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# The Book of Daniel - Number One-Hundred and Fifty-Six

Danyýel kitaby — Ýüz elli altynjy bölüm

Unveiling Daniel’s Last Vision: A Millerite Perspective on Prophetic Truths for Today

Danyýeliň Soňky Görnüşiniň Açylyşy: Şu Gün Üçin Pygamberlik Hakykatlaryna Millerit Garaýşy

Author

Jeff Pippenger

Published

March 24, 2024

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We are beginning our consideration of Daniel’s last vision by applying the principle represented by Alpha and Omega, that identifies that He always identifies the ending with the beginning. Therefore Belteshazzar, who is Daniel in the very first verse of Daniel’s last vision would also be represented in the last portion of that very same vision. We have identified that Belteshazzar represents God’s covenant people of the last days, who understand the “chazon,” vision of prophetic history, as represented by the word “thing,” in verse one. That vision of prophetic history is the “seven times,” of Leviticus twenty-six that equates to twenty-five hundred and twenty years. Belteshazzar also understands the “vision” in verse one, which is the “mareh” vision of twenty-three hundred years, which represents the sudden appearance of Christ.

Biz Danyýeliň soňky görnüşine seretmäge Alfa bilen Omega arkaly görkezilen ýörelgäni ulanyp başlaýarys; bu ýörelge Onuň ahyry hem elmydama başlangyç bilen baglanyşdyrýandygyny görkezýär. Şonuň üçin Danyýeliň soňky görnüşiniň ilkinji aýatynda Danyýel bolan Beltşaçar, şol bir görnüşiň iň soňky bölüminde hem görkezilen bolmalydyr. Biz Beltşaçaryň soňky günlerdäki Hudaýyň äht halkyny aňladýandygyny kesgitledik; olar birinji aýatdaky “zat” sözi arkaly görkezilen pygamberlik taryhynyň “çazon” görnüşine düşünýärler. Pygamberlik taryhynyň şol görnüşi Lewiler ýigrimi altydaky “ýedi wagty” bolup, ol iki müň bäş ýüz ýigrimi ýyla deň gelýär. Beltşaçar birinji aýatdaky “görnüşe” hem düşünýär; bu bolsa Mesihe degişli duýdansyz peýda bolşy aňladýan iki müň üç ýüz ýylyň “mareh” görnüşidir.

In chapter twelve, Daniel represents the movement of the first angel and also the movement of the third angel, for both movements fulfill the parable of the ten virgins. In chapter twelve there are at least five truths that were part of the Millerite movement, that represent truths which the movement of the third angel must also experience and understand. Both movements fulfill the parable of the ten virgins, and the wise virgins of both movements are required to understand that prophetic fact. Both movements must understand the first prophetic truth Miller was led to recognize, as represented by Leviticus twenty-six’s “seven times.” The other three parallel experiences and understandings are found in the last few verses of the chapter.

On ikinji bapda, Daniel birinji perişdäniň hereketini hem, üçünji perişdäniň hereketini hem aňladýar, çünki bu iki hereketiň ikisi-de on gyz baradaky tymsaly ýerine ýetirýär. On ikinji bapda iň bolmanda bäş hakykat bar; olar Millerçi hereketiň bir bölegi bolup, üçünji perişdäniň hereketiniň hem başdan geçirmeli we düşünmeli hakykatlaryny aňladýar. Iki hereket hem on gyz baradaky tymsaly ýerine ýetirýär, we iki hereketdäki paýhasly gyzlaryň ikisinden-de şol pygamberlik hakykatyna düşünmek talap edilýär. Iki hereket hem Milleriň tanamaga ugrukdyrylan ilkinji pygamberlik hakykatyna, ýagny Lewiler kitaby 26-daky “ýedi wagt” bilen aňladylýan hakykata düşünmelidir. Galan üç meňzeş tejribe we düşünje bapyň soňky birnäçe aýatynda duş gelýär.

> And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:11–13.

> Gündelik gurbanlygyň aýryljak wagtyndan başlap, we haraba öwürýän ýigrenji zadyň dikeldiljek wagtyna çenli müň iki ýüz togsan gün bolar. Müň üç ýüz otuz bäş güne ýetýän we garaşýan adam bagtlydyr. Emma sen ahyra çenli öz ýoluň bilen git; çünki sen dynç alarsyň we günleriň ahyrynda öz paýyňda durarsyň. Daniel 12:11–13.

The remnant people of God in the book of Revelation possess three primary prophetic characteristics. They keep God’s commandments, have the faith of Jesus and uphold the Spirit of Prophecy.

Ylhamyň kitabynda beýan edilýän Hudaýyň galyndy halky üç esasy pygamberlik häsiýetine eýedir. Olar Hudaýyň tabşyryklaryny berjaý edýärler, Isanyň imanyna eýedirler we Pygamberlik Ruhuny saklaýarlar.

> And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:9, 10.

> Soňra ol maňa şeýle diýdi: «Ýaz, Bagtlydyr Guzynyň toý saçagyna çagyrylanlar». Şeýle hem ol maňa diýdi: «Bular Hudaýyň hakyky sözleridir». Men oňa sežde etmek üçin onuň aýaklaryna ýykyldym. Emma ol maňa diýdi: «Seret, beýle etme: men seniň hem gullukdaşyňdyryn, hem-de Isanyň şaýatlygyna eýe bolan doganlaryňyňkydyryn; Hudaýa sežde et, çünki Isanyň şaýatlygy pygamberligiň ruhudyr». Ylham 19:9, 10.

The Millerites correctly understood that “the daily,” in the book of Daniel represented paganism, and that the “time that the daily” was “taken away,” was the year 508. To reject that truth is to reject the authority of “the testimony of Jesus,” which “is the Spirit of Prophecy,” for the Spirit of Prophecy clearly identifies that the Millerites were correct in their understanding of “the daily.”

Millerçiler Danyel kitabyndaky “gündelik” diýilýäniň butparazlygy aňladýandygyna, hem-de “gündeligiň” “aýrylan wagtynyň” 508-nji ýyl bolandygyna dogry düşündiler. Şol hakykaty ret etmek — “Isa baradaky şaýatlygyň” ygtyýaryny ret etmekdir; ol şaýatlyk bolsa “Pygamberlik Ruhudyr”, çünki Pygamberlik Ruhy Millerçileriň “gündelik” baradaky düşünjesinde dogry bolandyklaryny açyk-aýdyň görkezýär.

> “Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

> “Soňra men ‘Gündelik’ bilen baglylykda gördüm welin, ‘gurban’ sözi adamyň paýhasy tarapyndan goşulypdyr we tekste degişli däldir; Reb bolsa onuň dogry düşünilişini höküm sagady baradaky jarçylygy yglan edenlere berdi. 1844-den öň, birlik bar wagty, tas hemmeler ‘Gündelik’ baradaky dogry garaýşda birleşipdiler; emma 1844-den bäri, bulaşyklykda, başga garaýyşlar kabul edildi, munuň yzyndan garaňkylyk we bulaşyklyk geldi.” Review and Herald, November 1, 1850.

The Millerites understood that the resistance of paganism against the rise of the papacy to power in 538, was removed in the year 508. The Millerites were correct, but their understanding was limited. God’s last day people, who are represented by Belteshazzar in verse one, will see that from the year 508 to 538 represents a prophetic period that was typified by the thirty years of preparation in the history of Christ that preceded His empowerment at His baptism. They will see that the prophetic period also represents the prophetic period from 1776 unto 1798, and that all three of those periods represent the sealing time of the one hundred and forty-four thousand that began on September 11, 2001, and concludes at the soon-coming Sunday law.

Milleritler butparazlygyň 538-nji ýylda papalygyň häkimiýete gelmegine garşy durmagynyň 508-nji ýylda aýrylandygyna düşündiler. Milleritler dogrydylar, ýöne olaryň düşünjesi çäklidi. Birinji aýatda Beltşaçar arkaly şekillendirilýän Hudaýyň ahyrzaman halky, 508-nji ýyldan 538-nji ýyla çenli döwri Mesihiň çokundyrylmagynda kuwwatlandyrylmagyndan öň gelen, Onuň durmuşyndaky taýýarlygyň otuz ýyly bilen öňden nusgalandyran pygamberlik döwri hökmünde görerler. Olar bu pygamberlik döwrüniň 1776-njy ýyldan 1798-nji ýyla çenli bolan pygamberlik döwrüni hem aňladýandygyny, şeýle hem şol üç döwrüň ählisiniň 2001-nji ýylyň 11-nji sentýabrynda başlap, tiz wagtda geljek Ýekşenbe kanuny bilen tamamlanjak bir ýüz kyrk dört müňüň möhürleniş wagtyny aňladýandygyny görerler.

In chapter twelve, Daniel represents the Millerites and the five important truths and experiences that are to be repeated in those represented by Belteshazzar. The third truth and experience of the Millerites is “the correct view of the ‘daily,’ … the Lord gave … to those who gave the judgment hour cry.” To reject that truth is to reject the writings of Ellen White, which is the Spirit of Prophecy. The fourth truth and experience of the Millerites, and the messengers of the third angel, is the prophecy of the thirteen hundred and thirty-five years, which began in the year “the daily,” was taken away, in 508.

On ikinji bapda, Danyýel Milleritleri hem-de Belteşasar arkaly görkezilenlerde gaýtalanmaly bäş möhüm hakykaty we tejribäni aňladýar. Milleritleriň üçünji hakykaty we tejribesi: “hökmüň sagady baradaky gykylygy berenlere Reb tarapyndan berlen ‘gündelik’ babatda dogry düşünje”dir. Şol hakykaty ret etmek — Pygamberlik Ruhy bolan Ellen Waýtyň ýazgylaryny ret etmekdir. Milleritleriň, şeýle hem üçünji perişdäniň habarçylarynyň dördünji hakykaty we tejribesi, 508-nji ýylda, “gündelik” aýryp taşlanan ýylda başlanan müň üç ýüz otuz bäş ýyl baradaky pygamberlikdir.

Beginning in 508, thirteen hundred and thirty-five years takes you to 1843, but not simply 1843, for the prophecy actually pinpoints the very last day of 1843, for it states, “Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.” The Hebrew word translated as “cometh,” is “naga,” and it means “to touch”, or “lay hands on”. The prophecy therefore means, “blessed is he that waiteth, and” touches or lays hands upon 1843.

508-nji ýyldan başlap sanalanda, müň üç ýüz otuz bäş ýyl seni 1843-nji ýyla ýetirýär; emma diňe bir 1843-nji ýyla däl, çünki pygamberlik hakykatda 1843-nji ýylyň iň soňky gününi anyk görkezýär, sebäbi onda şeýle diýilýär: “Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.” “Cometh” diýip terjime edilen ýewreý sözi “naga” bolup, onuň manysy “degmek” ýa-da “eli bilen ýetmekdir”. Şeýlelikde, pygamberligiň manysy şudur: “blessed is he that waiteth, and” 1843-nji ýyla degýär ýa-da eli bilen ýetýär.

The blessing of waiting in Millerite history was for those wise virgins who experienced the first disappointment, but waited for the vision that tarried. As the Millerites waited for the “vision that tarried” in fulfillment of the parable of the ten virgins, and Habakkuk chapter two, they were blessed. In that tarrying time they then saw they were fulfilling the parable, and that at the end the vision would “speak”. Their tarrying time and disappointment was based upon the incorrect identification that the twenty-three hundred years would terminate in 1843, but the vision was really for 1844. Their disappointment was based upon their experience that had been produced when the year 1843, ended with no return of Christ. Their disappointment, and the blessing pronounced upon those who thereafter chose to wait, was all based upon the very last day of the year 1843, which “touches” or “cometh to” 1844.

Millerçi taryhyndaky garaşmagyň berekedi ilkinji lapykeçligi başdan geçiren, emma gijä galýan aýana garaşan şol paýhasly gyzlara degişlidi. Millerçiler on gyz baradaky tymsalyň hem-de Habakkuk kitabynyň ikinji babyndaky pygamberligiň berjaý bolşunda “gijä galýan aýana” garaşanlarynda, olar bereketlendirilipdiler. Şol gijä galmak döwründe olar özleriniň şol tymsaly berjaý edýändiklerini, hem-de ahyrynda aýanyň “gürlejekdigini” görüpdirler. Olaryň gijä galmak döwri we lapykeçligi, iki müň üç ýüz ýylyň 1843-nji ýylda tamamlanjakdygy barada edilen nädogry kesgitlemä esaslanypdy, emma aýan, hakykatda, 1844-nji ýyl üçindi. Olaryň lapykeçligi 1843-nji ýylyň Mesihiň dolanmazdan tamamlanmagy netijesinde ýüze çykan tejribesine esaslanypdy. Olaryň lapykeçligi hem-de şondan soň garaşmagy saýlanlar barada yglan edilen bereket, tutuşlygyna 1843-nji ýylyň iň soňky gününe esaslanypdy; şol gün 1844-nji ýyla “degişýär” ýa-da oňa “gelip ýetýär”.

The experience of the first disappointment, as a fulfillment of the parable of the ten virgins, is understood and repeated in those represented by Belteshazzar. The fifth truth and experience that will be recognized by those represented by Belteshazzar is that at “the end of the days”, Daniel would “stand in his lot”.

On gyzyň tymsalynyň amala aşmagy hökmünde ilkinji lapykeçligiň tejribesi Belteşassar tarapyndan şekillendirilenlerde düşüniler we gaýtalanar. Belteşassar tarapyndan şekillendirilenler tarapyndan ykrar ediljek bäşinji hakykat we tejribe, “günleriň ahyrynda” Daniýeliň “öz paýynda durjakdygy”dyr.

> “Daniel has been standing in his lot since the seal was removed and the light of truth has been shining upon his visions. He stands in his lot, bearing the testimony which was to be understood at the end of the days.” Sermons and Talks, volume 1, 225, 226.

> “Möhür aýrylan wagtndan we hakykatyň nury onuň görnüşleriniň üstüne saçylan wagtndan bäri, Danyýel öz paýyna düşen orunda durandyr. Ol soňky günlerde düşünilmeli bolan şaýatlygy göterip, öz paýyna düşen orunda durýar.” Wagyzlar we Çykyşlar, 1-nji tom, 225, 226.

The Millerites experienced the purification process accomplished by the increase of knowledge that came from the book of Daniel when it was unsealed in 1798. Those represented by Belteshazzar will experience the purification process accomplished by the increase of knowledge that came from the book of Daniel when it was unsealed in 1989. They will also understand that the book of Daniel has a special purpose in the sealing of the one hundred and forty-four thousand.

Milleritler 1798-nji ýylda açylanda, Daniýel kitabyndan gelen bilimiň artmagy arkaly amala aşyrylan arassalanma işini başdan geçirdiler. Belteşassar tarapyndan wekil edilýänler 1989-njy ýylda açylanda, Daniýel kitabyndan gelen bilimiň artmagy arkaly amala aşyrylan arassalanma işini başdan geçirerler. Olar, şeýle hem, Daniýel kitabynyň ýüz kyrk dört müňüň möhürlenmeginde aýratyn bir maksadynyň bardygyna düşünerler.

> “When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.

> «Hudaý bir adama ýerine ýetirmek üçin ýörite bir iş berende, ol Daniýel ýaly öz düşen paýynda we ornunda durmalydyr, Hudaýyň çagyryşyna jogap bermäge taýýar, Onuň maksadyny berjaý etmäge taýýar bolmalydyr». Manuscript Releases, 6-njy tom, 108.

As former Laodiceans, those represented by Belteshazzar will recognize that it is through the books of Daniel and Revelation, which are the same book, that the final revival is accomplished.

Öňki Laodikialylar hökmünde, Beltəşatsar tarapyndan şekillendirilenler ahyrky oýanyşyň şol bir kitap bolan Daniýel we Ylham kitaplarynyň üsti bilen amala aşyrylýandygyny tanarlar.

> “When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. . . One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.” The Faith I Live By, 345.

> “Daniel we Ylham kitaby has gowy düşünilende, imanlylarda bütinleý başgaça dini tejribe bolar... Ylham kitabyny öwrenmekden hökmany suratda bir zat düşüniler — Hudaý bilen Öz halkynyň arasyndaky baglanyşyk ýakyn hem anykdygydyr.” The Faith I Live By, 345.

As former Laodiceans, they will have recognized their Laodicean condition, and recognized that they were spiritually as dead as a valley of dry bones, and in response to the straight testimony concerning their dead and lost condition they will recognize their need to be alive as the first priority.

Öňki Laodikeyalylar hökmünde, olar özleriniň Laodikeya ýagdaýyny tanar, hem-de ruhy taýdan gury süňkler jülgesi ýaly öli bolandyklaryny tanar; we olaryň öli hem ýiten ýagdaýy baradaky göni şaýatlyga jogap hökmünde, diri bolmagyň iň ilkinji zerurlykdygyny ykrar ederler.

> “A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.

> “Hakyky takwalygyň aramyzda gaýtadan janlanmagy ähli zerurlyklarymyzyň içinde iň beýigi hem iň gaýragoýulmasyzydyr. Muny gözlemek biziň ilkinji işimiz bolmalydyr.” Selected Messages, book 1, 121.

The Bible promise is that whoever seeks, will find, and the Holy Spirit will then lead them to understand that it is the books of Daniel and Revelation that produces the necessary revival.

Mukaddes Kitabyň wada berşi ýaly, kim gözlese, tapar; şonda Mukaddes Ruh olara zerur ruhy janlanmany hut Daniel we Ylham kitaplarynyň döretýändigine düşünmäge ýol görkezer.

> “When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.

> “Biz halk hökmünde bu kitabyň biziň üçin nämäni aňladýandygyna düşünemizde, aramyzda uly bir ruhy oýanma görner.” Testimonies to Ministers, 113.

The end of Daniel’s last vision, as represented in chapter twelve, identifies the experience that produces God’s last day covenant people, as represented by Belteshazzar, in the first verse, of the last vision. There Daniel, represented as Belteshazzar, understands both the internal vision of the twenty-three hundred years and the external vision of the twenty-five hundred and twenty years. He understands the “thing,” and “the vision.” He understands the chazon vision and the mareh vision. He understands the trampling down of the sanctuary and host, and the restoration of the sanctuary and host. He understands both the Ulai and Hiddekel River visions.

Danyýlyň soňky görnüşiniň, on ikinji bapda beýan edilişi ýaly, soňky görnüşiň birinji aýatynda Beltşaşsar arkaly şekillendirilýän, Hudaýyň soňky günlerdäki äht halkyny emele getirýän tejribäni kesgitleýär. Şol ýerde, Beltşaşsar hökmünde görkezilen Danyýl iki müň üç ýüz ýyl baradaky içki görnüşe-de, iki müň bäş ýüz ýigrimi ýyl baradaky daşarky görnüşe-de düşünýär. Ol “zady” hem, “görnüşi” hem düşünýär. Ol chazon görnüşine-de, mareh görnüşine-de düşünýär. Ol mukaddes ýeriň we goşunyň depelenip-basylmagyna-da, mukaddes ýeriň we goşunyň dikeldilmegine-de düşünýär. Ol Ulaý derýasynyň-da, Hiddekel derýasynyň-da görnüşlerine düşünýär.

We will continue this study in the next article.

Bu barlagy indiki makalada dowam etdireris.

> “There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy; but we should call attention to what the prophets and apostles have written under the inspiration of the Holy Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust….

> “Hudanyň Sözüni has-da ýakyndan öwrenmäge zerurlyk bar; aýratyn-da Danieliň kitaby bilen Ylham kitaby işimiziň taryhynda öň hiç bolmadyk derejede üns merkezinde bolmalydyr. Käbir ugurlarda rim häkimiýeti we papalyk barada aýtmaly zadymyz azrak bolup biler; emma biz Hudaýyň Mukaddes Ruhunyň ylhamy astynda pygamberleriň we resullaryň ýazanlaryna ünsi çekmelidiris. Mukaddes Ruh pygamberligiň berlende-de, şekillendirilen wakalarda-da ýagdaýlary şeýle tertipleşdiripdir welin, munuň arkaly ynsan wekili göze görünmez ýaly, Mesihde gizlenen halda saklanmaly, asmanyň Rebbi Hudaý we Onuň kanuny bolsa beýgeldilmelidir diýlip öwredilýär. Danieliň kitabyny okaň. Şol ýerde görkezilen patyşalyklaryň taryhyny nokatma-nokat göz öňüne getiriň. Döwlet işgärlerine, geňeşlere, güýçli goşunlara serediň we Hudaýyň adamlaryň tekepbirligini nädip peseldendigini, ynsan şöhratyny nädip tozana çalandygyny görüň….”

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.

> Danyýeliň Hudaýdan alan nury aýratyn hem şu ahyrky günler üçin berildi. Onuň Şinar welaýatynyň beýik derýalary bolan Ulai bilen Hiddekeliň kenarlarynda gören görnüşleri häzir ýerine ýetirilmek işindedir, we öňden aýdylan ähli wakalar tizden-tiz amala aşar.

> “Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.

> Danyýeliň pygamberçilikleri berlende, ýehudy halkynyň ýagdaýlaryny göz öňünde tutuň.

> “Let us give more time to the study of the Bible. We do not understand the word as we should. The book of Revelation opens with an injunction to us to understand the instruction that it contains. ‘Blessed is he that readeth, and they that hear the words of this prophecy,’ God declares, ‘and keep those things which are written therein: for the time is at hand.’ When we as a people understand what this book means to us, there will be seen among us a great revival. We do not understand fully the lessons that it teaches, notwithstanding the injunction given us to search and study it.

> “Geliň, Mukaddes Kitaby öwrenmäge has köp wagt bagyş edeliň. Biz Söze bolmalysy ýaly düşünmeýäris. Ylham kitaby öz içinde saklaýan görkezmesini düşünmegimiz üçin bize berlen tabşyryk bilen açylýar. Hudaý şeýle diýýär: ‘Okýan bagtlydyr, bu pygamberligiň sözlerini eşidýänler hem, onda ýazylan zatlary berjaý edýänler hem bagtlydyr; çünki wagt golaýdyr.’ Biz halk hökmünde bu kitabyň biziň üçin nämäni aňladýandygyna düşünsek, onda aramyzda uly bir ruhy oýanma görner. Bize ony agtaryp öwrenmek barada berlen tabşyryga garamazdan, onuň öwredýän sapaklaryna doly düşünmeýäris.”

> “In the past teachers have declared Daniel and the Revelation to be sealed books, and the people have turned from them. The veil whose apparent mystery has kept many from lifting it, God’s own hand has withdrawn from these portions of His word. The very name ‘Revelation’ contradicts the statement that it is a sealed book. ‘Revelation’ means that something of importance is revealed. The truths of this book are addressed to those living in these last days. We are standing with the veil removed in the holy place of sacred things. We are not to stand without. We are to enter, not with careless, irreverent thoughts, not with impetuous footsteps, but with reverence and godly fear. We are nearing the time when the prophecies of the book of Revelation are to be fulfilled….

> Geçmişte öğretmenler Daniel ile Vahiy’in mühürlü kitaplar olduğunu ilan ettiler ve halk onlardan yüz çevirdi. Birçoklarını o peçeyi kaldırmaktan alıkoymuş görünen gizem perdesini, Tanrı’nın kendi eli, Sözü’nün bu bölümlerinin üzerinden kaldırmıştır. “Vahiy” adının kendisi bile onun mühürlü bir kitap olduğu iddiasıyla çelişir. “Vahiy”, önem taşıyan bir şeyin açığa vurulması demektir. Bu kitabın gerçekleri, bu son günlerde yaşayanlara hitap etmektedir. Biz, kutsal şeylerin mukaddes yerinde, peçe kaldırılmış olarak durmaktayız. Dışarıda durmamalıyız. İçeri girmeliyiz; dikkatsiz, saygısız düşüncelerle değil, aceleci adımlarla değil, fakat hürmet ve Tanrı korkusuyla. Vahiy kitabının peygamberlik sözlerinin yerine gelme vaktine yaklaşmaktayız….

> “We have the commandments of God and the testimony of Jesus Christ, which is the spirit of prophecy. Priceless gems are to be found in the word of God. Those who search this word should keep the mind clear. Never should they indulge perverted appetite in eating or drinking.

> “Bizde Hudaýyň buýruklary we pygamberligiň ruhy bolan Isa Mesihiň şaýatlygy bar. Bahasyz göwherler Hudaýyň Sözüniň içinde tapylýar. Bu Sözi derňeýänler öz akyllaryny aýdyň saklamalydyrlar. Olar iýip-içmekde hiç wagt bozuk höweslere ýol bermeli däldirler.

> “If they do this, the brain will be confused; they will be unable to bear the strain of digging deep to find out the meaning of those things which relate to the closing scenes of this earth’s history.

> Eger olar muny şeýle etseler, beýni bulaşar; olar bu dünýäniň taryhynyň jemleýji wakalary bilen bagly zatlaryň manysyny ýüze çykarmak üçin çuňňur gazyp öwrenmegiň agramyna döz gelip bilmezler.

> “When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. They will be given such glimpses of the open gates of heaven that heart and mind will be impressed with the character that all must develop in order to realize the blessedness which is to be the reward of the pure in heart.

> Haçan-da Danyýel we Ylham kitaplaryna has gowy düşünilse, imany bolanlar bütinleý başgaça dini tejribä eýe bolarlar. Olara asmanyň açyk derwezelerinden şeýle görnüşler görkeziler welin, ýürek we akyl, ýüregi päk bolanlaryň sylagy boljak bagtyýarlygy gazanmak üçin hemmeleriň ösdürmeli häsiýeti bilen täsirlenendir.

> “The Lord will bless all who will seek humbly and meekly to understand that which is revealed in the Revelation. This book contains so much that is large with immortality and full of glory that all who read and search it earnestly receive the blessing to those ‘that hear the words of this prophecy, and keep those things which are written therein.’

> Rebbe bütün kiçigöngüllilik we mülayimlik bilen Wahyda açyp görkezilen zatlara düşünmäge çalyşjaklaryň hemmesine ak pata berer. Bu kitap ebedilik bilen dolup-daşýan hem-de şöhratdan püre-pür bolan şeýle beýik zatlary öz içine alýar welin, ony okap çyn ýürekden öwrenýänleriň hemmesi “bu pygamberligiň sözlerini eşidip, onda ýazylan zatlary saklaýanlara” berlen ak pata eýe bolarlar.

> “One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.

> Ylham kitaby öwrenilende bir zat hökman aýdyň bolar — Hudaý bilen Öz halkynyň arasyndaky baglanyşyk ýakyn we kesgindir.

> “A wonderful connection is seen between the universe of heaven and this world. The things revealed to Daniel were afterward complemented by the revelation made to John on the Isle of Patmos. These two books should be carefully studied. Twice Daniel inquired, How long shall it be to the end of time?

> Asman äleminiň älemi bilen bu dünýäniň arasynda ajaýyp bir baglanyşyk görünýär. Daniela aýan edilen zatlar soňra Patmos adasynda Ýuhanna edilen aýan arkaly dolduryldy. Bu iki kitap örän üns bilen öwrenilmelidir. Daniel iki gezek şeýle sorady: Ahyrzaman näçe wagtdan soň bolar?

> “‘And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And He said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

> “‘Men eşitdim, emma düşünmedim: şonda men: «Eý Rebim, bu zatlaryň ahyry näme bolar?» diýdim. Ol hem diýdi: «Öz ýoluňa git, Daniýel; çünki bu sözler ahyrzamanyň wagtyna çenli ýapyk we möhürlenendir. Köp adamlar päklenip, ak ediler we synalyp geçiriler; emma erbetler erbetlik ederler; erbetleriň hiç biri düşünmez, ýöne paýhaslylar düşünerler. Gündelik gurbanlygyň aýryljak wagtyndan we weýrançylyk getirýän ýigrenji zadyň dikiljek gününden başlap, bir müň iki ýüz togsan gün bolar. Müň üç ýüz otuz bäş güne ýetip garaşýan adam bagtlydyr. Emma sen ahyra çenli öz ýoluňa git; çünki sen dynç alarsyň we günleriň ahyrynda öz paýyňda durarsyň.’”

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

> “Kitaby açan we şu soňky günlerde nämeleriň bolmalydygy baradaky ylhamy Ýuhanna beren, Ýahuda taýpasynyň Arslanydy.

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

> “Danyýel özüne bölünip berlen paýda durup, ahyrzamanyň wagtyna çenli möhürli saklanan şaýatlygyny göterdi; şol wagt ilkinji perişdäniň habary biziň dünýämize yglan edilmelidi. Bu meseleler şu soňky günlerde çäksiz ähmiýete eýedir; emma ‘köpler päklener, ap-ak bolar we synalyp görler’, ‘erbetler bolsa erbetlik etmegini dowam etdirerler; erbetleriň hiç biri düşünmez.’ Munuň nähili hakykatdygy aýdyňdyr! Günä — Hudaýyň kanunyny bozmakdyr; Hudaýyň kanuny baradaky nura kabul etmejek bolanlar ilkinji, ikinji we üçünji perişdeleriň habarlarynyň yglan edilişine düşünmezler. Danyýel kitaby Ýuhanna berlen aýanlykda açylýar we bizi ýer ýüzüniň taryhynyň iň soňky sahnalaryna alyp barýar.

> “Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 112–115.

> “Dogan-garyndaşlarymyz soňky günleriň howplarynyň arasynda ýaşaýandygymyzy ýatlarynda saklarmy? Ylham kitabyndan Daniýel bilen baglanyşykda okaň. Bu zatlary öwrediň.” Testimonies to Ministers, 112–115.

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