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

Danyýel kitaby — bir ýüz elli ýedinji bölüm

Unraveling the Prophetic Symbolism of Cyrus in the Book of Daniel

Danyýel kitabyndaky Kiriň pygamberlik nyşanlylygynyň üstüni açmak

Author

Jeff Pippenger

Published

March 25, 2024

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In verse one, of chapter ten, we are informed that it was the third year of Cyrus, but in chapter one, we are informed that Daniel only lived, or continued until the first year of Cyrus.

Onunjy bap, onunjy babyň birinji aýatynda munuň Kiriň üçünji ýyly bolandygy bize habar berilýär; emma birinji bapda bolsa, Danyýeliň diňe Kiriň birinji ýylyna çenli ýaşandygy ýa-da dowam edendigi bize habar berilýär.

> And Daniel continued even unto the first year of king Cyrus. Daniel 1:21.

> Daniýel patyşa Kiriň birinji ýylyna çenli dowam etdi. Daniýel 1:21.

For two years Cyrus had essentially co-ruled with Darius the Mede, thus it was his third year, but it was also his first year.

Kuruş iki ýyl bäri Midiýaly Daryý bilen iş ýüzünde bilelikde höküm sürüp gelýärdi; şonuň üçin bu onuň üçünji ýylydy, emma şol bir wagtyň özünde ilkinji ýylydy hem.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> Pars patyşasy Kiriň üçünji ýylynda ady Beltşaçar diýlip atlandyrylan Danyýele bir zat aýan edildi; we ol zat hakykatdy, emma bellenen wagt uzagady; ol hem bu zada düşündi we görnüşe akyl ýetirdi. Daniel 10:1.

Prophetically Cyrus is introduced in Daniel’s first and last visions. Daniel chapter one, as already set forth in prior articles, represents the first angel of Revelation chapter fourteen. When the first angel is identified in prophecy it possesses all the prophetic characteristics of all three angels of Revelation fourteen. The three steps of the everlasting gospel represented in the first angel, are “fear God,” “give Him glory,” for “the hour of His judgment is come.”

Pygamberlik taýdan seredilende, Kiruş Danieliň ilkinji we soňky görnüşlerinde tanadylýar. Danieliň birinji baby, öňki makalalarda eýýäm beýan edilişi ýaly, Ylhamyň on dördünji babyndaky birinji perişdäni aňladýar. Birinji perişde pygamberlikde tanadylanda, onda Ylham 14-däki üç perişdäniň hemmesiniň pygamberlik aýratynlyklarynyň bary bardyr. Birinji perişdede görkezilen ebedi Hoş Habaryň üç ädimi: «Hudaýdan gorkuň», «Oňa şöhrat beriň», çünki «Onuň höküm sagady geldi».

Because Daniel and the three worthies “feared God,” they chose to reject the diet of Babylon, and remain vegetarians. In the visual test that followed, Daniel and the three worthies “glorified God” in their healthy appearance in contrast with those who ate the Babylonian diet. After three years, the “hour of judgment” arrived when Nebuchadnezzar tested them and found them to be ten times wiser than all the Babylonian wise men.

Danyýel we onuň bilen birlikdäki üç sadyk ýigit “Hudaýdan gorkýandyklary” sebäpli, Wawilonyň iýmitini ret etmegi we gök-önüm iýijiler bolup galmagy saýlap aldylar. Şondan soň geçirilen göz bilen synagda, Danyýel bilen şol üç sadyk ýigit sagdyn görnişi bilen Wawilonyň iýmitini iýenlerden tapawutlanyp, “Hudaýy şöhratlandyrdylar”. Üç ýyl geçenden soň, Nebukadnessaryň olary synap, Wawilonyň ähli akyldarlaryndan on esse paýhasly tapan mahaly “höküm sagady” gelip ýetdi.

The three steps of the everlasting gospel are also represented in the final chapter of Daniel as the process whereby the increase of knowledge purifies, makes white and tries those who are held accountable to the light that is unsealed at the time of the end. In the first chapter of Daniel as in the last, the three steps of the first angel, which includes all three angels, is identified. Because chapter one is the everlasting gospel of the first angel, chapter two of Daniel represents the second angel of Revelation fourteen, where the test of the image of the beast or the image of Christ is represented, as it was in the second test in the three steps of chapter one.

Bakydaky Hoş Habaryň üç ädimi, şeýle hem, Danyýel kitabyň iň soňky babynda, ahyrzamanyň wagtynda açylýan nura jogapkär tutulýanlary bilimiň artmagy arkaly päkleýän, ak edýän we synaýan iş hökmünde görkezilýär. Danyýeliň ilkinji babynda bolşy ýaly, soňky babynda-da ähli üç perişdäni öz içine alýan birinji perişdäniň üç ädimi aýdyň görkezilýär. Birinji bab birinji perişdäniň bakydaky Hoş Habary bolany üçin, Danyýeliň ikinji baby Ylham kitabyň on dördünji babyndaky ikinji perişdäni aňladýar; onda wagşy haýwanyň şekiliniň ýa-da Mesihiň şekiliniň synagy görkezilýär, edil birinji babyň üç ädimindäki ikinji synagda bolşy ýaly.

Because chapters one and two of Daniel represent the first and second angels of Revelation fourteen, chapter three and the test on the Plain of Dura, represents the third angel’s message, with its warning to not receive the mark of the beast. In chapter one of Daniel, Cyrus’ first year is mentioned, and in chapter ten, which is Daniel’s last vision, Cyrus is represented by his third year, but we know that third year is his first year, for Daniel only continued until the first year of Cyrus.

Çünki Daniel kitabynyň birinji we ikinji baplary Ylhamyň on dördünji babyndaky birinji we ikinji perişdeleri aňladýar, üçünji bap hem-de Dura düzlügindäki synag bolsa, haýwanyň nyşanyny kabul etmezlik baradaky duýduryşy bilen üçünji perişdäniň habaryny aňladýar. Danieliň birinji babynda Kiriň birinji ýyly agzalýar, onunjy bapda bolsa, ýagny Danieliň iň soňky görnüşinde, Kir onuň üçünji ýyly bilen görkezilýär; emma biz bilýäris welin, şol üçünji ýyl onuň birinji ýylydyr, çünki Daniel diňe Kiriň birinji ýylyna çenli dowam etdi.

Cyrus is therefore a symbol of a first year that contains three years. He is a symbol of the first angel’s message. Cyrus’ first year is mentioned in the last verse of Daniel’s first vision, and then again in the first verse of Daniel’s last vision. It is important to recognize the prophetic symbolism of Cyrus, and we are first identifying that he represents the first angel’s message. This can be prophetically ascertained by the fact that Daniel identifies his third year, as his first, but more importantly it is identified by the first decree which he proclaimed.

Şonuň üçin Kir üç ýyly öz içine alýan birinji ýylyň nyşanydyr. Ol birinji perişdäniň habarynyň nyşanydyr. Kiriň birinji ýyly Danieliň ilkinji görlüginiň soňky aýatynda agzalýar, soňra bolsa ýene Danieliň soňky görlüginiň birinji aýatynda agzalýar. Kiriň pygamberlik nyşanyny tanamak möhümdir, we biz ilki bilen onuň birinji perişdäniň habaryny aňladýandygyny kesgitleýäris. Muny pygamberlik taýdan, Danieliň onuň üçünji ýylyny birinji ýyly hökmünde görkezýändigi bilen anyklap bolýar, emma has möhümi, bu onuň yglan eden ilkinji permany arkaly kesgitlenýär.

The struggle that Gabriel was having with the kings of Persia in chapter ten, was in regard to bringing Cyrus to the point where he would follow through and proclaim the first of three decrees, which would allow the Jews to return and rebuild Jerusalem and the temple. The third decree would mark the beginning of the twenty-three hundred year prophecy, which ended when the third angel arrived on October 22, 1844. The third decree represented the third angel, and therefore the first decree of Cyrus, represented the arrival of the first angel in 1798. Cyrus represents the first angel, and for this reason, in the book of Daniel his first year represented three years.

Gabrieliň onunjy bapda Pars patyşalary bilen alyp baran göreşi, Kiriň işi soňuna çenli ýetirip, üç permanyň ilkinjisini yglan etjek derejesine getirilmegi bilen baglanyşyklydy; şol permanlar ýehudylara gaýdyp gelip, Iýerusalimi hem-de ybadathanany täzeden gurmaga rugsat berýärdi. Üçünji perman iki müň üç ýüz ýyllyk pygamberligiň başlangyjyny görkezýärdi; bu pygamberlik üçünji perişde 1844-nji ýylyň 22-nji oktýabrynda gelende tamamlandy. Üçünji perman üçünji perişdäni aňladýardy; şonuň üçin hem Kiriň ilkinji permany 1798-nji ýylda birinji perişdäniň gelmegini aňladýardy. Kir birinji perişdäni aňladýar, we şu sebäpli Daniel kitabynda onuň ilkinji ýyly üç ýyly aňladýardy.

Cyrus therefore represents the “time of the end,” for it was when the first angel (Cyrus), arrived in 1798, that the “time of the end” arrived and the book of Daniel was unsealed. The name Cyrus is believed to be derived from the Old Persian word “Kūruš,” which means “sun,” combined with the Elamite word “kursh,” meaning “throne,” indicating a connection to royal authority or kingship. Isaiah addresses these characteristics of Cyrus as well.

Şeýlelik bilen, Kiros “ahyry zamany” aňladýar; çünki birinji perişde (Kiros) 1798-nji ýylda gelip ýetende, “ahyry zaman” hem gelip ýetdi we Daniýeliň kitabyň möhri açyldy. Kiros adynyň gadymy pars sözi bolan “Kūruş”dan gelip çykandygyna ynanylýar; bu söz “gün” diýmegi aňladýar, oňa Elam dilindäki “tagt” manysyny berýän “kursh” sözi hem goşulýar; bu bolsa şalyk häkimiýeti ýa-da patyşalyk bilen baglanyşygy görkezýär. Işaýa hem Kirosyň şu häsiýetlerine ýüzlenýär.

> That saith of Cyrus, He is my shepherd, and shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid. Thus saith the Lord to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open before him the two leaved gates; and the gates shall not be shut; I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron: And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the Lord, which call thee by thy name, am the God of Israel. For Jacob my servant’s sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me. I am the Lord, and there is none else, there is no God beside me: I girded thee, though thou hast not known me: That they may know from the rising of the sun, and from the west, that there is none beside me. I am the Lord, and there is none else. Isaiah 44:28–45:6.

> Kiriň babatda şeýle diýýär: “Ol Meniň çopanymdyr, ähli islegimi berjaý eder”; hatda Ýerusalim barada: “Sen bina edilersiň”; ybadathana barada bolsa: “Seniň binýadyň tutulyp goýlar” diýýär. Reb Öz mesh edilenine, Kiriňe, Men onuň sag elinden tutup, onuň öňünde halklary boýun egdirmek, patyşalaryň guşaklaryny çözmek, onuň öňünde iki ganatly derwezeleri açmak üçin, derwezeler bolsa ýapylmaz, şeýle diýýär: “Men seniň öňüňden giderin, egri ýerleri dogrularyn; bürünç derwezeleri döwüp parçalaryna bölerin, demir sürmeleri kesip üzerdin; garaňkylygyň hazynalaryny we gizlin ýerleriň ýaşyrylan baýlyklaryny saňa bererin, şonda sen öz adyň bilen seni çagyrýanyň, Rebdigimi, Ysraýylyň Hudaýydygymy bilersiň. Gullugym Ýakubyň hatyrasyna we saýlap alan halkym Ysraýylyň hatyrasyna seni öz adyň bilen çagyrdym; Meni tanamadyk bolsaň-da, saňa at berdim. Men Rebdirin, başga ýokdur; Menden başga Hudaý ýokdur. Meni tanamadyk bolsaň-da, Men seni guşatdym; gündogardan hem günbatardan adamlar Menden başga hiç kimiň ýokdugyny biler ýaly. Men Rebdirin, başga ýokdur.” Işaýa 44:28–45:6.

Cyrus typified Christ, for he was the Lord’s “anointed” and was called God’s “shepherd,” who builds Jerusalem and lays the foundation of the temple. He is the one involved with the opening of the closed gates, as Christ is He who opens and no man shuts, and shuts and no man opens. And Cyrus is given “the treasures of darkness, and hidden riches of secret places.” Cyrus fulfills several waymarks upon the line of reformatory movements.

Kuruş Mesihiň nusgasy bolupdy, çünki ol Rebbiň “mesih edileni”di we Iýerusalimi gurýan, ybadathananyň düýbüni goýýan Hudaýyň “çopany” diýip atlandyrylypdy. Ol ýapyk derwezeleriň açylmagy bilen bagly bolan kişidir; edil Mesih ýaly, açanda hiç kim ýapyp bilmeýär, ýapanda bolsa hiç kim açyp bilmeýär. Şeýle hem Kuruşa “garaňkylygyň hazynalary we gizlin ýerleriň ýaşyrylan baýlyklary” berilýär. Kuruş özgertme hereketleriniň çyzygy boýunça birnäçe ýol belgilerini ýerine ýetirýär.

He marks the time of the end, when the first angel arrives, when the book of Daniel is unsealed and there is then an increase of knowledge that comes from “the treasures of darkness, and hidden riches of secret places.” Those “treasures of darkness, and hidden riches of secret places,” make up the “foundation” that is “built,” and the “temple,” that is to be “laid”. Christ, who was typified by Cyrus, is the Lord’s “anointed,” as Christ was anointed at His baptism. Cyrus is therefore not only the arrival of the first angel, he is also the second angel that empowers the first angel when it descends, as the Holy Spirit descended when Christ was anointed. On October 22, 1844 Christ opened the door or “gate” into the Most Holy Place, which was a gate that had been shut. Cyrus also marks the arrival of the third angel.

Ol ahyryň wagtyny alamatlandyrýar: ilkinji perişde gelende, Danieliň kitaby möhürinden açylanda we şondan soň “garaňkylygyň hazynalaryndan, gizlin ýerleriň ýaşyryn baýlyklaryndan” gelýän bilim artanda. Şol “garaňkylygyň hazynalary we gizlin ýerleriň ýaşyryn baýlyklary” “gurlýan” “binýady” we “esaslandyrylýan” “ybadathanany” emele getirýär. Kir tarapyndan öňden nyşan edilen Mesih Rebbiň “çalgylanydyr”, çünki Mesih Öz suwa çümdürilişinde çalgylanandyr. Şonuň üçin Kir diňe ilkinji perişdäniň gelşi bolman, eýsem ol ilkinji perişdäniň inende oňa kuwwat berýän ikinji perişdedir hem; edil Mesih çalgylananda Mukaddes Ruhyň inşi ýaly. 1844-nji ýylyň 22-nji oktýabrynda Mesih Örän Mukaddes Ýere barýan gapyny ýa-da “derwezäni” açdy; bu bolsa öň ýapyk bolan derwezedi. Kir üçünji perişdäniň gelşini hem alamatlandyrýar.

Cyrus is the first angel, and the first angel possesses all the elements of all three angels. Cyrus is the time of the end in 1798, when the first angel arrived. Cyrus represents August 11, 1840 when the message of the first angel was empowered (anointed). He represents the work of laying the foundations, as represented by the production of the 1843 chart in May of 1842. He represents the building of the temple, as the two classes were separated at the first disappointment on April 19, 1844, and he represents the second separation at the great disappointment of October 22, 1844.

Kir birinji perişde bolup, birinji perişdäniň özünde üç perişdäniň hemmesiniň ähli unsurlary bardyr. Kir 1798-nji ýylda, ahyrzamanyň wagty bolup, şol wagtda birinji perişde geldi. Kir 1840-njy ýylyň 11-nji awgustyny aňladýar; şol wagtda birinji perişdäniň habary güýçlendirildi (mesh edildi). Ol 1842-nji ýylyň maýynda 1843-nji ýylyň çyzgysynyň taýýarlanylmagy bilen şekillendirilen, düýbüni goýmak işini aňladýar. Ol ybadathananyň gurulmagyny aňladýar, sebäbi 1844-nji ýylyň 19-njy aprelindäki ilkinji lapykeçlikde iki topar aýryldy; şeýle hem ol 1844-nji ýylyň 22-nji oktýabryndaky beýik lapykeçlikde bolan ikinji aýrylmagy aňladýar.

All the waymarks of the reform movement of the Millerites were typified by Cyrus, and therefore those waymarks are also typifying the waymarks of the movement of the one hundred and forty-four thousand. The Millerite movement was preceded by the signs which Christ identified would precede the history of the Millerites.

Milleritleriň özgertme hereketiniň ähli ýol belgileri Kiriň üsti bilen öňden nusgalandyrylypdy, şonuň üçin şol ýol belgileri ýüz kyrk dört müňüň hereketiniň ýol belgilerini hem nusgalaýar. Milleritler hereketiniň öňünden, Mesihiň Milleritleriň taryhyndan öň boljakdygyny kesgitlän alamatlary gelip geçdi.

> “Prophecy not only foretells the manner and object of Christ’s coming, but presents tokens by which men are to know when it is near. Said Jesus: ‘There shall be signs in the sun, and in the moon, and in the stars.’ Luke 21:25. ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall, and the powers that are in heaven shall be shaken. And then shall they see the Son of man coming in the clouds with great power and glory.’ Mark 13:24–26. The revelator thus describes the first of the signs to precede the second advent: ‘There was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood.’ Revelation 6:12.

> “Pygamberlik diňe bir Mesihiň gelişiniň görnüşini we maksadyny öňünden aýdyp goýman, eýsem onuň golaýlandygyny adamlaryň haçan bilmelidigini görkezýän alamatlary hem berýär. Isa şeýle diýdi: ‘Günde, aýda we ýyldyzlarda alamatlar bolar.’ Luka 21:25. ‘Gün garalar, aý öz ýagtysyny bermez, asmandaky ýyldyzlar gaçar, asmandaky güýçler sarsdyrylar. Şondan soň Adam Oglunyň uly güýç we şöhrat bilen bulutlarda gelýändigini görerler.’ Mark 13:24–26. Ylhamçy ikinji gelişden öň bolmaly alamatlaryň ilkinjisini şeýle suratlandyrýar: ‘Uly ýer titremesi boldy; gün çäksiz gara saçdan dokalan çuwal ýaly gara boldy, aý bolsa gan ýaly boldy.’ Ylham 6:12.”

> “These signs were witnessed before the opening of the nineteenth century. In fulfillment of this prophecy there occurred, in the year 1755, the most terrible earthquake that has ever been recorded.” The Great Controversy, 304.

> “Bu alamatlar on dokuzynjy asyryň başlanmazynyň öňüsyrasynda görlüpdi. Bu pygamberligiň ýerine ýetmegi hökmünde, 1755-nji ýylda, şu wagta çenli hasaba alnan iň aýylganç ýer titremesi boldy.” Beýik göreş, 304.

The signs which announced the Second Coming began shortly before 1798, in 1755. 1798 was the conclusion of the captivity of spiritual Israel in spiritual Babylon, which Sister White teaches was typified by the literal captivity of literal Israel in literal Babylon, that concluded at the end of the seventy years of captivity, when Cyrus entered through the open gates and took Babylon, and slew Belshazzar.

Ikinji Gelişi yglan eden alamatlar 1798-den biraz öň, 1755-de başlady. 1798, Ruhy Ysraýylyň ruhy Wawilonda bolan ýesirliginiň soňy boldy; White uýsa muny, hakyky Ysraýylyň hakyky Wawilonda bolan hakyky ýesirligi bilen öňünden şekillendirilendigini öwredýär. Ol ýesirlik ýetmiş ýyllyk ýesirligiň ahyrynda tamamlandy; şol wagt Kir açyk derwezelerden girip Wawilony eýeledi we Belşazary öldürdi.

> “Today the church of God is free to carry forward to completion the divine plan for the salvation of a lost race. For many centuries God’s people suffered a restriction of their liberties. The preaching of the gospel in its purity was prohibited, and the severest of penalties were visited upon those who dared disobey the mandates of men. As a consequence, the Lord’s great moral vineyard was almost wholly unoccupied. The people were deprived of the light of God’s word. The darkness of error and superstition threatened to blot out a knowledge of true religion. God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> “Şu gün Hudaýyň ýygnagy, ýiten bir nesliň gutulyşy üçin niýetlenen ylahy meýilnamany ahyrky ýerine ýetirilişine çenli dowam etdirmäge azatdyr. Köp asyrlaryň dowamynda Hudaýyň halky öz azatlyklarynyň çäklendirilmegine sezewar boldy. Hoş Habaryň arassalygyndaky wagzy gadagan edildi, we adamlaryň buýruklaryna boýun bolmaga batyrman boýun gaçyranlaryň üstüne iň gazaply jezalar inderildi. Munuň netijesinde, Rebbiň beýik ahlak üzümçiligi tasdan bütinleý eýesiz galdy. Halk Hudaýyň Sözüniň nurundan mahrum edildi. Ýalňyşlygyň we yrymlaryň garaňkylygy hakyky diniň bilimini süpürip aýyrjak bolup howp salýardy. Ýerdäki Hudaýyň ýygnagy, bu rehimsiz yzarlamanyň uzaga çeken döwründe, sürgün döwründe Wawilonda ýesir saklanan Ysraýyl çagalary nädip hakykatdan-da ýesirlikde bolan bolsalar, edil şonuň ýaly hakykatdan-da ýesirlikde idi.” Prophets and Kings, 714.

The end of the seventy years in Babylon typified 1798, and there were signs that preceded 1798, that announced that Christ’s return was imminent.

Wawilondaky ýetmiş ýylyň soňy 1798-nji ýyly nyşanlaýardy, we 1798-nji ýyldan öň Mesihiň gaýdyp gelmeginiň golaýdygyny yglan eden alamatlar bardy.

> “The advent of the army of Cyrus before the walls of Babylon was to the Jews a sign that their deliverance from captivity was drawing nigh. More than a century before the birth of Cyrus, Inspiration had mentioned him by name, and had caused a record to be made of the actual work he should do in taking the city of Babylon unawares, and in preparing the way for the release of the children of the captivity.” Prophets and Kings, 551.

> “Kir patyşasynyň goşunynyň Wawilonyň diwarlarynyň öňüne gelmegi ýewreýler üçin olaryň ýesirlikden halas bolmagynyň golaýlaşýandygynyň alamatydy. Kiriň dogulmagyndan ýüz ýyldan-da gowrak öň, Ylham ony ady boýunça ýatlapdy we Wawilon şäherini duýdansyz ele geçirmekde hem-de ýesirlikdäki çagalaryň boşadylmagyna ýol taýýarlamakda onuň ýerine ýetirmeli bolan işiniň anyk ýazgysynyň edilmegine sebäp bolupdy.” Prophets and Kings, 551.

Cyrus also typified the signs which preceded 1798. The historians are rather vague about the rule of Darius and Cyrus, but God’s Word is clear. The Medo-Persian Empire followed the Empire of Babylon, and the first king of Medo-Persia was Darius, though it was his nephew Cyrus that was the general that took Babylon, the night of Belshazzar’s last party. Cyrus and Darius both typify the time of the end of the seventy-year captivity, that represents the time of the end in 1798, and that also typifies the time of the end in 1989.

Kir hem 1798-nji ýylyň öňüsyrasynda bolup geçen alamatlary öňünden şekillendirýärdi. Taryhçylar Dariýus bilen Kiriň hökümdarlygy barada birneme anyk däl, ýöne Hudaýyň Sözi aýdyňdyr. Madiýa-Persiýa imperiýasy Wawilon imperiýasynyň yzysüre geldi, we Madiýa-Persiýanyň ilkinji patyşasy Dariýusdy; emma Wawilony, Belşazaryň soňky meýlisiniň gijesinde, eýelän serkerde onuň doganoglany Kir bolupdy. Kir bilen Dariýus ikisi-de ýetmiş ýyllyk ýesirligiň soňuna degişli döwri öňünden şekillendirýärler; bu hem 1798-nji ýylda ahyrzaman döwrüni aňladýar, we şol bir wagtyň özünde 1989-njy ýylda ahyrzaman döwrüni hem öňünden şekillendirýär.

The time of the end in the history of Moses was marked by the births of Aaron and Moses, three years apart. That history typified most perfectly the history of Christ, and the time of the end in that history was marked by the birth of John, and six months later the birth of his cousin Jesus. The time of the end has two waymarks, and Darius and Cyrus both mark the end of the captivity of seventy years, that typified the end of the captivity of twelve hundred and sixty years. The deadly wound of the papal beast in 1798, was followed the next year by the death of the one who had rode upon and reigned over that beast. In 1989 Reagan and Bush the first, were both presidents.

Musa degişli taryhyň ahyrzaman döwri Harun bilen Musanyň dogluşlary arkaly, olaryň arasynda üç ýyl tapawut bolmak bilen, bellendi. Ol taryh Mesihe degişli taryhy iň kämil görnüşde öňden görkezýärdi, we şol taryhyň ahyrzaman döwri Ýahýanyň dogluşy, hem-de alty aýdan soň onuň garyndaşy Isanyň dogluşy bilen bellendi. Ahyrzaman döwrüniň iki ýolbellisi bar, we Darýus bilen Kiriş ikisi hem ýetmiş ýyllyk ýesirligiň soňuny belleýärler; ol ýesirlik bolsa müň iki ýüz altmyş ýyllyk ýesirligiň soňunyň nusgasy bolup durýardy. 1798-nji ýylda papalyk haýwanyňa ýetirilen ölüm howply ýaradan soň, indiki ýylda şol haýwanyň üstüne münip, onuň üstünden höküm süren adamyň ölümi boldy. 1989-njy ýylda Reýgan bilen birinji Buş ikisi hem prezidentdi.

Cyrus marks the signs that announce the coming time of the end, and he marks the time of the end. He marks the increase of knowledge, and the empowerment of the first message when an angel descends, and he marks the work that is then taken up in laying the foundations, the work of building the temple, and the arrival of the third angel when the Messenger of the Covenant suddenly comes to His temple.

Kuruş ahyrzamanyň geljek wagtyny yglan edýän alamatlary görkezýär, hem-de ol ahyrzamanyň wagtyny görkezýär. Ol bilimiň artmagyny görkezýär, bir perişde inip gelende ilkinji habaryň kuwwatlanmagyny görkezýär, soňra binýat goýmak işiniň başlanmagynda alnyp barylýan işi, ybadathanany gurmak işini görkezýär, hem-de Ähtiň Habary Öz ybadathanasyna duýdansyz gelende üçünji perişdäniň gelşini görkezýär.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:1–4.

> Pars patyşasy Kuruşyň üçünji ýylynda, Belteşazar diýlip atlandyrylýan Danyýele bir zat aýan edildi; ol zat hakykatdy, emma bellenen wagt uzagdy; ol zada düşündi we görünişe akyl ýetirdi. Şol günlerde men, Danyýel, doly üç hepde ýas tutdum. Men lezzetli çörek iýmedim, agzyma et hem-de şerap gelmedi, ne-de üç doly hepde dolýança özümi ýag bilen sepledum. Birinji aýyň ýigrimi dördünji güni bolsa, men beýik derýanyň, ýagny Hiddekeliň, kenarynda wagtymda. Danyýel 10:1–4.

The symbols of Cyrus and Belteshazzar represent a specific prophetic history in the last days. The symbol of Belteshazzar informs us that the people being represented are the one hundred and forty-four thousand, who are the final generation of covenant people. They are placed in the prophetic history represented by Cyrus, which represents the history which preceded 1798, and 1989, and September 11, 2001, for Cyrus represents all of those waymarks. He also represents the disappointment of July 18, 2020, and even the soon coming Sunday law in the United States. The key to ascertaining where Daniel’s last vision is prophetically placed is ascertained by what Daniel knows.

Kiriň we Beltazar nyşanlary ahyrky günlerde belli bir pygamberlik taryhyny aňladýar. Beltazar nyşany bize şekillendirilýän halkyň äht halkynyň soňky nesli bolan ýüz kyrk dört müňdigini habar berýär. Olar 1798-den, 1989-dan we 2001-nji ýylyň 11-nji sentýabryndan öňki taryhy aňladýan Kiriň şekillendirýän pygamberlik taryhynda ýerleşdirilýär, çünki Kir şol bellikleriň ählisini aňladýar. Şeýle hem ol 2020-nji ýylyň 18-nji iýulyndaky lapykeçligi, hatda Amerikanyň Birleşen Ştatlarynda tizden güýje girjek ýekşenbe kanunyny-da aňladýar. Danyýeliň soňky görneniniň pygamberlik taýdan nirede ýerleşdirilendigini kesgitlemegiň açary Danyýeliň nämeleri bilýändigi arkaly kesgitlenýär.

In verse one Daniel (Belteshazzar), has understanding of both the “thing” and also the “vision”. The “thing,” is the Hebrew word “dabar,” meaning “word”, and it is used by Gabriel to represent the “chazon” vision of the twenty-five hundred and twenty years (“seven times”). The “vision” in verse one, which Daniel understands, is the “mareh” vision of the twenty-three hundred years. God’s covenant people of the last days did not understand the “seven times,” at the time of the end in 1989. They did not understand the “seven times,” until after September 11, 2001, so Daniel must be in the time of the prophetic reform movement represented by Cyrus after September 11, 2001, for Daniel, representing the final prophetic movement, understands both the “thing,” and the “vision”.

Birinji aýatda Daniel (Belteşazar) hem “zata”, hem-de “görüşe” düşünýär. “Zat” diýleni ivritçe “dabar” sözüdir; ol “söz” diýmegi aňladýar we Jabraýyl tarapyndan iki müň bäş ýüz ýigrimi ýyllyk (“ýedi wagt”) “hazon” görnüşli görüşi aňlatmak üçin ulanylýar. Birinji aýatda Danieliň düşünýän “görşi” bolsa iki müň üç ýüz ýyllyk “mareh” görnüşli görüşdir. Ahyrzamanlaryň Hudaýyň äht halky 1989-njy ýylda, ahyrzamanyň wagtynda “ýedi wagty” düşünmedi. Olar “ýedi wagty” 2001-nji ýylyň 11-nji sentýabryndan soňra çenli düşünmediler; şonuň üçin Daniel 2001-nji ýylyň 11-nji sentýabryndan soň, Kuruş tarapyndan şekillendirilýän pygamberlik özgertme hereketiniň döwründe bolmalydyr, çünki soňky pygamberlik hereketine wekilçilik edýän Daniel hem “zada”, hem-de “görşe” düşünýär.

Daniel is identified as being in a twenty-one day period of mourning. “In those days” of mourning Daniel, came to understand the “thing,” and he also had understanding of the “vision.” The truth represented by the “thing” was revealed to Daniel in the days of mourning. God’s people are represented as “mourning” in the reform lines just prior to the Midnight Cry. The mourning is represented by Martha and Mary mourning for Lazarus, just prior to the Triumphal Entry. It was illustrated by the discouragement after the first disappointment in Millerite history as expressed by Jeremiah.

Danyýel ýigrimi bir günlük ýas döwründe bolýan hökmünde görkezilýär. Danyýel şol ýas “günlerinde” “zady” düşünip ýetdi, şeýle hem ol “görünüşe” düşünje gazandy. “Zat” arkaly aňladylan hakykat Danyýle ýas günlerinde aýan edildi. Hudaýyň halky reform setirlerinde, Ýarygije Nidasynyň öň ýanynda, “ýas tutýan” hökmünde görkezilýär. Bu ýas, Dabaraly Girişiň öň ýanynda Marta bilen Merýemiň Lazar üçin ýas tutmagy arkaly görkezilýär. Şeýle hem bu, Millerçi taryhyndaky ilkinji lapykeçlikden soňra Ýeremiýa tarapyndan beýan edilen ruhdan düşgünlik arkaly şekillendirildi.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:16–18.

> Seniň sözleriň tapyldy, men hem olary iýdim; sözüň meniň üçin ýüregimiň şatlygy we şatlanjy boldy; çünki men Seniň adyň bilen atlandyryldym, eý Goşunlaryň Rebbi Hudaý. Men ýaňsylaýjylaryň mejlisinde oturmadym, ne-de şatlandym; Seniň eliň sebäpli men ýalňyz oturdym, çünki Sen meni gaharlanma bilen doldurdyň. Näme üçin meniň agyrym dowamly, ýaram bolsa bejerilmez, şypa tapmakdan ýüz öwürýär? Sen meniň üçin bütinleý ýalançy ýaly, gutarýan suwlar ýaly boljakmysyň? Ýeremiýa 15:16–18.

Jeremiah did not “rejoice,” which the citizens of Sodom and Egypt did in Revelation chapter eleven, at the death of the two witnesses. To “not rejoice,” is to mourn. Belteshazzar’s mourning identifies the mourning that is associated with the death of the two witnesses. On July 18, 2020, and November 3, 2020, the two witnesses of the true Protestant horn and Republican horns of the earth beast were slain in the streets of Sodom and Egypt, where also our Lord was crucified. When our Lord was crucified, His disciples began to mourn. Those two witnesses were represented in Revelation chapter eleven, as Moses and Elijah.

Yermeýa on birinji bapdaky Ylhamda Sodom bilen Müsüriň raýatlarynyň iki şaýadyň ölümine edenleri ýaly “şatlanmady”. “Şatlanmazlyk” — matam tutmakdyr. Beltşaçaryň matamy iki şaýadyň ölümi bilen baglanyşykly bolan matamy görkezýär. 2020-nji ýylyň 18-nji iýulynda we 2020-nji ýylyň 3-nji noýabrynda, hakyky protestant şahy bilen ýer jandarynyň respublikan şahlarynyň iki şaýady Sodom bilen Müsüriň köçelerinde öldürildi; şol ýerde-de Rebimiz haça çüýlenipdi. Rebimiz haça çüýlenende, Onuň şägirtleri matam tutup başladylar. Şol iki şaýat Ylhamyň on birinji babynda Musa bilen Ylýas hökmünde görkezildi.

There are five references to Christ as Michael in the Scriptures, three in the book of Daniel, one in the book of Jude and another in the book of Revelation. In chapter ten, which we are now considering, Michael is mentioned twice, in verses thirteen and twenty-one, and then again in chapter twelve, verse one. He is identified in Revelation twelve, verse seven. In Jude, Michael is identified as resurrecting Moses, who in Revelation chapter eleven, is one of the witnesses that is dead in the street.

Mukaddes Ýazgylarda Mesihi Mikael hökmünde görkezýän bäş salgylanma bar: olaryň üçüsi Daniýel kitabynda, biri Ýahuda kitabynda, beýlekisi bolsa Ylham kitabyndadyr. Häzir garap geçýän onunjy bapda Mikael iki gezek, on üçünji we ýigrimi birinji aýatlarda agzalýar, soň bolsa ýene-de on ikinji bap, birinji aýatda agzalýar. Ol Ylham on ikinji bap, ýedinji aýatda tanadylýar. Ýahuda kitabynda Mikael Musany direldiji hökmünde görkezilýär; Ylham kitabynyň on birinji babynda bolsa Musa köçede öli ýatan şaýatlaryň biridir.

> I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not. And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day. Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire. Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities. Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 5–9.

> Şonuň üçin, muny öňden bilýän bolsaňyz-da, size ýatlatmak isleýärin: Reb halky Müsür ýurdundan halas edeninden soň, iman etmedikleri soňra heläk etdi. Şeýle hem, özleriniň ilkinji derejesini saklaman, öz ýaşaýan mekanyny terk eden perişdeleri uly günüň hökümine çenli garaňkylygyň astynda ebedi zynjyrlarda saklap goýdy. Sodom bilen Gomorra, hem-de olaryň töweregindäki şäherler hem edil şolara meňzeşlikde zyna berlip, başga teniň yzyndan gidip, ebedi otuň aryny çekmek bilen nusga hökmünde görkezildi. Şeýle hem bu nejis düýş görýänler teni harlaýarlar, häkimligi ýigrenýärler we mertebelilere dil ýetirýärler. Emma baş perişde Mikaýyl, Musanyň jesedi barada iblis bilen jedelleşip çekeleşende, onuň garşysyna ýazgaryjy töhmet getirmäge het etmedi, diňe: «Reb seni ýazgarsyn» diýdi. Ýahuda 5–9.

In the book of Jude, in the context of both Sodom and Egypt, which represents the great city where Moses and Elijah are slain in Revelation chapter eleven; Christ, represented by Michael, resurrects the body of Moses. Moses and Elijah had been dead for three and a half symbolic days in Revelation chapter eleven, and the days of mourning for Belteshazzar end when Michael comes down out of heaven. Line upon line, Daniel chapter ten verses one through four, are identifying the period of mourning that concludes when the two witnesses are resurrected by Michael.

Ýahuda kitabynda, Ylham kitabynyň on birinji babynda Musanyň we Ylýasyň öldürilen beýik şäherini aňladýan Sodom we Müsüriň ikisiniň hem kontekstinde, Mihail arkaly şekillendirilen Mesih Musanyň jesedini direldýär. Ylham kitabynyň on birinji babynda Musa bilen Ylýas üç ýarym nyşanly günläp öli bolupdylar, we Belteşazzar üçin matam günleri Mihail asmanyň içinden inende tamamlanýar. Setir üstüne setir, Daniýel kitabynyň onunjy baby birden dörde çenli aýatlar, iki şaýadyň Mihail tarapyndan direldilmegi bilen tamamlanýan matam döwrüni kesgitleýär.

We shall continue this study in the next article.

Biz bu barlagy indiki makalada dowam etdireris.

> “The Father chose Moses and Elijah to be his messengers to Christ, and glorify him with the light of Heaven, and commune with him concerning his coming agony, because they had lived upon earth as men; they had experienced human sorrow and suffering, and could sympathize with the trial of Jesus, in his earthly life. Elijah, in his position as a prophet to Israel, had represented Christ, and his work had been, in a degree, similar to that of the Saviour. And Moses, as the leader of Israel, had stood in the place of Christ, communing with him and following his directions; therefore, these two, of all the hosts that gathered around the throne of God, were fittest to minister to the Son of God.

> Ata Musa bilen Ylýasy Mesihe Öz habarçylary bolmak, Ony Jennetiň nury bilen şöhratlandyrmak we ýakynlaşyp gelýän jebir-jepasy barada Onuň bilen söhbetdeş bolmak üçin saýlady, çünki olar ýer ýüzünde adam hökmünde ýaşapdylar; olar ynsan hasratyny we görgüsini başdan geçiripdiler we Isanyň ýer ýüzündäki durmuşynda ýüzbe-ýüz bolýan synagy bilen duýgudaşlyk edip bilýärdiler. Ylýas, Ysraýyla pygamber hökmünde eýeleýän ornunda, Mesihi wekilçilik edipdi, we onuň işi belli bir derejede Halasgäriň işine meňzeş bolupdy. Musa bolsa, Ysraýylyň ýolbaşçysy hökmünde, Mesihiň ornunda durupdy, Onuň bilen söhbetdeş bolup, Onuň görkezmelerine eýeripdi; şonuň üçin hem, Hudaýyň tagtynyň töweregine ýygnanan ähli goşunlaryň içinden, Hudaýyň Ogluna gulluk etmäge iň laýyk şu ikisi bolupdy.

> “When Moses, enraged at the unbelief of the children of Israel, smote the rock in wrath and furnished them the water for which they called, he took the glory to himself; for his mind was so engrossed with the ingratitude and waywardness of Israel that he failed to honor God and magnify his name, in performing the act which He had commanded him to do. It was the plan of the Almighty to frequently bring the children of Israel into straight places, and then, in their great necessity, to deliver them by his power, that they might recognize his special regard for them, and glorify his name. But Moses, in yielding to the natural impulses of his heart, appropriated to himself the honor due to God, fell under the power of Satan, and was forbidden to enter the promised land. Had Moses remained steadfast, the Lord would have brought him to the promised land, and would then have translated him to Heaven without his seeing death.

> “Musa, Ysraýyl ogullarynyň imansyzlygyna gaharlanyp, gahary bilen gaýany urup, olaryň talap eden suwuny berende, şöhraty özüne aldy; çünki onuň aňy Ysraýylyň nankörlügine we tersligeşijiligine şeýle bir gaplanypdy welin, oňa buýrulan işi ýerine ýetirende, Hudaýy hormatlamagy we Onuň adyny beýgeltmegi başarmady. Gudratygüýçli Hudaýyň maksady, Ysraýyl ogullaryny ýygy-ýygydan çykgynsyz ýerlere getirip, soňra olaryň uly mätäçliginde olary Öz güýji bilen halas etmekdi, şeýdip olar Özüniň özleri baradaky aýratyn aladasyny tanasynlar we Onuň adyny şöhratlandyrsynlar. Emma Musa ýüreginiň tebigy höweslerine boýun egip, Hudaýa degişli hormaty özüne geçirdi, Şeýtanyň güýjüniň astyna düşdi hem-de wada berlen ýurda girmek gadagan edildi. Eger Musa sarsmaz bolup galan bolsady, Reb ony wada berlen ýurda getirerdi we soňra ol ölümi görmezden ony Gögüň Özüne geçirerdi.”

> “As it was, Moses passed through death, but the Son of God came down from Heaven and resurrected him before his body had seen corruption. Though Satan contended with Michael for the body of Moses, and claimed it as his rightful prey, he could not prevail against the Son of God, and Moses, with a resurrected and glorified body, was borne to the courts of Heaven, and was now one of the honored two, commissioned by the Father to wait upon his Son.

> Musa ölümden geçdi, emma Hudaýyň Ogly Asmandan aşak inip, onuň bedeni çüýremezden ozal ony direltdi. Şeýtan Musanyň bedeni üstünde Mikail bilen dawalaşyp, ony özüniň kanuny oljasy diýip talap eden hem bolsa, Hudaýyň Ogluna garşy üstün çykyp bilmedi; Musa bolsa, direldilen we şöhratlandyrylan beden bilen, Asmanyň köşklerine alnyp gidildi we indi Atasy tarapyndan Öz Ogluna hyzmat etmek üçin bellän hormatly ikiniň biri boldy.

> “By permitting themselves to be so overcome by sleep, the disciples had lost the conversation between the Heavenly messengers and the glorified Redeemer. But as they suddenly awake from profound slumber, and behold the sublime vision before them, they are filled with rapture and awe. As they look upon the radiant form of their beloved Master, they are obliged to shield their eyes with their hands, not being able otherwise to endure the inexpressible glory that clothes his person, and which emits beams of light like those of the sun. For a brief space the disciples behold their Lord glorified and exalted before their eyes, and honored by the radiant beings whom they recognize as the favored ones of God.” The Spirit of Prophecy, volume 2, 329, 330.

> “Özlerini uky tarapyndan şeýle derejede ýeňip alynmaga ýol bermek bilen, şägirtler asmandaky habarçylaryň şöhratlandyrylan Halasgär bilen bolan gürrüňini ýitiripdiler. Emma olar çuň ukusyndan duýdansyz oýanyp, öňlerinde duran beýik görnüşi görenlerinde, joşgunly şatlyk we haýbat bilen dolýarlar. Söýgüli Ussadynyň nur saçýan keşbine seredenlerinde, onuň şahsyny örtüp duran we gün şöhlesi ýaly ýagtylyk şöhlelerini saçýan aýdyp bolmajak şöhrata başgaça çydap bilmeýändikleri sebäpli, gözlerini elleri bilen ýapmaga mejbur bolýarlar. Gysga bir pursat dowamynda şägirtler öz Reblerini öz gözleriniň öňünde şöhratlandyrylan we beýgeldilen halda, hem-de Hudaýyň saýlananlary diýip tanan nurly barlyklar tarapyndan hormatlanylýan ýagdaýda görýärler.” The Spirit of Prophecy, 2-nji tom, 329, 330.

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