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# The Book of Daniel - Number One-Hundred and Sixty-Nine

Danyýel kitaby — ýüz altmyş dokuzynjy bölüm

Unraveling the Prophetic Threads: Understanding the Symbolism of “Fortress” in Daniel

Pygamberlik Sapaklaryny Çözmek: Danyýelda “Galanyň” Simwolizmine Düşünmek

Author

Jeff Pippenger

Published

March 31, 2024

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Verse ten, of chapter eleven of Daniel, pulls together the internal and external message with the word “fortress.” The connection that it makes with Isaiah’s sixty-five year prophecy, identifies the “fortress” of the external prophecy as Russia, and the internal “fortress” of the temple which Christ raises during the same history. The external fortress, which is in verse thirty-one is identified as the “sanctuary of strength,” represents an earthly king or kingdom. The internal fortress, or the internal sanctuary of strength, is the temple which the Messenger of the Covenant raises in forty-six years.

Daniel kitabynyň on birinji bapynyň onunjy aýaty “galа” sözi arkaly içki we daşky habary bir ýere jemleýär. Onuň Işaýanyň altmyş bäş ýyllyk pygamberligi bilen döredýän baglanyşygy daşky pygamberlikdäki “galanyň” Russiýadygyny, şol bir taryhy döwürde bolsa Mesihiň galdyrýan ybadathanasynyň içki “galadygyny” görkezýär. Otuz birinji aýatda duş gelýän daşky gala, ýagny “güýjüň mukaddesligi”, ýer ýüzündäki bir patyşany ýa-da patyşalygy aňladýar. Içki gala, ýa-da güýçüň içki mukaddesligi, Ähdiň Habarçysynyň kyrk alty ýylyň dowamynda galdyrýan ybadathanasydyr.

In the Most Holy Place of that temple (the citadel), God is seated in heavenly places.

Şol ybadathananyň (galanyň) iň mukaddes ýerinde Hudaý asman mekânlarynda oturandyr.

In the book of Daniel two Hebrew words are both translated as “sanctuary.” One is “miqdash,” and the other is “qodesh.” “Miqdash” can represent a pagan sanctuary, or God’s sanctuary, or even a stronghold. “Qodesh,” is only used to represent God’s sanctuary in the Bible. The “sanctuary” (miqdash) of strength (fortress), in verse thirty-one of Daniel chapter eleven, is translated as the “sanctuary of strength”, and the Hebrew word translated as sanctuary there is “miqdash” which represents the City of Rome, which is the symbol of Roman strength in the history of both pagan and papal Rome. Daniel employed the two Hebrew words in a very careful manner. In the verses which are the central pillar of Adventism, we find the word “sanctuary”.

Danyýl kitabynda iki ýewreý sözi hem “mukaddes ýer” diýip terjime edilýär. Birisi “miqdash”, beýlekisi bolsa “qodesh”dir. “Miqdash” butparazlaryň mukaddes ýerini, ýa-da Hudaýyň mukaddes ýerini, hatda bir gala-binýady hem aňladyp biler. “Qodesh” bolsa Mukaddes Ýazgylarda diňe Hudaýyň mukaddes ýerini aňlatmak üçin ulanylýar. Danyýlyň on birinji babyndaky otuz birinji aýatda “güýç-gudratyň mukaddes ýeri” (gala-binýat) diýlip terjime edilen “mukaddes ýer” (miqdash) barada aýdylýar, we ol ýerde “mukaddes ýer” diýip terjime edilen ýewreý sözi “miqdash” bolup, butparaz hem-de papalyk Riminiň taryhynda Rimiň güýjüniň nyşany bolan Rim şäherini aňladýar. Danyýl bu iki ýewreý sözüni juda seresaplylyk bilen ulandy. Adventizmiň merkezi sütüni bolan aýatlarda “mukaddes ýer” sözüni görýäris.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Soň men bir mukaddesiň sözleýändigini eşitdim; gürleýän şol belli mukaddese başga bir mukaddes şeýle diýdi: «Gündelik gurbanlyk, weýrançylyk getirýän günä, mukaddes ýeriň hem goşunyň aýak astyna salynmagy baradaky bu görnüş näçe wagta çenli dowam eder?» Ol maňa diýdi: «Iki müň üç ýüz güne çenli; şondan soň mukaddes ýer päklener». Daniel 8:13, 14.

The Hebrew word translated as “the sanctuary,” in both verses is “qodesh,” and is only used to represent God’s sanctuary. In verse eleven, identifying pagan Rome, and specifically the Pantheon temple in the City of Rome, we find the word “sanctuary”, but in that verse it is the Hebrew word “miqdash.”

Iki aýatda hem “mukaddes ýer” diýip terjime edilen ýewreý sözi “qodesh” bolup, diňe Hudaýyň mukaddes ýerini aňlatmak üçin ulanylýar. On birinji aýatda bolsa, butparaz Rimi, has takygy Rim şäherindäki Pantheon ybadathanasyny görkezýän ýerde, “mukaddes ýer” sözüne duş gelýäris, emma şol aýatda bu ýewreýçe “miqdash” sözüdir.

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

> Hawa, ol özüni hatda goşunyň Şazadasyna çenli beýgeltdi; Onuň tarapyndan gündelik gurbanlyk aýrylyp taşlandy, hem-de Onuň mukaddes ýeriniň mekany ýere ýykdyryldy. Daniel 8:11.

The “sanctuary of strength” in verse thirty-one of Daniel eleven is the Hebrew word “miqdash,” and it appears in connection with the Hebrew word that is translated as “fortress” in verses seven and ten in chapter eleven. In verse seven the king of the south went right into the city of Rome and took the king of the north captive, for he entered into his fortress, but in verse ten, the king of the north only goes up “to” the “fortress,” for he stopped at the borderline of his kingdom and Egypt. It is at the borderline of Raphia that the next verse was to address. The “sanctuary of strength” in verse thirty-one is the “miqdash,” of the “fortress”.

Danyýl kitabynyň on birinji babyndaky otuz birinji aýatdaky “güýç galasy” diýen söz ýewreýçe “miqdash” sözüdür, we ol on birinji babyň ýedinji hem-de onunjy aýatlarynda “gala” diýip terjime edilen ýewreý sözi bilen baglanyşyklydyr. Ýedinji aýatda günortanyň patyşasy göni Rimiň şäherine girip, demirgazygyň patyşasyny ýesir aldy, çünki ol onuň galasyna girdi; emma onunjy aýatda demirgazygyň patyşasy diňe “gala” “tarap” çykýar, sebäbi ol öz patyşalygynyň hem-de Müsüriň araçäginde saklandy. Indiki aýatyň ýüzlenmeli bolýan ýeri hem hut Rafýanyň araçägidir. Otuz birinji aýatdaky “güýç galasy” — “gala”nyň “miqdashy”dyr.

The battle of the borderline in Raphia typifies the battle of the borderline in the Ukraine. That prophetic history is recognized by understanding that the “head” is the kingdom or the king, it is the fortress of his strength, but the prophecy is addressing an internal and an external truth. The “sanctuary of strength” for the external line is represented by the “miqdash” sanctuary, and the sanctuary of strength for the internal line is represented by the “qodesh” sanctuary.

Rafiýadaky serhet söweşi Ukrainadaky serhet söweşini nyşanlaýar. Bu pygamberlik taryhy “başyň” patyşalyk ýa-da patyşadygyny, onuň gudratynyň galasy bolup durýandygyny düşünmek arkaly ykrar edilýär; emma pygamberlik içki we daşky hakykata ýüzlenýär. Daşky çyzyk üçin “gudratyň mukaddes mekany” “miqdash” mukaddes mekany bilen görkezilýär, içki çyzyk üçin gudratyň mukaddes mekany bolsa “qodesh” mukaddes mekany bilen görkezilýär.

1844 to 1863 represents a line of prophetic history which illustrates the sealing of the one hundred and forty-four thousand. The twenty-five hundred and twenty years of scattering against the northern kingdom ended in 1798, and the same twenty-five hundred and twenty year line against the southern kingdom ended in 1844. Those two lines represent the lower nature of mankind and the higher nature of mankind. The lower nature, which is represented by the northern kingdom, is the body, and the higher nature is the head. The head is the capital of the kingdom, and it is the king. For this illustration Christ chose Judah, the southern kingdom, to place His name, and the capital city is Jerusalem. Jerusalem is where the true sanctuary of strength is located, and in that sanctuary there is a throne room for the king, who is the head.

1844-nji ýyldan 1863-nji ýyla çenli bolan döwür, bir ýüz kyrk dört müňüň möhürlenmegini görkezýän pygamberlik taryhynyň bir çyzygyny aňladýar. Demirgazyk patyşalyga garşy bolan iki müň bäş ýüz ýigrimi ýyllyk dargadylyş 1798-nji ýylda tamamlandy, günorta patyşalyga garşy şol bir iki müň bäş ýüz ýigrimi ýyllyk çyzyk hem 1844-nji ýylda tamamlandy. Bu iki çyzyk adamzadyň pes tebigatyny we adamzadyň ýokary tebigatyny görkezýär. Demirgazyk patyşalyk bilen şekillendirilýän pes tebigat bedendir, ýokary tebigat bolsa başdyr. Baş patyşalygyň paýtagtydyr, ol patyşanyň özüdür. Mesih bu mysal üçin Öz adyny ýerleşdirmek maksady bilen günorta patyşalygy, ýagny Ýudahany saýlady, paýtagt şäher bolsa Iýerusalimdir. Iýerusalim hakyky güýç mukaddes ýeriniň ýerleşýän ýeridir, şol mukaddes ýerde bolsa baş bolan patyşa üçin tagt otagy bardyr.

The “seven times” of Leviticus twenty-six was the final sealing truth in 1856, that was intended to empower an ensign to finish the work. From 1844 to 1863, Christ intended to combine His Divinity with humanity for eternity, but humanity rebelled.

Lewiler kitaby, ýigrimi altynjy bapdaky “ýedi wagt” 1856-njy ýylda işi tamamlamak üçin bir baýdagy kuwwatlandyrmak maksady bilen berlen iň soňky möhürleýji hakykatdy. 1844-nji ýyldan 1863-nji ýyla çenli Mesih ebedilik üçin Öz Hudaýlygyny adamzat bilen birleşdirmegi niýet etdi, emma adamzat gozgalaň etdi.

He was unable to transform man’s lower nature at that time, for that takes place at His second coming. He will then transform man’s higher nature into His image, by combining mankind’s head, with Divinity’s head. The head was the capital of the kingdom. The head was the king, and when Christ performs the transformation of Divinity uniting with humanity, He combines the head of both humanity and Divinity in the sanctuary at Jerusalem in the Most Holy Place, where Christ is seated with His Father.

Ol şol wagt adamyň pes tebigatyny özgertmäge ukyply däldi, çünki bu Onuň ikinji gelişinde bolup geçýär. Şonda Ol adamyň ýokary tebigatyny Öz keşbine öwrer, ynsanýetiň başyny Ylahylygyň başy bilen birleşdirip. Baş patyşalygyň paýtagtydy. Baş patyşady, we Mesih Ylahylygyň adamzat bilen birleşmegindäki özgerdişi amala aşyranda, Ol adamzadyň hem Ylahylygyň hem başyny Iň Mukaddes Ýerde, Mesihiň Öz Atasy bilen oturan Ýerusalimdäki mukaddes ýerde birleşdirýär.

> To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:21, 22.

> Ýeňýän adama Öz tagtymda Meniň bilen oturmaga rugsat bererin; edil Men hem ýeňip, Atamyň Öz tagtynda Onuň bilen oturyşym ýaly. Gulagy bolan, Ruhuň ýygnaklara näme diýýändigini eşitsin. Ylham 3:21, 22.

Christ promises that those (Laodiceans), who overcome as He overcame (and become Philadelphians), will be seated with Him, in the heavenly places.

Mesih Özüniň ýeňşi ýaly ýeňenleriň (Laodikýalylaryň) hem Öz ýanynda, asmandaky orunlarda oturjakdyklaryny wada berýär (we Filadelfiýaly bolarlar).

> Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, … And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 1:20, 2:6.

> Ony Mesihde amal etdi: Ony ölilerden direldip, asmanî ýerlerde Öz sagynda oturtdy, … hem bizi-de Onuň bilen bilelikde direldip, Mesih Isada asmanî ýerlerde bilelikde oturtdy. Efesliler 1:20; 2:6.

The joining of Ezekiel’s two sticks (humanity with Divinity) is accomplished in God’s sanctuary of strength (qodesh), at the very time that the fortress of strength (miqdash) is identified as the prophetic key that connects both the internal and external lines of the prophecy which Gabriel came to make Daniel understand concerning what was to befall God’s people during the sealing time of the one hundred and forty-four thousand. Christ desired to accomplish this work in the Millerite history, but the work was thwarted by the rebellion of 1863, but the history of 1844 to 1863 still remains as a line which illustrates that attempted work.

Hezekiýeliň iki taýagynyň birleşdirilmegi (ynsanlygyň Hudaýlyk bilen) Hudaýyň güýç mukaddes ýerinde (qodesh), edil şol wagtda amala aşyrylýar ki, güýç galasy (miqdash) pygamberlik açary hökmünde tanalýar; şol açar Gabriýeliň, ýüz kyrk dört müňüň möhürleniş döwründe Hudaýyň halkynyň başyna geljek zatlar hakynda Daniýele düşündirmek üçin gelen pygamberliginiň içki hem daşky ugurlaryny baglanyşdyrýar. Mesih bu işi Millerit taryhynda amala aşyrmagy isledi, ýöne bu iş 1863-nji ýylyň gozgalaňy sebäpli bökdelipdi; emma 1844-den 1863-e çenli bolan taryh henizem şol synanyşyk edilen işi suratlandyrýan bir ugur hökmünde galýar.

Verse ten of Daniel chapter eleven, contains the key to understanding the internal and external message of verses eleven through fifteen, which arrived into our prophetic history in 2014. Verse ten identifies 1989, which is the time of the end in the reform movement of the one hundred and forty-four thousand, but it also contains the key that allows 2014 to be recognized as a waymark in the history of the sealing.

Danyýel kitabyň on birinji bapynyň onunjy aýaty, 2014-nji ýylda biziň pygamberlik taryhymyza gelen on birinji aýatdan on bäşinji aýada çenli bolan içki we daşky habary düşünmegiň açaryny öz içine alýar. Onunjy aýat 1989-njy ýyly görkezýär; bu ýüz kyrk dört müňüň özgertme hereketindäki ahyrzamanyň wagtydyr, emma ol şol bir wagtda 2014-nji ýylyň möhürleniş taryhynda bir ýol belgisi hökmünde tanalmagyna mümkinçilik berýän açary hem öz içine alýar.

On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had erected. That waymark typifies September 11, 2001 when the third angel arrived again, and the seventh trumpet again began to sound. Then the history of 1840 to 1844 was also to be repeated, because the angel that descended on August 11, 1840 was no less a personage than Jesus Christ, and His work was to lighten the earth with His glory.

1844-nji ýylyň 22-nji oktýabrynda Ähtiň Habarçysy Öz gurduran ybadathanasyna duýdansyz geldi. Şol ýol belgisi 2001-nji ýylyň 11-nji sentýabryny nyşanlaýar; şol wagt üçünji perişde ýene geldi we ýedinji surnaý ýene ýaňlanmaga başlady. Şondan soň 1840-dan 1844-e çenli bolan taryh hem gaýtalanmalydy, çünki 1840-njy ýylyň 11-nji awgustynda inen perişde Isa Mesihden başga hiç kim däldi, we Onuň işi ýer ýüzüni Öz şöhraty bilen ýagtyltmakdy.

1840 to 1844 also represents from September 11, 2001 to the soon coming Sunday law, as does 1844 to 1863, represents September 11, 2001 to the soon coming Sunday law. Sister White aligns the history of 1844 with the history of the cross, and the cross represents a division of two histories of three and a half years, which both align with one another. The cross establishes that the preceding history beginning in 1840 and ending in 1844, and the following history unto 1863 are two parallel histories, which both represent the sealing period.

1840-dan 1844-e çenli döwür hem, edil 1844-den 1863-e çenli döwür ýaly, 2001-nji ýylyň 11-nji sentýabryndan ýakyn wagtda geljek Ýekşenbe kanunyna çenli bolan döwri aňladýar. Uýam Waýt 1844-nji ýylyň taryhyny haçyň taryhy bilen gabatlaşdyrýar, haç bolsa biri-biri bilen gabat gelýän üç ýarym ýyldan ybarat iki taryhyň bölünişigini aňladýar. Haç, 1840-njy ýylda başlap 1844-nji ýylda tamamlanýan öňki taryhyň hem-de 1863-nji ýyla çenli dowam edýän soňraky taryhyň möhürleniş döwrüni aňladýan iki deňeçer taryhdygyny kesgitleýär.

The first line from 1840 to 1844 represents the victory of Philadelphian Adventists, the other line from 1844 to 1863 represents the failure of Laodicean Adventists. Both classes are represented in Daniel chapter ten, for Daniel, representing the victorious wise virgins during the sealing time of the one hundred and forty-four thousand, saw the vision, but those who were with him fled from the vision.

1840-dan 1844-e çenli bolan birinji çyzyk Filadelfiýaly Adventistleriň ýeňşini aňladýar, 1844-den 1863-e çenli bolan beýleki çyzyk bolsa Laodikialy Adventistleriň şowsuzlygyny aňladýar. Bu iki toparyň ikisi hem Danyýel kitabynyň onunjy babynda görkezilýär, çünki ýüz kyrk dört müňüň möhürleniş wagtynda ýeňişli akylly gyzlary aňladýan Danyýel bu görnüşi gördi, emma onuň bilen bile bolanlar bu görnüşden gaçyp gitdiler.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. 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. Daniel 10:4–7.

> Birinci aýyň ýigrimi dördünji gününde men beýik derýanyň, ýagny Hiddekel derýasynyň kenarynda wagtym, gözlerimi ýokary galdyryp garadym, we ine, zygyr geýimli, biline Uphazyň arassa altyny guşalan bir adam bardy. Onuň bedeni berile meňzeýärdi, ýüzi ýyldyrymyň keşbine meňzeýärdi, gözleri ot çyralary ýalydy, gollary we aýaklary ýalpyldadylan bürünjiň reňkine meňzeýärdi, sözleriniň owazy bolsa köplügiň owazy ýalydy. Bu görnüşi diňe men, Daniýel, gördüm; çünki meniň bilen bolan adamlar bu görnüşi görmediler. Emma olaryň üstüne uly titreme düşdi, şonuň üçin olar gizlenmek üçin gaçyp gitdiler. Daniel 10:4–7.

In Daniel chapter seven, after Daniel had seen the vision of the beasts of prey, Gabriel came to explain the vision.

Danyýel kitabynyň ýedinji babynda, Danyýel ýyrtyjy haýwanlaryň görnüşini görenden soň, Jebraýyl bu görnüşi düşündirmek üçin geldi.

> I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. Daniel 7:15, 16.

> Men, Daniel, bedenimiň içinde ruhumda gaty gamgyn boldum, kellämdäki görnüşler meni howsala saldy. Şonda ýanymda duranlardan birine golaýlap, bularyň hemmesiniň hakykatyny ondan soradym. Şeýlelikde ol maňa aýtdy we bu zatlaryň manysyny maňa bildirdi. Daniel 7:15, 16.

In Daniel chapter eight, after Daniel had seen the vision of the sanctuary beasts, Gabriel came to explain the vision.

Danyýel kitabynyň sekizinji babynda, Danyýel mukaddes ýeriň janawarlary baradaky görnüşi görenden soň, Jebraýyl şol görnüşi düşündirmek üçin geldi.

> And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.

> Soňra şeýle boldy: men, ýagny men Danyýel, bu görnüşi görüp, onuň manysyna düşünmäge çalyşanymda, ine, meniň öňümde adam keşbinde biri durdy. Şeýle hem, Ulaýyň kenarlarynyň arasyndan bir adamyň sesini eşitdim; ol gygyryp şeýle diýdi: «Gabriýel, bu adama görnüşe düşünmegi üpjün et». Danyýel 8:15, 16.

In Daniel chapter nine, after Daniel had understanding of the number of years identified by Jeremiah and represented in the writings of Moses as both a curse and God’s oath, Gabriel came to explain the vision.

Danyýeliň dokuzynjy babynda, Danyýel Ýeremiýa tarapyndan görkezilen ýyllaryň sanyna we Musanyň ýazgylarynda hem nälet, hem-de Hudaýyň kasamy hökmünde beýan edilen zatlara düşünenden soň, Jabraýyl görnüşi düşündirmek üçin geldi.

> And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:20–22.

> Men gepleýärkäm, doga edýärkäm, öz günämi we halkym Ysraýylyň günäsini boýun alýarkam hem-de Hudaýymyň mukaddes dagy üçin Hudaýym Rebbiň huzurynda dilegimi hödürleýärkäm; hawa, men doga edip gepleýärkäm, hatda başlangyçdaky görnüşde gören şol Jebraýyl atly adam çalt uçup gelip, agşamky gurbanlyk wagtynda maňa degdi. Ol maňa düşündiriş berdi, meniň bilen gepleşdi-de şeýle diýdi: «Eý, Danyýel, men indi saňa paýhas we düşünje bermek üçin geldim». Danyýel 9:20–22.

Therefore, upon three witnesses, all from the book of Daniel, when Gabriel says to Daniel in chapter ten, that he is come to make Daniel understand what shall befall God’s people in the last days, Gabriel is interpreting the feminine “marah,” causative vision that Daniel saw and the other class fled from.

Şonuň üçin hemmesi Danyýel kitabyndan bolan üç şaýatlygyň esasynda, Jebraýyl onunjy bapda Danyýele soňky günlerde Hudaýyň halkynyň başyna nämeleriň geljekdigine düşünmek üçin gelendigini aýdanda, ol Danyýeliň gören we beýleki toparyň bolsa gaçyp giden zenan jynsly, sebäp dörediji «marah» görnüşli görnişini düşündirýär.

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

> Indi men saňa ahyrky günlerde öz halkyňyň başyna nämeler geljekdigine düşündirmek üçin geldim; çünki bu görnüş entek köp günler üçindir. Daniel 10:14.

The vision Daniel had seen that produced a separation of believers, was the vision of Christ’s appearance, the vision of the twenty-three hundred years, but it was the feminine expression of that vision. It was the understanding of the vision of Christ’s sudden appearance as the Messenger of the Covenant that changed Daniel (and those represented by Daniel), into the image of Christ. That which “befalls God’s people in the latter days” is represented by the history of the Millerites from 1840 to 1844, and also by the Millerites from 1844 to 1863. One class flees from the vision in rebellion, and the other class follows Christ by faith into the Most Holy Place, to be seated with Him in heavenly places.

Imanlylaryň arasyndaky bölünişigi döreden, Daniýeliň gören görnüşi Mesihiň peýda bolşunyň görnüşi, iki müň üç ýüz ýylyň görnüşi bolupdy; ýöne bu şol görnüşiň zenanlyk beýanydy. Ähtiň Habarçysy hökmünde Mesihiň duýdansyz peýda bolşy baradaky görnüşe düşünmek Daniýeli (we Daniýel tarapyndan wekilçilik edilýänleri) Mesihiň keşbine öwürdi. “Soňky günlerde Hudaýyň halkynyň başyna gelýän” zatlar 1840-dan 1844-e çenli Milleritleriň taryhy bilen, şeýle hem 1844-den 1863-e çenli Milleritleriň taryhy bilen görkezilýär. Bir topar pitne bilen şol görnüşden gaçýar, beýleki topar bolsa iman arkaly Mesihiň yzyna düşüp, Iň Mukaddes Ýere girýär we asman ýerlerinde Onuň bilen bile oturdylýar.

Yet when Gabriel interprets the vision where God’s last-day people are changed into the image of Christ, he sets forth the external history of the world. Daniel’s vision of Christ was interpreted by Gabriel as the external history of the sealing time of the one hundred and forty-four thousand. When the history of September 11, 2001, in Gabriel’s interpretation, is reached, the history that is emphasized as preceding the Sunday law of verse sixteen, is only recognized with the key of understanding represented as the “fortress” in verse ten. On September 11, 2001 the effect of every vision began to unfold as wheels within wheels.

Şeýle-de bolsa, Jebraýyl Hudaýyň ahyrzamandaky halkynyň Mesihiň keşbine öwrülýän görnüşini düşündirende, dünýäniň daşky taryhyny beýan edýär. Daniýeliň Mesih baradaky görnüşi Jebraýyl tarapyndan ýüz kyrk dört müňüň möhürleniş döwrüniň daşky taryhy hökmünde düşündirildi. Jebraýylyň düşündirişinde 2001-nji ýylyň 11-nji sentýabrynyň taryhyna ýetilende, on altynjy aýatyň ýekşenbe kanunyndan öň gelýändigi nygtalýan taryh diňe onunjy aýatda “gal’a” hökmünde görkezilen düşüniş açarynyň üsti bilen tanalýar. 2001-nji ýylyň 11-nji sentýabrynda her bir görnüşiň täsiri tigirleriň içindäki tigirler ýaly açylyp başlady.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Rebbiň sözi maňa gelip şeýle diýdi: «Eý, ynsan ogly, Ysraýyl ýurdunda aýdylýan: “Günler uzalýar, her bir görnüş hem puja çykýar” diýen bu nakyl nämedir? Şonuň üçin olara aýt: Hökmürowan Reb şeýle diýýär: Men bu nakyly bes etdirerin, indi ony Ysraýylda nakyl edip ulanmazlar; gaýtam olara aýt: Günler golaýlady, her bir görnüşiň hem amala aşjak pursaty geldi. Çünki Ysraýyl nesliniň içinde indi ne bihuda görnüş, ne-de göwni hoşlaýjy palçylyk bolar. Sebäbi Men Rebdirin: Men sözlärin, aýtjak sözüm hem ýerine ýeter; ol indi gijikdirilmez. Çünki, eý pitneçi nesil, Men siziň günleriňizde sözi aýdaryn-da, ony ýerine ýetirerin, diýip Hökmürowan Reb aýdýar». Rebbiň sözi ýene maňa gelip şeýle diýdi: «Eý, ynsan ogly, ine, Ysraýyl nesli: “Onuň görýän görnüşi köp günlerden soňky döwürler üçindir, ol juda uzak zamanlar hakda pygamberlik edýär” diýýär. Şonuň üçin olara aýt: Hökmürowan Reb şeýle diýýär: Indi Meniň sözlerimiň hiç biri gijikdirilmez, eýsem aýdan sözüm ýerine ýetiriler, diýip Hökmürowan Reb aýdýar». Ýezekil 12:21–28.

Of all the prophetic wheels that are spinning within other prophetic wheels in that history, there is one wheel that inspiration has informed the students of prophecy of the last days is the wheel by which their eternal destiny will be decided. Line upon line, that wheel must also be the vision which Daniel saw that changed him into the image of Christ, for that is the vision identifying what befalls God’s people in the last days.

Şol taryhyň içinde beýleki pygamberlik tigirleriniň içinde aýlanýan pygamberlik tigirleriniň ählisiniň arasynda, ylham soňky günleriň pygamberlik okuwçylaryna bir tigiriň olaryň ebedi ykbalynyň şonuň üsti bilen çözüljek tigirdigini habar berdi. Setir üstüne setir, şol tigir Danieliň Mesihiň keşbine öwrülmegine sebäp bolan gören görnüşi hem bolmalydyr, çünki bu, soňky günlerde Hudaýyň halkynyň başyna geljek zatlary anyklaýan görnüşdir.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> Reb maňa aýdyň görkezdi welin, wagyz-nesihatyň gapysy ýapylmanka, haýwanyň keşbi dörediler; çünki bu, Hudaýyň halky üçin olaryň ebedi ykbalynyň çözüljek beýik synagy bolmalydyr. Seniň tutýan ýagdaýyň şeýle bir gapma-garşylyklardan doly bulaşykdyr welin, az sanly adam aldanaýmasa.

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “Ylham 13-de bu mesele aýdyň beýan edilýär; [Ylham 13:11–17, sitata].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Bu Hudaýyň halkynyň möhürlenmezinden ozal başdan geçirmeli synagydyr. Onuň kanunyny berjaý etmek we galp sabady kabul etmekden ýüz döndermek arkaly Hudaýa wepalylygyny subut edenleriň hemmesi Reb Hudaý Ýehowanyň baýdagynyň astynda orun alar we diri Hudaýyň möhürini alar. Asmandan gelip çykan hakykatdan ýüz öwrüp, ýekşenbe sabadyny kabul edýänler bolsa haýwanyň nyşanyny alarlar.” Manuscript Releases, 15-nji jilt, 15.

The test that is identified as the image of the beast test is twofold. It is the test that demands that the student of prophecy recognize the development of the image of the beast, which is the combination of church and state in the United States in advance of the Sunday law. It is also the test that produces either the image of the beast or the image of Christ within those represented by Daniel or those who fled. The separation is based upon whether those virgins “see this great vision,” as did Daniel, or whether they flee from the vision. The key to seeing the great vision is represented by the word “fortress.”

Haýwanyň şekili synagy hökmünde kesgitlenýän synag iki taraplydyr. Ol, pygamberlik öwrenijisinden Amerikanyň Birleşen Ştatlarynda ýekşenbe kanunyndan öň ybadathana bilen döwletiň birleşmesi bolan haýwanyň şekiliniň ösüşini tanamagy talap edýän synagdyr. Şeýle hem ol, Daniel ýa-da gaçanlar tarapyndan wekilçilik edilýänleriň içinde ýa haýwanyň şekilini, ýa-da Mesihiň şekilini emele getirýän synagdyr. Aýrylyşmak şol gyzlaryň Daniel ýaly “bu beýik görnüşi görýändiklerine” ýa-da görnüşden gaçýandyklaryna esaslanýar. Beýik görnüşi görmegiň açary “galadyr” sözi bilen beýan edilýär.

We will continue this study in the next article.

Bu barlagy indiki makalada dowam etdireris.

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.

> Ýahýanyň görkezme alan gudratly perişdesi Isa Mesihiň Özi bolup, Ondan pes derejeli şahs däldi. Onuň sag aýagyny deňziň üstünde, çep aýagyny bolsa gury ýerde goýmagy, Şeýtan bilen bolan beýik göreşiň ahyrky sahnalarynda Onuň ýerine ýetirýän işini görkezýär. Bu ýagdaý Onuň bütin ýer ýüzüniň üstündäki iň ýokary güýjüni we häkimiýetini aňladýar. Bu göreş asyrdan asyra has güýçlenip, has tutanýerlilik bilen dowam etdi we garaňkylygyň güýçleriniň ussatlyk bilen alyp barýan işi iň ýokary derejesine ýetjek jemleýji sahnalara çenli hem şeýle dowam eder. Şeýtan, erbet adamlar bilen birleşip, hakykatyň söýgüsini kabul etmeýän bütin dünýäni we ybadathanalary aldar. Emma gudratly Perişde üns talap edýär. Ol güýçli ses bilen gygyrýar. Ol hakykata garşy durmak üçin Şeýtan bilen birleşenlere Öz sesiniň güýjüni we häkimiýetini görkezmelidir.

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.

> “Bu ýedi gümmürdi seslerini çykarandan soň, kiçi kitap babatda Daniýele berlişi ýaly, Ýahýa hem şeýle buýruga eýe bolýar: ‘Ýedi gümmürdiniň aýdan zatlaryny möhürle.’ Bular geljekde öz tertibine görä aýan ediljek wakalara degişlidir. Daniýel günleriň ahyrynda öz paýynda durar. Ýahýa kiçi kitabyň möhüriniň aýrylandygyny görýär. Şonda Daniýeliň pygamberlikleri dünýä berilmeli birinji, ikinji we üçünji perişdäniň habarlarynda öz degişli ornuny tapýar. Kiçi kitabyň möhüriniň aýrylmagy wagt bilen baglanyşykly habardy.

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.

> Danyýel bilen Ylham kitaplary birdir. Biri pygamberlikdir, beýlekisi ylhamdyr; biri möhürlenen kitapdyr, beýlekisi açylan kitapdyr. Ýahýa gök gürleýişleriň aýdýan syrlaryny eşitdi, emma olary ýazmazlyk oňa buýruldy.

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

> Ýahýa berlen we ýedi gürrüldide beýan edilen aýratyn nur birinji we ikinji perişdeleriň habarlary astynda bolup geçjek wakalaryň beýanydy. The Seventh-day Adventist Bible Commentary, 7-nji tom, 971.

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