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# The Book of Daniel - Number Nineteen

Danyýel kitaby — On dokuzynjy belgi

The Prophetic Significance of the Word ‘Hour’ in the Book of Daniel

Danyýel Kitabynda “Sagadyň” pygamberlik ähmiýeti

Author

Jeff Pippenger

Published

December 14, 2023

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The word “hour” that is only found in the Old Testament in the book of Daniel, is always associated with some type of judgment. In chapter three it represents the Sunday law, with the emphasis upon the ensign represented by Shadrach, Meshach and Abednego.

Diňe Daniel kitabynda duş gelýän “sagat” sözi Köne Ähtde hemişe haýsydyr bir görnüşdäki höküm bilen baglanyşyklydyr. Üçünji bapda ol, Şadrahyň, Meşahyň we Abednegonyň üsti bilen şekillendirilen baýdak nyşanyna berlen aýratyn ähmiýet bilen, ýekşenbe kanunyny aňladýar.

In chapter four it represents the arrival of the warning of the first angel’s message in 1798. When used the second time in chapter four, it represented the opening of the investigative judgment on October 22, 1844. In chapter four, the two usages of the word “hour” represent the history of the first and second angels’ messages from 1798 until 1844. That history is the history of the seven thunders of Revelation ten. The seven thunders are represented by the two times the word “hour” is employed in chapter four, and therefore also represents the history of the third angel from 1989, until the soon-coming Sunday law.

Dördünji bapda bu 1798-nji ýylda birinji perişdäniň habarynyň duýduryşynyň gelşini aňladýar. Dördünji bapda ikinji gezek ulanylanda bolsa, bu 1844-nji ýylyň 22-nji oktýabrynda derňew hökümçiliginiň açylyşyny aňladýardy. Dördünji bapda “sagat” sözüniň iki gezek ulanylyşy 1798-nji ýyldan 1844-nji ýyla çenli birinji we ikinji perişdeleriň habarlarynyň taryhyny aňladýar. Şol taryh Ylham onunjy bapdaky ýedi gürrüldiniň taryhydyr. Ýedi gürrüldi dördünji bapda “sagat” sözüniň iki gezek ulanylmagy arkaly aňladylýar, şonuň üçin hem ol 1989-njy ýyldan ýakyn wagtda çykjak Ýekşenbe kanunyna çenli üçünji perişdäniň taryhyny-da aňladýar.

In chapter five, the word “hour” also represents the Sunday law, but the emphasis there is upon the end of the sixth kingdom of Bible prophecy, the United States, as typified by the end of the first kingdom of Bible prophecy, Babylon. In chapter three, the emphasis was upon the ensign in the furnace, but in chapter five the emphasis is on the fate of Belshazzar and his particular judgment, although Daniel does ultimately arrive into the story typifying the ensign.

Bäşinji bapda «sagat» sözi hem Ýekşenbe kanunyny aňladýar, ýöne ol ýerde esasy üns Mukaddes Kitabyň pygamberligindäki altynjy patyşalygyň — Birleşen Ştatlaryň — ahyryna gönükdirilendir; bu ahyr hem Mukaddes Kitabyň pygamberligindäki birinji patyşalygyň, ýagny Wawilonyň ahyry bilen öňden görkezilendir. Üçünji bapda esasy üns pejde odundaky nyşana gönükdirilen bolsa, bäşinji bapda esasy üns Belşaşaryň ykbaly we onuň aýratyn hökümine berilýär, emma ahyrsoňy Danyýel hem nyşany aňladyp, bu wakanyň içine girýär.

At the Sunday law, the “hour” of Nebuchadnezzar’s dedication and the death of Belshazzar are represented. The “hour” represented as the opening of the judgment in chapter four identifies the opening of the investigative judgment on October 22, 1844, and it also identifies the opening of the executive judgment at the Sunday law. Whether the opening of the books of judgment in the heavenly sanctuary on October 22, 1844, or the beginning of the judgment of God brought upon those who have rejected salvation, at the beginning of the executive judgment at the Sunday law the warning for either approaching judgment is represented in Daniel chapter four by the first use of the word “hour,” and the actual beginning of either of the two types of judgment is represented by the second time the word “hour” is used in chapter four.

Ýekşenbe kanuny wagtynda Nebukadnesaryň bagyş etmeginiň “sagady” hem-de Belşazaryň ölümi şekillendirilýär. Dördünji bapda hökümüň açylyşy hökmünde görkezilen “sagat” 1844-nji ýylyň 22-nji oktýabrynda derňew hökümüniň açylyşyny kesgitleýär, şeýle hem ol Ýekşenbe kanuny wagtynda ýerine ýetiriji hökümüň açylyşyny hem kesgitleýär. 1844-nji ýylyň 22-nji oktýabrynda asman mukaddesliginde höküm kitaplarynyň açylmagy bolsun ýa-da halas bolşy ret edenleriň üstüne getirilen Hudaýyň hökümüniň başlanmagy bolsun, Ýekşenbe kanuny wagtynda ýerine ýetiriji hökümüň başynda şol ýakynlaşýan hökümüň her haýsysy baradaky duýduryş Daniýel kitabynyň dördünji babynda “sagat” sözüniň ilkinji gezek ulanylmagy arkaly şekillendirilýär, hem-de şol iki görnüşli hökümüň haýsysynyň-da hakykatda başlanmagy dördünji bapda “sagat” sözüniň ikinji gezek ulanylmagy arkaly şekillendirilýär.

The grammatical term for the word “hour” as it is employed by Daniel is that it is a “polysemy”. A polysemy is a word that has various definitions that can all be grouped together under the same heading. The five times Daniel uses the word “hour,” all refer to judgment, but they each address different aspects of either God’s retributive judgment, which is called His executive judgment, or God’s investigative judgment where He is determining who will or will not be saved. Whether it is the investigative judgment that began on October 22, 1844, or the executive judgment that begins at the soon-coming Sunday law, both judgments are progressive in nature. God’s retributive, or executive judgment begins at the Sunday law and progressively escalates, ultimately reaching the close of human probation and the seven last plagues.

Danyýlyň “sagat” sözüni ulanşy boýunça oňa degişli grammatiki atlandyryş onuň “köpmanyly” söz bolmagydyr. Köpmanyly söz bir söz bolup, onuň dürli kesgitlemeleri bolýar, emma olaryň ählisi bir umumy sözbaşy astynda jemlenip bilýär. Danyýyl “sagat” sözüni bäş gezek ulanýar, olaryň ählisi höküm bilen baglanyşyklydyr, ýöne olaryň hersi ýa Hudaýyň jezalandyryjy höküminiň — oňa ýerine ýetiriji höküm diýilýär — ýa-da Hudaýyň kimiň halas boljakdygyny, kimiň bolsa halas bolmajakdygyny kesgitleýän derňew höküminiň dürli taraplaryna degişlidir. 1844-nji ýylyň 22-nji oktýabrynda başlanan derňew hökümi bolsun ýa-da ýakyn wagtda çykjak ýekşenbe güni baradaky kanun bilen başlanýan ýerine ýetiriji höküm bolsun, iki höküm hem öz tebigaty boýunça tapgyrlaýyn häsiýete eýedir. Hudaýyň jezalandyryjy, ýagny ýerine ýetiriji hökümi ýekşenbe güni baradaky kanundan başlanýar we tapgyrlaýyn güýçlenip, ahyrsoňy adamzat synag möhletiniň ýapylmagyna hem-de soňky ýedi bela ýetýär.

Daniel chapter five uses the word “hour,” to illustrate God’s executive judgment as represented by the death of Belshazzar, and the end of the nation he ruled.

Danyýel kitabynyň bäşinji babynda «sagat» sözi, Belşazzaryň ölümi we onuň dolandyran halkynyň soňy arkaly beýan edilýän Hudaýyň ýerine ýetiriji hökmini şekillendirmek üçin ulanylýar.

> In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:5.

> Şol sagatda adam eliniň barmaklary peýda bolup, patyşanyň köşgüniň diwarynyň suwagynyň üstüne, şemdanyň garşysyna ýazdy; patyşa bolsa ýazýan eliň bölegini gördi. Daniýel 5:5.

The executive judgment begins at the Sunday law, which is also represented by Nebuchadnezzar’s dedication of the golden image, but that “hour” is more about the deliverance of God’s people in the crisis that is brought about at the Sunday law. The executive judgment of the whore of Tyre, and also of the United States begins at the Sunday law, which is the “hour” that is a symbol of judgment in the book of Daniel.

Ýerine ýetiriji höküm Ýekşenbe güni baradaky kanundan başlanýar; bu waka Nebukadnesaryň altyn keşbi bagyş etmegi bilen hem şekillendirilýär, emma şol “sagat” has köp Ýekşenbe güni baradaky kanun bilen ýüze çykarylýan krizisde Hudaýyň halkynyň halas edilşi hakyndadyr. Tiriň jelep aýalynyň, şeýle-de Birleşen Ştatlaryň ýerine ýetiriji hökümi Ýekşenbe güni baradaky kanundan başlanýar; ol Daniýel kitabynda hökümüň nyşany bolan şol “sagatdyr”.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:4–10.

> Soňra men gökden başga bir ses eşitdim; ol şeýle diýýärdi: «Ondan çykyň, eý halkym, onuň günälerine şärik bolmazlygyňyz we onuň belalaryndan paý almazlygyňyz üçin. Çünki onuň günäleri göge çenli baryp ýetdi, Hudaý hem onuň etmişlerini ýatlap ýatlady. Ol size nähili gaýtaran bolsa, siz hem oňa şonça gaýtaryň; onuň işlerine görä oňa iki esse gaýtaryň; onuň dolduran käsesinde oňa iki esse dolduryň. Ol özüni nähili şöhratlandyran we nepis ýaşaýyşda ýaşan bolsa, şonça-da oňa azap we hasrat beriň; çünki ol ýüreginde: “Men şa aýaly bolup oturýaryn, dul däl, hiç wagt hasrat görmerin” diýýär. Şonuň üçin onuň belalary bir günde geler: ölüm, agy we açlyk; ol od bilen bütinleý ýakylar; çünki ony höküm edýän Reb Hudaý güýçlüdir». Onuň bilen zina eden we nepis ýaşaýyşda ýaşan ýer ýüzüniň patyşalary onuň ýanyşynyň tüssesini görenlerinde, onuň üçin aglarlar we onuň üstüne matam tutarlar; onuň azabynyň gorkusyndan uzakda durup şeýle diýerler: «Waý, waý, eý beýik şäher Wawilon, eý gudratly şäher! Çünki seniň hökümiň bir sagadyň içinde gelip ýetdi». Ylham 18:4–10.

The Sunday law in the United States, which is the beginning of the executive judgment, which is also progressive, begins in the “hour” that God’s children who are still in Babylon are called out by the ensign. It is the “hour” that the judgment comes upon “that Great city, Babylon”. Her judgment, represented by the word “hour,” covers the period when God’s other flock are called out of Babylon.

Amerikanyň Birleşen Ştatlarynda ýekşenbe kanuny, ýerine ýetiriji hökümiň başlangyjy bolup, şol bir wagtyň özünde-de kem-kemden öňe gidýän häsiýete eýedir, heniz-de Wawilonda bolan Hudaýyň çagalarynyň baýdak arkaly çagyrylyp çykarylýan “sagatynda” başlanýar. Bu, hökümüň “şol Beýik şäheriň, Wawilonyň” üstüne gelýän “sagatydyr”. Onuň hökümi, “sagat” sözi bilen aňladylýandyr we Hudaýyň beýleki sürüsiniň Wawilondan çykarylyp çagyrylýan döwrüni öz içine alýar.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

> Şol günde Ýessayyň kökü halk üçin baýdak bolup durar; milletler Oňa ýüzlenerler; Onuň dynçlygy şöhratly bolar. Şol günde Reb Öz halkynyň galanlaryny gaýtaryp almak üçin elini ikinji gezek uzadar; Assiriýadan, Müsürden, Patrosdan, Kuşdan, Elamdan, Şinardan, Hamatdan we deňiz adalaryndan galanlaryny ýygnar. Ol milletler üçin bir baýdak diker, Ysraýylyň kowlanlaryny ýygnar we Ýahudanyň dargadylanlaryny ýeriň dört çüňkünden bir ýere jemlär. Işaýa 11:10–12.

The Lord called people out of Babylon in the movement of the first angel in 1844, and the second angel of that history is to be repeated in the last days, when “the Lord shall set his hand again the second time to recover the remnant of his people.” The remnant of the people He is “again” calling out, is not the ensign, for the ensign are the “root of Jesse,” which stand up as the “ensign” whom the “Gentiles seek”. For a second time, God will call the nations out of Babylon.

Reb 1844-nji ýylda birinji perişdäniň hereketinde adamlary Babildan çykmaga çagyrdy, we şol taryhyň ikinji perişdesi ahyrky günlerde gaýtalanmalydyr; şol wagtda “Reb Öz halkynyň galyndysyny yzyna getirmek üçin elini ýene-de ikinji gezek uzadar.” Onuň “ýene-de” çykmaga çagyrýan halkynyň galyndysy baýdak däldir, çünki baýdak “Yssanyň köki”dir; ol “milletleriň gözleýän” “baýdagy” bolup ýokary göterilýär. Ikinji gezek Hudaý milletleri Babildan çykmaga çagyrar.

He will do so by first assembling “the outcasts of Israel,” who are “the dispersed of Judah,” and who come “from the four corners of the earth,” when they are gathered together at the end of three and a half days of laying dead in the street of Revelation chapter eleven, that runs through Ezekiel’s valley of dead and dry bones.

Ol muny ilki bilen “Ysraýylyň kowulanlaryny”, ýagny “Ýahudanyň dagynaklaryny”, “ýeriň dört künjeginden” gelip birleşen wagtynda ýygnar; olar Ylham kitabynyň on birinji babynda aýdylýan köçede üç ýarym günläp öli ýatan döwürleriniň ahyrynda, Ezekieliň öli we gurak süňkler jülgesinden geçip ýygnalarlar.

The “hour” when the executive judgment begins for “Babylon” that “mighty city,” is the same “hour” of the “great earthquake” of Revelation eleven. God’s executive judgment begins at that “hour,” for in Revelation chapter eleven, there are seven thousand that are slain in the “hour” of the earthquake. Those seven thousand were represented by the “most mighty men” of Nebuchadnezzar, who died throwing Shadrach, Meshach and Abednego into the furnace that had been heated “seven times” above normal. In the French Revolution the “seven thousand” represented the royalty of France, or its mighty men. Not only was Belshazzar slain in chapter five, but his army was destroyed. The “hour” of the Sunday law begins the persecution represented by God’s people being thrown into the furnace, but it also marks the beginning of God’s executive judgment upon the great city Babylon.

“Babil” diýlip atlandyrylýan, “şol güýçli şäher” üçin ýerine ýetiriji höküm başlanýan “sagat”, Ylham kitabyň on birinji babyndaky “uly ýer titremesiniň” şol bir “sagadydyr”. Hudaýyň ýerine ýetiriji hökümi şol “sagatda” başlanýar, çünki Ylham kitabynyň on birinji babynda ýer titremesiniň “sagadynda” ýedi müň adam öldürilýär. Şol ýedi müň, Şadragy, Meşagy we Abednego adaty ýagdaýdan “ýedi esse” gyzdyrylan peje taşlanda ölen Nebukadnesaryň “iň güýçli adamlary” bilen şekillendirilipdi. Fransuz ynkylabynda “ýedi müň” Fransiýanyň patyşalyk gatlagyny, ýagny onuň güýçli adamlaryny aňladýardy. Bäşinji bapda diňe Belşassar öldürilmän, eýsem onuň goşuny hem ýok edildi. Ýekşenbe kanunynyň “sagady” Hudaýyň halkynyň peje taşlanmagy bilen şekillendirilýän yzarlamany başlaýar, emma şol bir wagtda ol uly şäher Babiliň üstüne Hudaýyň ýerine ýetiriji höküminiň başlanmagyny hem alamatlandyrýar.

It is also the “hour” of the great earthquake in Revelation chapter eleven’s great earthquake, when the formerly dead bones that were slain in the street by the beast from the bottomless pit are lifted up into heaven as an ensign. There it is also the same “hour” that the third Woe, which is also the seventh trumpet is sounded. The seventh trumpet is the third Woe, and the purpose of that final Woe trumpet is not only to bring judgment upon those that enforce Sunday worship, but also to anger the nations. The third Woe, the seventh trumpet, and the angering of the nations, are all symbols that address the prophetic role of Islam, and they are all placed in the “hour” of the great earthquake.

Bu hem-de Ylham kitabyň on birinji babyndaky beýik ýer titremesiniň “sagady”dyr; şol wagt düýpsüz çukurdan çykan haýwan tarapyndan köçede öldürilen ozal öli süňkler nyşan hökmünde göge göterilýär. Şol ýerde üçünji Hasratyň, ýagny ýedinji surnaýyň-da çalynýan şol bir “sagatydyr”. Ýedinji surnaý üçünji Hasratdyr, we şol soňky Hasrat surnaýynyň maksady diňe ýekşenbe ybadatyny mejbury edýänleriň üstünden höküm çykarmak bolman, eýsem halklary gaharlamakdyr hem. Üçünji Hasrat, ýedinji surnaý we halklaryň gaharlanmagy — bularyň ählisi Yslamyň pygamberlikdäki ornuna degişli nyşanlardyr, we bularyň ählisi beýik ýer titremesiniň “sagadyna” ýerleşdirilendir.

> And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:12–18.

> Soňra olar asmanyň içinden özlerine şeýle diýýän uly bir sesi eşitdiler: «Bu ýere çykyňlar». Olar buludyň içinde asmana çykdylar, duşmanlary hem olary gördüler. Şol sagatda uly ýer titreme boldy, şäheriň ondan bir bölegi ýykyldy, ýer titremesinde ýedi müň adam heläk boldy; galanlary gorky basdy we asmanyň Hudaýyna şöhrat berdiler. Ikinji betbagtçylyk geçdi; ine, üçünji betbagtçylyk tizden gelýär. Soňra ýedinji perişde surnaý çaldy; asmanda uly sesler bolup, şeýle diýdiler: «Bu dünýäniň patyşalyklary Rebimiziň we Onuň Mesihiniň patyşalyklaryna öwrüldi; Ol bakylykdan bakylyga patyşalyk eder». Hudaýyň huzurynda tagtlarynda oturan ýigrimi dört ýaşuly ýüzleri üstüne ýykylyp, Hudaýa sežde etdiler-de, şeýle diýdiler: «Biz Saňa şükür edýäris, eý ähli zada Hökmürowan Reb Hudaý, bar bolan, bolan we geljek Bolan, çünki Sen Öz uly gudratyňy ele alyp, patyşalyk etdiň. Milletler gazaplandy, emma Seniň gazabyň geldi, ölüleriň höküm ediljek wagty geldi; gullaryň bolan pygamberlere, mukaddeslere, Seniň adyňdan gorkýanlara — kiçi we ulylara — sylag berjek wagty geldi; hem-de ýeri weýran edýänleri ýok etjek wagty geldi». Ylham 11:12–18.

Ezekiel’s dead bones ascend “up to heaven in a cloud; and their enemies” behold “them” in the “hour” when Nebuchadnezzar’s music begins to play, and the whore of Tyre begins to sing, and apostate Israel begins to dance. Apostate Israel is representing the false prophet, king Nebuchadnezzar is the dragon and the whore of Tyre is the beast. The dance is illustrated by the prophets of Baal and the prophets of the grove in the story of Elijah. It was also illustrated by the dance of Salome, the daughter of Herodias. Baal is the false male deity and Ashtaroth is the prophets of the grove which is a female deity. Together they represent the combination of church (the woman) and state (the man). Together they represent the false prophet of the United States. Salome identifies that the false prophet is the daughter of Rome, whose image is the combination of church and state in the United States.

Ezekieliň öli süňkleri «bulut içinde asmana» göterilýär; Nebukadnesaryň sazy çalyp başlamagynyň, Tyryň jelep aýalynyň aýdym aýdyp başlamagynyň we imandan dänik Ysraýylyň tans edip başlamagynyň «sagatynda» olaryň «duşmanlary» «olary» görýärler. Imandan dänik Ysraýyl ýalan pygamberi aňladýar, patyşa Nebukadnesar aždarhadyr, Tyryň jelep aýaly bolsa haýwandyr. Bu tans Ylýasyň hekaýasynda Baalyň pygamberleri we bagyň pygamberleri arkaly şekillendirilýär. Şeýle-de bu Hirodiýanyň gyzy Salomeniň tansy arkaly hem şekillendirilipdi. Baal ýalan erkek hudaýdyr, Aştarot bolsa bagyň pygamberleri bolup, ol zenan hudaýydyr. Olar bilelikde ybadathananyň (aýalyň) we döwletiň (erkegiň) birleşigini aňladýarlar. Olar bilelikde Amerikanyň Birleşen Ştatlarynyň ýalan pygamberini aňladýarlar. Salome ýalan pygamberiň Rimiň gyzydygyny görkezýär; onuň keşbi Amerikanyň Birleşen Ştatlarynda ybadathananyň we döwletiň birleşigidir.

> Wherefore at that time certain Chaldeans came near, and accused the Jews. They spake and said to the king Nebuchadnezzar, O king, live forever. Thou, O king, hast made a decree, that every man that shall hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, shall fall down and worship the golden image: And whoso falleth not down and worshippeth, that he should be cast into the midst of a burning fiery furnace. There are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abednego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up. Daniel 3:8–12.

> Şonuň üçin şol wagt käbir Haldeýler öňe çykyp, ýehudylary aýypladylar. Olar söz alyp, patyşa Nebukadnesara şeýle diýdiler: «Eý, patyşa, baky ýaşa. Sen, eý patyşa, şeýle bir perman çykardyň: kornetiň, tüýdügiň, arfanyň, sambukyň, psalteriniň, dulsimiriň we her dürli sazlaryň owazyny eşiden her bir adam ýere kapanyp, altyn şekile sežde etmelidir; ýere kapanıp sežde etmeýän her kim bolsa, alawlap ýanan otly pejiň içine taşlanmalydyr. Seniň tarapyndan Wawilon welaýatynyň işleriniň başyna bellenen käbir ýehudylar bar, ýagny Şadrak, Meşak we Abednego; bu adamlar, eý patyşa, saňa ähmiýet bermediler: olar seniň hudaýlaryňa gulluk etmeýärler, ne-de seniň galdyran altyn şekiliňe sežde edýärler». Daniýel 3:8–12.

In that “hour,” the enemies of Shadrach, Meshach and Abednego saw that they refused the mark of the beast, and they then petitioned the king to execute the prescribed judgment. In that “hour,” the Sunday law, which is the shaking that confronts the earth beast (the earthquake), Nebuchadnezzar’s rage and fury is manifested.

Şol “sagatda” Şadrahyň, Meşahyň we Abednegonyň duşmanlary olaryň haýwanyň nyşanyny kabul etmekden ýüz öwürendiklerini gördüler, şondan soň bolsa bellenen hökümi ýerine ýetirmegi patyşadan haýyş etdiler. Şol “sagatda” ýer haýwanyna garşy durýan sarsgyn bolan Ýekşenbe kanuny (ýertitreme) bilen Nebukadnesaryň gahar-gazaby we gazaplylygy ýüze çykýar.

> Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abednego. Then they brought these men before the king. Daniel 3:13.

> Soňra Nebukadnesar gahar-gazap bilen Şadrahy, Meşahy we Abednegony getirmegi buýurdy. Soňra bu adamlary patyşanyň huzuryna getirdiler. Daniel 3:13.

The persecution that is carried out against God’s two witnesses (Shadrach, Meshach and Abednego), is carried out when they refuse to bow, or as Revelation eleven identifies—they stand upon their feet.

Hudaýyň iki şaýadyna (Şadraha, Meşaha we Abednego) garşy amala aşyrylýan yzarlama, olaryň baş egmekden ýüz öwürenlerinde, ýa-da Ylhamyň on birinji babynda beýan edilişi ýaly — aýaklarynyň üstünde dik durýanlarynda amala aşyrylýar.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Üç gün ýarymdan soň, Hudaýdan gelen ýaşaýyş ruhy olaryň içine girdi, olar aýaklarynyň üstünde durdular; olary görenleriň üstüne uly gorky indi. Olar gökden özlerine şeýle diýýän güýçli bir sesi eşitdiler: «Bärik ýokary çykyň». Olar bulut içinde göge çykdylar; duşmanlary hem olary gördi. Ylham 11:11, 12.

Refusing to bow, they stand upon their feet as Ezekiel’s mighty army. They stand when they receive and then proclaim the sealing message that protests the formation of the union of church and state in the United States, and warns of the soon-coming Sunday law, and identifies that God’s retributive judgment is about to be accomplished by Islam of the third Woe. The Midnight Cry message is represented by the “secret” that was revealed to Daniel in chapter two, and when God’s last day people settle into that “truth,” they cannot and will not be shaken by the imminent earthquake.

Baş egmekden ýüz öwrüp, olar Ezekieliň gudratly goşuny dek aýaklarynyň üstünde durýarlar. Olar möhürleme habaryny kabul edip, soňra-da yglan edenlerinde durýarlar; şol habar Amerikanyň Birleşen Ştatlarynda ybadathana bilen döwletiň birleşiginiň emele gelmegine garşy çykýar, tizden güýje girjek ýekşenbe kanuny barada duýdurýar hem-de Hudaýyň jeza beriji höküminiň üçünji Hasratyň üsti bilen Yslam tarapyndan amala aşyrylmakçy bolandygyny kesgitleýär. Gije Ýarysy Gykylygy habary ikinji bapda Daniela aýan edilen “syrr” bilen şekillendirilýär, we Hudaýyň ahyrzamandaky halky şol “hakykatda” berk ýerleşende, ýakynlaşýan ýer titremesi tarapyndan olar sarsdyrylyp bilinmezler we sarsmazlar.

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

> Battle Creekdäki iş hem şol bir tertipdedir. Sanatoridäki ýolbaşçylar imansyzlar bilen gatyşdylar, olary az-kem geňeşlerine kabul etdiler, emma bu, edil gözleri ýumuk ýagdaýda işe girişmek ýalydyr. Olar üstümize haýsy wagtda-da inip biljek zatlary görmäge ukyply paýhasdan mahrumdyrlar. Ümitsizlik, uruş we gan döküş ruhy bardyr, şol ruh hem zamanyň iň ahyrky soňuna çenli artar. Hudaýyň halky maňlaýlarynda möhürlenenden dessine — bu görünýän hiç hili möhür ýa-da nyşan däldir, eýsem ol hakykatda, akyl taýdan hem ruhy taýdan hem, berkarar edilmekdir, şonuň üçin olar sarsdyrylyp bilinmezler — Hudaýyň halky möhürlenip, sarsgyna taýýar edilenden dessine, ol geler. Dogrudanam, ol eýýäm başlanypdyr. Hudaýyň hökmleri häzir ýurduň üstündedir, bize duýduryş bermek üçin, şeýlelikde geljek zady bilmegimiz üçin.” Manuscript Releases, volume 10, 252.

The sealing represents a mark that at first cannot be seen by humans, but is thereafter seen by everyone. When God’s people accept the message of the Midnight Cry, that has been represented by the “secret” that was revealed to Daniel in chapter two, they have accepted the “secret” of the image of the beast that leads to the mark of the beast, which brings the judgment of God, which is accomplished through Islam. This takes place at a time where a “spirit of desperation, of war and bloodshed” is increasing. That time is now. It takes place when the leaders of Adventism cannot see due to Laodicean blindness. During the sealing process that is finalized at the Midnight Cry, the seal is impressed upon the foreheads of the wise virgins, but it is unseen. Shadrach, Meshach and Abednego represent those who have settled into the truth as illustrated through their dialogue with Nebuchadnezzar.

Möhürlenmek ilki başda adamlar tarapyndan görünmeýän, emma soňra hemmeler tarapyndan görülýän bir alamaty aňladýar. Hudaýyň halky Ýarygijeki Jygyldynyň habaryny kabul edenlerinde, ýagny ikinji bapda Daniela aýan edilen “gizlin syry” kabul edenlerinde, olar wagşy haýwanyň nyşanyna alyp barýan wagşy haýwanyň keşbiniň “gizlin syryny” kabul eden bolýarlar; ol nyşan bolsa Hudaýyň yzasyny getirýär, bu yza hem Yslam arkaly ýerine ýetirilýär. Bu ýagdaý “umyt üzgünçiliginiň, urşuň we gan dökülşigiň ruhunyň” güýçlenýän döwründe bolýar. Şol wagt häzir-dir. Bu, Adventizmiň ýolbaşçylarynyň Laodikiýa körlügi sebäpli görüp bilmeýän wagtynda bolup geçýär. Ýarygijeki Jygyldyda tamamlanýan möhürleme döwründe, möhür paýhasly päk gyzlaryň maňlaýlaryna basylýar, emma ol görünmeýär. Şadrak, Meşak we Abednego Nebukadnezzar bilen bolan gepleşiklerinde görkezilişi ýaly, hakykatda berkarar bolanlary aňladýar.

> Nebuchadnezzar spake and said unto them, Is it true, O Shadrach, Meshach, and Abednego, do not ye serve my gods, nor worship the golden image which I have set up? Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. Daniel 3:14–18.

> Nebukadnesar sözläp, olara şeýle diýdi: «Eý, Şadrak, Meşak we Abednego, bu hakykatdanam şeýlemi? Siz meniň hudaýlaryma gulluk etmeýärsiňizmi we meniň dikip goýan altyn heýkelime sežde etmeýärsiňizmi? Indi eger surnaýyň, tüýdügiň, arfanyň, sambukyň, zeburyň, dulsimiriň we her dürli sazlaryň owazyny eşiden wagtyňyzda taýýar bolup, meniň ýasan heýkelimiň öňünde ýykylyp sežde etseňiz, ýagşy; emma sežde etmeseňiz, şol sagadyň özünde ýanyp duran otly pejiň içine taşlanarsyňyz; onda sizi meniň elimden halas etjek hudaý kimdir?» Şadrak, Meşak we Abednego patyşa jogap berip, şeýle diýdiler: «Eý, Nebukadnesar, bu iş babatda saňa jogap bermäge mätäç dälis. Eger şeýle bolsa, gulluk edýän Hudaýymyz bizi ýanyp duran otly peçden halas etmäge güýji ýetirýändir, we, eý patyşa, Ol bizi seniň eliňden hem halas eder. Emma beýle bolmasa-da, eý patyşa, saňa mälim bolsun: biz seniň hudaýlaryňa gulluk etmeris-de, seniň dikip goýan altyn heýkeliňe sežde etmeris». Daniýel 3:14–18.

Thereafter the three worthies will manifest the seal of God that can be seen. Only those who first have the seal within that cannot be seen, will be involved with manifesting the seal of God in the time when it must be seen.

Şondan soň şol üç mynasyp adam görünýän Hudaýyň möhürini äşgär ederler. Diňe ilki bilen içlerinde görünmeýän şol möhür bolanlar, onuň görünmeli wagtynda Hudaýyň möhüriniň äşgär edilmegine gatnaşarlar.

> Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated. And he commanded the most mighty men that were in his army to bind Shadrach, Meshach, and Abednego, and to cast them into the burning fiery furnace. Then these men were bound in their coats, their hosen, and their hats, and their other garments, and were cast into the midst of the burning fiery furnace. Therefore because the king’s commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abednego. And these three men, Shadrach, Meshach, and Abednego, fell down bound into the midst of the burning fiery furnace. Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Daniel 3:19–25.

> Şonda Nebukadnesar gazapdan doly boldy, hem onuň ýüzi Şadrak, Meşak we Abednego garşy üýtgedi; şonuň üçin ol sözläp, peji adatdakysyndan ýedi esse artyk gyzdyrmagy buýurdy. Ol goşunyndaky iň güýçli adamlara Şadragy, Meşagy we Abednegony daňyp, olary ýanyp duran otly peje taşlamagy buýurdy. Şonda bu adamlar öz donlary, balaklary, telpekleri we beýleki geýimleri bilen daňyldylar-da, ýanyp duran otly pejiň ortasyna taşlandylar. Patyşanyň buýrugy gyssagly bolany we peç örän gyzgyn bolany sebäpli, otuň alawy Şadragy, Meşagy we Abednegony alyp baran adamlary öldürdi. Bu üç adam — Şadrak, Meşak we Abednego — daňylan halda ýanyp duran otly pejiň ortasyna ýykyldylar. Şonda patyşa Nebukadnesar haýran galyp, howlukmaç ýerinden turdy-da, öz geňeşdarlarına ýüzlenip: «Biziň oda daňylan üç adamy taşlamadykmy?» diýdi. Olar patyşa jogap berip: «Dogrudyr, eý patyşa» diýdiler. Ol jogap berip şeýle diýdi: «Ine, men oda zyýansyz gezip ýören dört adamy görýärin; olar boşadylan, we dördünjisiniň keşbi Hudaýyň Ogluna meňzeýär». Daniýel 3:19–25.

The two witnesses, represented by Shadrach, Meshach and Abednego are then lifted up as an ensign, and then the seal will be seen.

Şadraç, Meşah we Abednego bilen şekillendirilen iki şaýat soň ýokary galdyrylyp, bir nyşan hökmünde görkeziler, şondan soň bolsa möhür görüner.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws. Bible Training School, December 1, 1903.

> Mukaddes Ruhuň işi dünýäni günä, dogrulyk we höküm hakynda ynandyrmakdyr. Dünýä diňe hakykata iman edýänleriň hakykat arkaly mukaddeslenendigini, beýik we mukaddes ýörelgeler boýunça hereket edýändigini, Hudaýyň buýruklaryny tutýanlar bilen olary aýak astyna salýanlaryň arasyndaky tapawut çyzygyny belent, ýokary manyda görkezýändigini görmek arkaly duýdurylyp bilner. Ruhuň mukaddeslemegi Hudaýyň möhürine eýe bolanlar bilen galp dynç alyş gününi saklaýanlaryň arasyndaky tapawudy aýdyň görkezýär. Synag gelende, haýwanyň nyşanynyň nämedigi açyk görkeziler. Ol ýekşenbe gününi saklamakdyr. Hakykaty eşidendensoň hem bu güni mukaddes hasap etmegini dowam etdirýänler, wagtlary we kanunlary üýtgetmegi pikir eden günä adamsynyň goluny göterýärler. Bible Training School, 1903-nji ýylyň 1-nji dekabry.

At the Sunday law, the United States will turn to the United Nations in order to accomplish her prophetic work. She is to deceive the world by those miracles she performs, as represented by the dance of Salome. As she does her dance of deception, the whore of Tyre will be singing her songs, and Nebuchadnezzar’s orchestra will play the music. The United States takes the lead in forcing the world to accept the song, and bow down before the image.

Ýekşenbe kanuny wagtynda, Birleşen Ştatlar özüniň pygamberlik işini amala aşyrmak üçin Birleşen Milletler Guramasyna ýüz tutar. Ol ýerine ýetirýän gudratlary arkaly dünýäni aldamalydyr; bu Salomeniň tansy bilen şekillendirilendir. Ol özüniň aldaw tansyny edýän mahaly, Tiriň jelep aýaly öz aýdymlaryny aýdyp durjakdyr, Nebukadnesaryň orkestri bolsa sazy çaljakdyr. Birleşen Ştatlar dünýäni şol aýdymy kabul etmäge we şekiliň öňünde baş egmäge mejbur etmekde öňbaşçylyk eder.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.

> Soňra men ýerden çykyp gelýän başga bir wagşy haýwany gördüm; onuň guzynyňky ýaly iki şahy bardy, emma ol aždarha ýaly gepleýärdi. Ol öz öňünde birinji wagşy haýwanyň ähli häkimiýetini ýöredýärdi we ölümli ýarasy sagaldylan şol birinji wagşy haýwana ýer ýüzüni hem-de onda ýaşaýanlary çokunmaga mejbur edýärdi. Ol beýik alamatlary edýärdi, hatda adamlaryň gözüniň alnynda asmandan ýere ot hem inderýärdi. Şeýle-de ol wagşy haýwanyň öňünde etmäge ygtyýary bolan şol mugjyzalarynyň üsti bilen ýer ýüzünde ýaşaýanlary azdyrýardy; ýer ýüzünde ýaşaýanlara gylyçdan ýara alan, emma diri galan wagşy haýwanyň şekilini ýasamagy aýdýardy. Oňa wagşy haýwanyň şekiline jan bermäge ygtyýar berildi; şeýlelikde wagşy haýwanyň şekili hem gürläp, hem-de wagşy haýwanyň şekiline çokunmadyklaryň ählisiniň öldürilmegini üpjün edýärdi. Şeýle hem ol ähli adamlary — kiçini-de ulusyny, baýy-da garyby, azady-da guly — sag ellerine ýa-da maňlaýlaryna bir nyşan kabul etmäge mejbur edýärdi; şeýlelikde şol nyşany, ýa-da wagşy haýwanyň adyny, ýa-da onuň adynyň sanyny götermeýän hiç kim satyn alyp-da, satyp-da bilmesin. Ine, hikmet şundadyr. Akyl-paýhasa eýe bolan wagşy haýwanyň sanyny hasaplasyn, çünki ol adamyň sanydyr; onuň sany bolsa alty ýüz altmyş altydyr. Ylham 13:11–18.

Egypt in the last days represents the world (then governed by the United Nations), but there is a “Woe” (a symbol of Islam), that has been pronounced against those (the United States) that turn to Egypt for help. When the three worthies are thrown into the furnace and become the ensign for the world, the furnace is not actually Nebuchadnezzar’s furnace.

Ahyrzamanlarda Müsür dünýäni (şol wagt Birleşen Milletler Guramasy tarapyndan dolandyrylýan) aňladýar, ýöne kömek üçin Müsüre ýüz tutýanlaryň (Amerikanyň Birleşen Ştatlarynyň) garşysyna yglan edilen bir “Hasrat” (yslamyň nyşany) bar. Üç mynasyp kişi oduň peçine taşlanyp, dünýä üçin baýdak bolanda, ol peç hakykatda Nebukadnesaryň peçi däldir.

> Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots, because they are many; and in horsemen, because they are very strong; but they look not unto the Holy One of Israel, neither seek the Lord! Yet he also is wise, and will bring evil, and will not call back his words: but will arise against the house of the evildoers, and against the help of them that work iniquity. Now the Egyptians are men, and not God; and their horses flesh, and not spirit. When the Lord shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together. For thus hath the Lord spoken unto me, Like as the lion and the young lion roaring on his prey, when a multitude of shepherds is called forth against him, he will not be afraid of their voice, nor abase himself for the noise of them: so shall the Lord of hosts come down to fight for mount Zion, and for the hill thereof. As birds flying, so will the Lord of hosts defend Jerusalem; defending also he will deliver it; and passing over he will preserve it. Turn ye unto him from whom the children of Israel have deeply revolted. For in that day every man shall cast away his idols of silver, and his idols of gold, which your own hands have made unto you for a sin. Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited. And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:1–9.

> Kömek üçin Müsüre inýänleriň, atlara daýanýanlaryň, araba bil baglaýanlaryň — sebäbi olar köpdür — we atlylara ynanýanlaryň — sebäbi olar örän güýçlüdir — ýagdaýyna wah! Emma olar Ysraýylyň Mukaddesine ýüz tutmaýarlar, Rebbi gözlemeýärler! Ýöne Ol hem hikmetlidir, bela inderer, aýdan sözlerini yzyna almaz; erbetlik edýänleriň öýüne hem-de nähaklyk edýänlere berilýän kömegiň garşysyna garşy galar. Müsürliler bolsa adamdyr, Hudaý däldir; olaryň atlary hem ten bolup, ruh däldir. Reb elini uzadanda, kömek edýän hem ýykylar, kömek alýan hem ýykylar; olaryň hemmesi bilelikde heläk bolar. Çünki Reb maňa şeýle diýdi: awunyň üstünde arlaýan ýolbars we ýaş ýolbars, garşysyna köp çopan çagyrylanda, olaryň sesinden gorkmaz, olaryň galmagaly sebäpli peselmez; edil şonuň ýaly, Hökmürowan Reb Sion dagy we onuň depesi üçin söweşmäge iner. Uçýan guşlar ýaly, Hökmürowan Reb Iýerusalimi gorar; gorap, ony halas eder; üstünden geçip, ony aman saklar. Eý, Ysraýyl ogullary, çuňdan ýüz öwren Zadyňyza dolanyň. Çünki şol günde her bir adam özüniň günäsi üçin öz elleri bilen ýasan kümüş butlaryny we altyn butlaryny zyňyp taşlar. Şonda aşşurly güýçli adamyň gylyjy bilen däl, ýöne gylyç bilen ýykylar; pes adamyň gylyjy däl, eýsem gylyç ony ýuwdar; ol gylyçdan gaçar, onuň ýaş ýigitleri bolsa boýun egdiriler. Gorkudan öz galasyna geçer, serdarlary bolsa baýdakdan howsala düşer diýýär Reb; onuň ody Siondadyr, onuň ojaklary Iýerusalimdedir. Işaýa 31:1–9.

Jerusalem is the furnace the world will look to, and they will see four men walking therein.

Iýerusalim dünýäniň ýüz tutjak peçidir, olar onuň içinde gezip ýören dört adamy görerler.

> Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither. Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire. And the princes, governors, and captains, and the king’s counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them. Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshach, and Abednego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king’s word, and yielded their bodies, that they might not serve nor worship any god, except their own God. Daniel 3:26–28.

> Şondan soň Nebukadnesar ýakylýan otly pejiň agzyna golaý geldi-de, sözläp şeýle diýdi: «Şadrah, Meşah we Abednego, beýik Taňrynyň hyzmatkärleri, daşary çykyň, bu ýere geliň». Şonda Şadrah, Meşah we Abednego otuň ortasyndan daşary çykdylar. Şazadalar, häkimler, serkerdeler we patyşanyň geňeşçileri üýşüp, bu adamlary gördüler; olaryň bedenlerine otuň hiç hili güýji ýetmändi, başlaryndaky birje saç hem köýüp ýanmamandy, geýimleri üýtgemändi, hatda olaryň üstünden otuň ysy hem geçmändi. Şonda Nebukadnesar sözläp şeýle diýdi: «Şadrahyň, Meşahyň we Abednegonyň Hudaýy alkyşly bolsun! Ol Öz perişdesini iberip, Oňa bil baglan hyzmatkärlerini halas etdi; olar patyşanyň sözüne garşy çykyp, öz Hudaýlaryndan başga hiç bir hudaýa hyzmat etmezlik we sežde etmezlik üçin öz bedenlerini tabşyrdylar». Daniýel 3:26–28.

Nebuchadnezzar then made another decree. That decree symbolizes the final decree in the last days. He issues a death decree, which in his feeble attempt to lift up the God of heaven, is in actuality the prophetic symbolism of the death decree at the end of the world. Nebuchadnezzar, representing a king at the end of the world, is a symbol of the dragon’s ten kings that commit fornication with the whore of Rome. The next decree in the prophetic scenario is the death decree, and even though Nebuchadnezzar is making a proclamation for his time, he is in actuality representing the last decree of the three-fold union in the last days. That decree is the death decree that is put in force after probation closes, but is never carried out against God’s people.

Soňra Nebukadnesar ýene bir perman çykardy. Ol perman ahyrzamandaky soňky permany alamatlandyrýar. Ol ölüm permanyny çykarýar; bu bolsa onuň asman Hudaýyny belende götermäge bolan ejiz synanyşygynda, hakykatda dünýäniň ahyryndaky ölüm permanynyň pygamberlik alamaty bolup durýar. Ahyrzamandaky bir patyşany aňladýan Nebukadnesar, Rim jelep zenany bilen zyna edýän aždarhanyň on patyşasynyň nyşanydyr. Pygamberlikdäki ýagdaýda indiki perman ölüm permanydyr, we Nebukadnesar öz döwrüne degişli bir jarçylyk edýär hem bolsa, ol hakykatda ahyrzaman günlerindäki üç taraplaýyn birleşigiň soňky permanyny wekilçilik edýär. Ol perman synag möhleti ýapylandan soň güýje girizilýän, ýöne hiç haçan Hudaýyň halkyna garşy ýerine ýetirilmeýän ölüm permanydyr.

> Therefore I make a decree, That every people, nation, and language, which speak anything amiss against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and their houses shall be made a dunghill: because there is no other God that can deliver after this sort. Then the king promoted Shadrach, Meshach, and Abednego, in the province of Babylon. Daniel 3:29, 30.

> Şonuň üçin men şeýle perman berýärin: Şadrahyň, Meşahyň we Abednegonyň Hudaýyna garşy ýaramaz bir zat aýdýan her bir halk, millet we dil bölek-bölek ediler, olaryň öýleri bolsa hapa üýşmegine öwrüler; çünki şeýle görnüşde halas edip bilýän başga hiç bir Hudaý ýokdur. Soňra patyşa Şadrahy, Meşahy we Abednegony Wawilonyň welaýatynda ýokary derejä göterdi. Daniel 3:29, 30.

We have now put enough of the first three chapters of Daniel into the record to begin our consideration of the fourth and fifth chapters, which are governed by the prophetic principle of “repeat and enlarge”. Daniel chapter four identifies 1798 and the beginning of the earth beast, and Daniel chapter five identifies the Sunday law, and the end of the earth beast as it speaks as a dragon. The two chapters are to be brought together “line upon line” with the first three chapters in order to build upon the structure of the three angels’ messages. Because of this fact, we will first carefully define the principle of “line upon line”.

Biz indi Danyýeliň ilkinji üç babyndan ýeterlik möçberde ýazga geçirip, “gaýtalamak we giňeltmek” atly pygamberlik ýörelgesi tarapyndan dolandyrylýan dördünji we bäşinji baplara garamaga başlap bileris. Danyýeliň dördünji baby 1798-nji ýyly we ýer ýüzüniň haýwanynyň başlangyjyny kesgitleýär, Danyýeliň bäşinji baby bolsa ýekşenbe kanunyny hem-de ýer ýüzüniň haýwanynyň aždarha ýaly sözlän wagtyndaky soňuny kesgitleýär. Bu iki bap üç perişdäniň habarlarynyň gurluşynyň üstüne gurmak üçin ilkinji üç bap bilen “setir üstüne setir” boýunça bir ýere getirilmelidir. Şu hakykat sebäpli, biz ilki bilen “setir üstüne setir” ýörelgesini ünsli kesgitläris.

We will continue in the next article.

Biz indiki makalada dowam ederis.

> “Belshazzar had been given many opportunities for knowing and doing the will of God. He had seen his grandfather Nebuchadnezzar banished from the society of men. He had seen the intellect in which the proud monarch gloried taken away by the One who gave it. He had seen the king driven from his kingdom, and made the companion of the beasts of the field. But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.

> “Belşazar Hudaýyň erkini bilmek we ýerine ýetirmek üçin köp mümkinçiliklere eýe edilipdi. Ol öz babasy Nebukadnesaryň adamlaryň jemgyýetinden kowulanyny görüpdi. Ol tekepbir patyşanyň öwgüli gören akyl-paýhasynyň ony beren Şol Biri tarapyndan elinden alnanyny görüpdi. Ol patyşanyň öz patyşalygyndan kowulyp, meýdanyň haýwanlaryna ýoldaş edilendigini görüpdi. Emma Belşazaryň güýmenjä we özüni beýgeltmäge bolan söýgüsi hiç haçan ýatdan çykarmaly däl bolan sapaklaryny öçürdi; şeýlelikde ol Nebukadnesaryň üstüne aýratyn hökümleri getiren günälere meňzeş günäleri etdi. Ol özüne merhemet bilen berlen mümkinçilikleri biderek geçirdi, hakykat bilen tanyş bolmak üçin eliniň aşagyndaky mümkinçiliklerden peýdalanmagy äsgermezlik etdi. ‘Halas bolmak üçin men näme etmeli?’ diýen soragy şol beýik, emma akylsyz patyşa biparh geçip gitdi.” Bible Echo, 1898-nji ýylyň 25-nji apreli.

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