň wagty golaýlady.

> 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 golaýlapdyr. Adalatsyz bolan ýene-de adalatsyz bolsun; haram bolan ýene-de haram bolsun; dogry bolan ýene-de dogry bolsun; mukaddes bolan ýene-de mukaddes bolsun». Ylham 22:10, 11.

We will continue this study in the next article.

Bu öwrenişi indiki makalada dowam etdireris.

> Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

> Ine, Reb Hudaý şeýle diýýär: “Ynha, ýurda açlyk ibererin; bu çörek açlygy-da bolmaz, suwsuzlyk hem bolmaz, eýsem Rebbiň sözlerini eşitmegiň açlygy bolar. Olar deňizden deňze, demirgazykdan gündogara çenli aýlanyp ýörerler; Rebbiň sözüni gözläp, o tarapa bu tarapa ylgarlar, emma ony tapmazlar. Şol günde görmegeý gyzlar we ýaş ýigitler suwsuzlykdan ysgyndan düşerler. Samariýanyň günäsiniň adyndan ant içip: ‘Eý Dan, seniň hudaýyň diridir’ diýýänler hem-de: ‘Beýer-Şebanyň ýoly diridir’ diýýänler-de ýykylarlar we indi hiç haçan galmazlar.” Amos 8:11–14.

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