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# The Book of Daniel - Number One

Danyýel kitaby — Birinji belgisi

The Ulai and Hiddekel

Ulai we Hiddekel

Author

Jeff Pippenger

Published

November 21, 2023

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> “Ministers and people declared that the prophecies of Daniel and the Revelation were incomprehensible mysteries. But Christ directed his disciples to the words of the prophet Daniel concerning events to take place in their time, and said, ‘Whoso readeth, let him understand.’ Matthew 24:15. And the assertion that the Revelation is a mystery, not to be understood, is contradicted by the very title of the book: ‘The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass. . . . Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand.’ Revelation 1:1–3.

> Ruhanylar we halk: «Danielyň we Ylhamyň pygamberlikleri düşünip bolmajak syrdyr» diýip yglan etdiler. Emma Mesih Öz şägirtleriniň döwründe bolup geçmeli wakalar baradaky Daniel pygamberiň sözlerine olaryň ünsüni çekip: «Okýan adam düşünsin» diýdi. Matta 24:15. Ylham kitabynyň düşünilip bilinmejek syrdygy baradaky tassyklama bolsa, kitabyň hut adynyň özi bilen ýalana çykarylýar: «Isa Mesihiň Ylhamy, Hudaýyň muny Oňa Öz gullaryna tizden bolup geçmeli zatlary görkezmek üçin beren Ylhamydyr.... Bu pygamberligiň sözlerini okaýan adam, ony eşidýänler we onda ýazylan zatlary berjaý edýänler bagtlydyr; çünki wagt golaýlap gelýär». Ylham 1:1–3.

> “Says the prophet: ‘Blessed is he that readeth’—there are those who will not read; the blessing is not for them. ‘And they that hear’—there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. ‘And keep those things which are written therein’—many refuse to heed the warnings and instructions contained in the Revelation. None of these can claim the blessing promised. All who ridicule the subjects of the prophecy, and mock at the symbols here solemnly given, all who refuse to reform their lives, and prepare for the coming of the Son of man, will be unblest.

> “Pygamber şeýle diýýär: ‘Okaýan adam bagtlydyr’ — oka-majaklar bar; bu bereket olar üçin däldir. ‘We eşidýänler’ — pygamberlikler barada haýsydyr bir zady eşitmekden hem ýüz öwürýän käbir adamlar-da bar; bu bereket bu topara degişli däldir. ‘We onda ýazylan zatlary berjaý edýänler’ — köp adamlar Ylham kitabynda saklanan duýduryşlara we görkezmelere gulak asmakdan ýüz öwürýärler. Bularyň hiç biri wada edilen berekete eýeçilik edip bilmez. Pygamberligiň mowzuklaryny ýaňsa alýanlaryň hemmesi, bu ýerde çynlakaý görnüşde berlen nyşanlary üstünden gülýänleriň hemmesi, durmuşlaryny özgertmekden we Ynsan Oglunyň gelmegine taýýarlanmakdan ýüz öwürýänleriň hemmesi bereketsiz galarlar.”

> “In view of the testimony of Inspiration, how dare men teach that the Revelation is a mystery, beyond the reach of human understanding? It is a mystery revealed, a book opened. The study of the Revelation directs the mind to the prophecies of Daniel, and both present most important instruction, given of God to men, concerning events to take place at the close of this world’s history.” The Great Controversy, 340.

> “Ylhamyň şaýatlygyna görä, adamlar Ylham kitabynyň adam aňynyň düşünip bilşiniň çäginden daşda duran bir syrdygyny nähili batyrlyk bilen öwredip bilerler? Ol açylan syrdyr, açyk bir kitapdyr. Ylham kitabyny öwrenmek pikiri Daniýeliň pygamberliklerine gönükdirýär, we olaryň ikisi-de bu dünýäniň taryhynyň ahyrynda bolup geçjek wakalar barada Hudaý tarapyndan adamlara berlen iň möhüm görkezmäni hödürleýär.” Beýik Jedel, 340.

The “study of the Revelation directs the mind to the prophecies of Daniel.” Some persons only see prophecy within the book of Daniel. But Daniel presents two lines of truth and the truth that represent his prophecies are the last six chapters of his book. The first six chapters present illustrated prophecy, that, by and large, are still unrecognized. Before we consider the first six chapters of Daniel, we will explain why there is actually only two prophecies represented in the last six chapters of Daniel. Sister White points out the two prophecies by referring to the two great rivers of Shinar. When we accept the symbolism she sets forth we find the key to see two, and only two prophecies in the last six chapters of Daniel.

“Aýanlygyň” öwrenilmegi aňy Danyýeliň pygamberliklerine gönükdirýär. Käbir adamlar pygamberligi diňe Danyýel kitabynyň içinde görýärler. Emma Danyýel hakykatyň iki ugruny beýan edýär, we onuň pygamberliklerini aňladýan hakykatlar kitabynyň soňky alty babynda ýerleşýär. Ilkinji alty bap bolsa, umuman alanyňda, henize çenli ykrar edilmedik şekillendirilmiş pygamberligi hödürleýär. Danyýeliň ilkinji alty babyna garamazdan öň, näme üçin Danyýeliň soňky alty babynda hakykatda diňe iki pygamberligiň beýan edilýändigini düşündireris. Waýt uýa Şinaryň iki uly derýasyna salgylanmak arkaly şol iki pygamberligi görkezýär. Ol tarapyndan öňe sürlen nyşanlamany kabul edenimizde, Danyýeliň soňky alty babynda iki, we diňe iki pygamberligi görmegiň açaryny tapýarys.

> “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.” Testimonies to Ministers, 112.

> “Danyýeliň Hudaýdan alan nury aýratyn-da şu soňky günler üçin berildi. Onuň Ulaý bilen Hiddekeliň kenarlarynda, Şinar ýurdunyň beýik derýalarynyň boýlarynda gören görnüşleri häzir ýerine ýetirilmek işindedir, we öňünden aýdylan ähli wakalar tizden-tiz amala aşar.” Testimonies to Ministers, 112.

The vision of chapter eight was given by the Ulai river.

Sekizinji bapdaky görnüş Ulaý derýasynyň boýunda berildi.

> In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:1, 2.

> Patyşa Belşazaryň şalyk sürmeginiň üçünji ýylynda maňa, ýagny maňa — Daniýele, ilki maňa görünenden soň bir görnüş göründi. Men bir görnüşde gördüm; we şeýle boldy: men görýän mahalym Elam welaýatynda bolan Şuşan galasynda idim; men görnüşde gördüm, we men Ulai derýasynyň ýanyndadym. Daniel 8:1, 2.

When we took the paragraph from Testimonies to Ministers, where Sister White referenced “the Ulai and Hiddekel” and called them “the great rivers of Shinar” we were dissecting that paragraph from one of the most important commentaries on the study of the books of Daniel and Revelation in Sister White’s writings. In the passage she states, “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.”

Biz Testimonies to Ministers kitabyndan uýam Weligiň “Ulai we Hiddekel” barada ýatlap, olary “Şinaryň beýik derýalary” diýip atlandyran abzajyny alanymyzda, biz uýam Weligiň ýazgylarynda Daniýel we Ylham kitaplarynyň öwrenilişi boýunça iň möhüm düşündirişleriň birindäki şol abzajy seljerýärdik. Şol parçada ol şeýle diýýär: “Hudaýyň Sözüni has-da ýakyndan öwrenmäge zerurlyk bar; aýratyn-da Daniýel we Ylham kitaplaryna, işimiziň taryhynda öň hiç wagt bolmadyk derejede üns berilmelidir.”

If we closely study the first two verses we just cited from Daniel chapter eight they provide two internal witnesses to a fact that is often overlooked. Daniel says “in the third year of” Belshazzar “a vision appeared unto me.” Then he adds, “after that which appeared to me at the first.” This verse can be understood two ways, and either way produces the identical conclusion.

Biz ýaňyja Daniel kitabyň sekizinji babyndan getiren ilkinji iki aýaty üns bilen öwrensek, olar köplenç gözden salynýan bir hakykata iki sany içerki şaýatlyk berýär. Daniel şeýle diýýär: Belşassaryň “patyşalygynyň üçünji ýylynda” maňa “bir görnüş peýda boldy”. Soňra ol şeýle goşýar: “maňa ilkinji gezek peýda bolan görnüşden soň.” Bu aýata iki hili düşünmek bolýar, we her iki ýagdaýda-da birmeňzeş netije çykýar.

The angel Gabriel was the one that brought prophetic light to Daniel, as he did with all the prophets, for he had replaced Satan as the heavenly light bearer. This means that every prophetic rule that is located in the Scriptures was guided by Gabriel. Whether Daniel understood it or not, in verse one of chapter eight, not only is he identifying an important prophetic observation, but he provides two witnesses of the important prophetic observation in the verse. What Daniel recorded in verse one, is that he had received a vision previous to the vision he received by the Ulai river. The vision by the Ulai river came in Belshazzar’s third year. The vision, before the vision by the Ulai river, came in the first year of Belshazzar.

Pygamberlik nuruny Danyýele getirip beren perişde Jebraýyldyr; ol ähli pygamberlerde hem şeýledi, çünki ol gökdäki nur göterijisi hökmünde Şeýtanyň ornuny eýeläpdi. Munuň manysy, Mukaddes Ýazgylarda ýerleşýän her bir pygamberlik düzgüniniň Jebraýyl tarapyndan ugrukdyrylandygydyr. Danyýel oňa düşünendirmi ýa-da düşünmändirmi, sekizinji bapdaky birinji aýatda ol diňe bir möhüm pygamberlik synyny kesgitlemek bilen çäklenmän, eýsem şol aýatda şol möhüm pygamberlik syny üçin iki şaýat hem berýär. Danyýeliň birinji aýatda ýazga geçiren zady, onuň Ulai derýasynyň ýanynda alan görnüşinden öň hem bir görnüş alandygydyr. Ulai derýasynyň ýanyndaky görnüş Belşazaryň üçünji ýylynda boldy. Ulai derýasynyň ýanyndaky görnüşden öňki görnüş bolsa Belşazaryň birinji ýylynda boldy.

> In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters. Daniel 7:1.

> Wawilonyň patyşasy Belşazaryň patyşalygynyň ilkinji ýylynda Daniýel düşünde, ýatýan ýerinde kellesinde görnüşleri gördi; ondan soň ol şol düşi ýazdy we işleriň gysgaça mazmunyny beýan etdi. Daniýel 7:1.

In verse one of chapter eight, Daniel is identifying that he also had a vision in the first year of Belshazzar, because he says, “after that which appeared to me at the first.” Did the Ulai vision appear after the vision of Belshazzar’s first year, or did the vision appear after the first of the two parallel visions? Either answer is correct. The vision of the Ulai river is the same vision as the vision of chapter seven. Gabriel is employing the prophetic principle of “repeat and enlarge,” and simultaneously the rule that upon the testimony of two establishes a thing. Both visions address the kingdoms of Bible prophecy.

Sekizinji babyň birinji aýatynda Daniel özüne Belşazzaryň birinji ýylynda hem bir görnüşiň berlendigini görkezýär, çünki ol: “ilki maňa görünen zatdan soň” diýýär. Ulai görnüşi Belşazzaryň birinji ýylyndaky görnüşden soň göründimi, ýa-da görnüş özara deň gelýän iki görnüşiň birinjisinden soň göründimi? Her iki jogap hem dogrudyr. Ulai derýasy baradaky görnüş ýedinji babyndaky görnüş bilen şol bir görnüşdir. Jabraýyl “gaýtalap we giňeldip beýan etmek” diýen pygamberlik ýörelgesini, şol bir wagtyň özünde-de iki şaýadyň güwäligi bilen bir zadyň tassyklanýandygy baradaky kada bilen ulanýar. Iki görnüş hem Mukaddes Kitabyň pygamberligindäki patyşalyklar barada söz açýar.

The vision of chapter seven, portrays those kingdoms as beasts of prey, thus emphasizing and presenting them in the setting of their civil power. The vision of chapter eight, portrays those same kingdoms with symbols from God’s sanctuary service, though each of the symbols of the sanctuary service are purposely corrupted, in order to represent a counterfeit worship. Daniel eight, portrays the same kingdoms as the vision of chapter seven, but it places the kingdoms in their religious setting.

Ýedinji babyň görnüşi şol patyşalyklary ýyrtyjy haýwanlar hökmünde suratlandyrýar; şeýlelik bilen olary olaryň dünýewi häkimiýetiniň çäginde nygtap, beýan edýär. Sekizinji babyň görnüşi bolsa şol bir patyşalyklary Hudaýyň mukaddes ýerindäki hyzmatdan alnan nyşanlar bilen suratlandyrýar, emma mukaddes ýer hyzmatynyň nyşanlarynyň her biri galp ybadaty görkezmek maksady bilen bilkastlaýyn bozulandyr. Danieliň sekizinji baby ýedinji babyň görnüşindäki şol bir patyşalyklary suratlandyrýar, ýöne ol patyşalyklary olaryň dini çäginde görkezýär.

The Ulai vision of Daniel chapter eight repeats and enlarges the vision of chapter seven. Chapter seven identifies the civil aspect of the kingdoms of Bible prophecy, and chapter eight identifies the religious aspect of the kingdoms of Bible prophecy. When this is recognized, it can then be understood that chapters seven and eight are the same vision. Chapter nine is where Gabriel comes to give the explanation of the element of time in the vision of chapter eight. Therefore, the vision of the Ulai represents chapters seven, eight and nine of the book of Daniel. The river Hiddekel is then introduced in chapter ten.

Danyýel kitabynyň sekizinji babyndaky Ulai görnişi ýedinji babyň görnişini gaýtalaýar we giňeldýär. Ýedinji bap Mukaddes Kitabyň pygamberliklerindäki patyşalyklaryň raýatlyk tarapyny kesgitleýär, sekizinji bap bolsa Mukaddes Kitabyň pygamberliklerindäki patyşalyklaryň dini tarapyny kesgitleýär. Muny ykrar edende, şonda ýedinji we sekizinji baplaryň şol bir görnişdigi düşünilip bilner. Dokuzynjy bapda Jebraýyl sekizinji bapdaky görnişiň wagt bilen bagly böleginiň düşündirişini bermek üçin gelýär. Şonuň üçin Ulai görnişi Danyýel kitabynyň ýedinji, sekizinji we dokuzynjy baplaryny öz içine alýar. Soňra onunjy bapda Hiddekel derýasy tanadylýar.

> 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 Kiriň üçünji ýylynda, adyna Beltşaçar diýilýän Danyýele bir zat aýan edildi; we şol zat hakykatdy, ýöne bellenen wagt uzagdy; ol şol zada düşündi we görnüşe akyl ýetirdi. Şol günlerde men, Danyýel, doly üç hepde ýas tutdum. Men saýlama çörek iýmedim, agzyma ne et, ne-de şerap degdi, hem-de üç doly hepde tamam bolýança özümü asla ýaglamadym. Birinji aýyň ýigrimi dördünji güni bolsa, men beýik derýanyň, ýagny Hiddekeliň kenarynda idim. Danyýel 10:1–4.

The vision of the Hiddekel river introduces the prophetic history of the king of the north. It begins with the breakup of Alexander the Great’s kingdom, identifies the ebb and flow of the following history where ultimately the only two antagonists left from the disintegration of Alexander the Great’s former kingdom is a literal southern king versus a literal northern king. Ultimately it arrives at the history of the papacy, who then becomes the spiritual king of the north, who at the end of chapter eleven, comes to his end, Michael stands up and human probation closes. The simple overview is that the Ulai river vision is the internal vision of God’s sanctuary and host, and the Hiddekel river is the external vision of the enemy of God and His people during the same history. It is employing the same principle that is found in Revelation’s seven churches and seven seals.

Hiddekel derýasynyň görnüşi demirgazygyň patyşasynyň pygamberlik taryhyny tanyşdyrýar. Bu taryh Beýik Aleksandryň patyşalygynyň bölünmeginden başlanýar, şondan soňky taryhyň pese gaçyşyny we ýokarlanşyny kesgitleýär; ahyrsoňunda bolsa Beýik Aleksandryň ozalky patyşalygynyň dargamagyndan galan ýeke-täk iki garşydaş sözme-söz günorta patyşasy bilen sözme-söz demirgazyk patyşasy bolup çykýar. Netijede ol papalygyň taryhyna gelip ýetýär; şol ýerde papalyk demirgazygyň ruhy patyşasy bolýar, onsoň on birinji babyň ahyrynda öz soňuna ýetýär, Mikail ayağa galýar we adamzadyň synag möhleti ýapylýar. Gysgaça syn şeýle: Ulaý derýasynyň görnüşi Hudaýyň mukaddes mekanynyň we goşunynyň içki görnüşidir, Hiddekel derýasy bolsa şol bir taryhyň dowamynda Hudaýyň we Onuň halkynyň duşmanynyň daşky görnüşidir. Bu, Ylham kitabyndaky ýedi ýygnak we ýedi möhürde duş gelýän şol bir ýörelgäni ulanýar.

> “Many ministers make no effort to explain Revelation. They call it an unprofitable book to study. They regard it as a sealed book, because it contains the record of figures and symbols. But the very name that has been given it, ‘Revelation,’ is a denial of this supposition. Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 8, 413.

> “Köp ruhanylar Ylhamy düşündirjek bolmaýarlar. Olar ony öwrenmek üçin peýdasyz kitap diýip atlandyrýarlar. Onda şekilleriň we nyşanlaryň beýany bar diýip, ony möhürlenen kitap hasaplaýarlar. Emma oňa berlen atyň özi — ‘Ylham’ — bu çaklamany inkär edýär. Ylham möhürlenen kitapdyr, ýöne şol bir wagtyň özünde açylan hem kitapdyr. Ol bu dünýä taryhynyň soňky günlerinde amala aşmaly ajaýyp wakalary beýan edýär. Bu kitabyň taglymatlary anykdyr, syrly we düşüniksiz däldir. Onda edil Daniýeldäkisi ýaly şol bir pygamberlik ugry dowam etdirilýär. Käbir pygamberlikleri Hudaý gaýtalapdyr, şeýlelik bilen olara möhüm ähmiýet berilmelidigini görkezýär. Reb uly ähmiýeti bolmadyk zatlary gaýtalamaýar.” Manuscript Releases, 8-nji jilt, 413.

The same internal and external history that is represented in the book of Daniel is taken up in the book of Revelation. Aside from the prophetic light that is produced from these two visions, there is also a confirmation of the methodology of biblical interpretation that was adopted by William Miller, and thereafter by Future for America. Correctly considered, the book of Daniel, as well as the book of Revelation, are absolute gold mines for confirmation of the principles of prophetic interpretation that the Bible identifies within itself.

Danyýl kitabynda şekillendirilen şol bir içki we daşky taryh, Ylham kitabynda hem dowam etdirilýär. Bu iki pygamberlik görnüşinden çykýan pygamberlik nurundan başga-da, William Miller tarapyndan kabul edilen, soňra bolsa Future for America tarapyndan dowam etdirilen Mukaddes Kitaby düşündiriş usulyýetiniň hem tassyklamasy bar. Dogry göz öňünde tutulanda, Danyýl kitaby hem, Ylham kitaby hem, Mukaddes Kitabyň öz içinde görkezýän pygamberlik düşündiriş ýörelgeleriniň tassygy üçin mutlak altyn känleridir.

The Ulai being the internal theme and the Hiddekel being the external, also represent the two prophecies that were to be unsealed at the “time of the end.” The Ulai was unsealed at the “time of the end” in 1798, and the Hiddekel was unsealed at the “time of the end” in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.

Ulaýyň içerki tema, Hiddekeliň bolsa daşarky tema bolşy ýaly, olar hem “ahyryzamanyň wagtynda” möhürden açylmaly bolan iki pygamberligi aňladýar. Ulaý “ahyryzamanyň wagtynda” 1798-nji ýylda möhürden açyldy, Hiddekel bolsa, Daniel kitaby on birinji bap, kyrkynjy aýatda beýan edilişi ýaly, öňki Sowet Soýuzyny aňladýan ýurtlar papalyk we Amerikanyň Birleşen Ştatlary tarapyndan süpürilip aýrylan 1989-njy ýylda “ahyryzamanyň wagtynda” möhürden açyldy.

When these facts are recognized, it can then also be recognized that the two visions are actually one vision, the same as the prophetic history of the seven churches and the seven seals represent the same prophetic history. The two visions then become the avenue that the Lord used in the past movement of the first angel, and what the Lord will use in the current and future movement of the third angel, to produce a testing process as set forth in Daniel chapter twelve, verses nine and ten.

Bu hakykatlar ykrar edilende, onda bu iki görnüşiň hakykatdan-da bir görnüşdigi hem ykrar edilip bilner; edil ýedi ýygnagyň we ýedi möhüriň pygamberlik taryhynyň şol bir pygamberlik taryhyny aňladşy ýaly. Şonda bu iki görnüş Rebbiň geçmişdäki birinji perişdäniň hereketinde ulanan serişdesine, şeýle hem Daniel kitabynyň on ikinji bap, dokuzynjy we onunjy aýatlarynda beýan edilişi ýaly synag etme işini döretmek üçin Rebbiň häzirki we geljekdäki üçünji perişdäniň hereketinde ulanjak serişdesine öwrülýär.

> 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. Daniel 12:9, 10.

> Ol şeýle diýdi: Öz ýoluňa git, Daniýel; çünki bu sözler ahyrzamanyň wagtyna çenli ýapykdyr we möhürlenendir. Köpler päklener, ak ediler we synagdan geçiriler; emma erbetler erbetlik ederler; erbetleriň hiç biri düşünmez, ýöne akyldarlar düşünerler. Daniýel 12:9, 10.

As an example of the unsealing of the Hiddekel in 1989, consider what inspiration has said.

1989-njy ýylda Hiddekeliň möhüriniň açylmagyna mysal hökmünde ylhamyň näme aýdandygyny göz öňünde tutuň.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “Ylhamda Mukaddes Kitabyň ähli kitaplary birleşýär we tamamlanýar. Ine, şu ýerde Danyýel kitabynyň doldurylyşy bardyr. Biri pygamberlikdir; beýlekisi bolsa ylhamdyr. Möhürlenen kitap Ylham kitaby däl-de, eýsem Danyýeliň pygamberliginiň ahyrky günlere degişli bolan şol bölegidir. Perişde şeýle buýurdy: ‘Emma sen, eý Danyýel, bu sözleri gizle we kitaby ahyrzamanyň wagtyna çenli möhürle.’ Danyýel 12:4.” Resullaryň Işleri, 585.

Both the Ulai and Hiddekel relate to the last days, but Adventism has only been willing to acknowledge that 1798 was Daniel’s “time of the end,” when his book was to be unsealed. Yet the portion of the prophecy “relating to the last days” is more accurately the last six verses of Daniel chapter eleven, for those verses conclude with Michael standing up when human probation closes.

Ulai hem Hiddekel hem ahyrky günler bilen baglanyşyklydyr, emma Adventizm diňe 1798-nji ýyly Daniýeliň kitabynyň açylmaly bolan “ahyryň wagty” hökmünde ykrar etmäge taýýardy. Şeýle-de bolsa, pygamberligiň “ahyryky günlere degişli” bölegi has takyklykda Daniýel kitabynyň on birinji babyndaky soňky alty aýatdyr, çünki şol aýatlar adam üçin synag möhletiniň tamamlanýan pursatynda Mikaýylyň aýaga galmagy bilen tamamlanýar.

The vision of the judgment, as identified in Daniel chapters seven, eight and nine, was sealed up until the “time of the end” in 1798. The light (which the Ulai vision that was unsealed produced) was the announcement of the opening of the investigative judgment, not the close of judgment. The light that was unsealed with the Hiddekel vision, identifies the close of the investigative judgment, and it is also the passage in Daniel that contains “the portion of the prophecy relating to the last days.”

Daniel kitabynyň ýedinji, sekizinji we dokuzynjy baplarynda görkezilişi ýaly, höküm baradaky görnüş 1798-nji ýylda “ahyrzamanyň wagtyna” çenli möhürlenipdi. Açylan Ulai görnüşiniň getiren nury, hökümüň tamamlanýandygyny däl-de, derňew höküminiň açylandygyny yglan edýärdi. Hiddekel görnüşi bilen açylan nur bolsa, derňew höküminiň tamamlanýandygyny görkezýär, hem-de ol Daniel kitabyndaky “pygamberligiň ahyrky günlere degişli bölegini” öz içine alýan parçadyr.

The unsealing in 1798 announced the opening of the investigative judgment. The unsealing in 1989 announced the near-approaching close of the investigative judgment. The signature of Alpha and Omega is easily seen in the book of Daniel, but only if you know what it is, and are willing to look for it.

1798-nji ýylda möhüriň açylmagy derňew hökminiň açylyşyny yglan etdi. 1989-njy ýylda möhüriň açylmagy derňew hökminiň ýakynlaşyp gelýän tamamlanşyny yglan etdi. Alfa bilen Omeganň goly Danyýel kitabynda aňsatlyk bilen görünýär, ýöne diňe onuň nämedigini bilseňiz we ony gözlemäge taýýar bolsaňyz.

When probation closes in Daniel chapter eleven, verse forty-five, the signature of Alpha and Omega is recorded. The beginning of Daniel illustrates exactly where it ends. It begins with a literal war between literal Babylon and literal Israel, and literal Babylon is victorious.

Danyýel kitabynyň on birinji baby, kyrk bäşinji aýatynda synag möhleti tamamlananda, Alfa bilen Omeganň goly ýazga geçirilýär. Danyýeliň başlangyjy onuň nirede tamamlanýandygyny takyk görkezýär. Ol sözme-söz Wawilon bilen sözme-söz Ysraýylyň arasyndaky söweş bilen başlanýar, we sözme-söz Wawilon ýeňiş gazanýar.

> In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. Daniel 1:1, 2.

> Ýahuda patyşasy Ýehoýakimiň hökümdarlygynyň üçünji ýylynda Wawilon patyşasy Nebukadnesar Iýerusalime gelip, ony gabady. Reb Ýahuda patyşasy Ýehoýakimi, şeýle hem Hudaýyň öýüniň gap-gaçlarynyň bir bölegini onuň eline berdi; olary Şinar ýurduna, öz hudaýynyň öýüne äkitdi we gap-gaçlary öz hudaýynyň hazynalar öýüne goýdy. Daniel 1:1, 2.

In Daniel chapter eleven, verse forty-five a spiritual war between spiritual Babylon, symbolized as “the king of the north”, and spiritual Israel, represented by “the glorious holy mountain”, concludes, and spiritual Israel is victorious over spiritual Babylon.

Danyýel kitabynyň on birinji baby, kyrk bäşinji aýatynda “demirgazygyň patyşasy” bilen nyşanlanýan ruhy Wawilon bilen “şanly mukaddes dag” arkaly görkezilýän ruhy Ysraýylyň arasyndaky ruhy söweş tamamlanýar, we ruhy Ysraýyl ruhy Wawilondan üstün çykýar.

> And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45; 12:1.

> Ol öz köşgüniň çadyrlaryny deňizleriň arasynda şöhratly mukaddes dagda diker; emma ol öz ahyryna geler, we oňa hiç kim kömek etmez. Şol wagtda seniň halkyňyň çagalary üçin durýan beýik serdar Mykaýyl aýaga galar; we millet döräli bäri şol wagta çenli hiç haçan bolmadyk ýaly bir muşakgat wagty bolar; we şol wagtda seniň halkyňdan kitapda ýazylanlaryň her biri halas ediler. Daniel 11:45; 12:1.

The books of Daniel and Revelation are one book:

Danyýel bilen Ylham kitaplary bir kitapdyr:

> “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.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> «Danyýl bilen Ylham kitaplary birdir. Biri pygamberlikdir, beýlekisi açyp görkezmedir; biri möhürlenen kitapdyr, beýlekisi açylan kitapdyr. Ýahýa ýyldyrymlaryň aýdyp beren syrlaryny eşitdi, emma olary ýazmazlyk oňa buýruldy». The Seventh-day Adventist Bible Commentary, volume 7, 971.

The two books, which are one book, are the masterpiece of the angel Gabriel’s prophetic instruction. I write this knowing full well that what Gabriel delivered to Daniel and John came from Jesus, who received it from the Father. My point is not to lift up Gabriel, but to lift up the profound revelation of the evidences in both books, of how the Alpha and Omega designed prophetic rules of biblical interpretation which were to be represented within the two books, if we are willing to see.

Bir kitap bolan şol iki kitap, perişde Jebraýylyň pygamberlik öwredişiniň ajaýyp eseridir. Men muny, Jebraýylyň Daniýele we Ýuhanna ýetiren zatlarynyň Atadan kabul eden Isa Mesihden gelendigini doly bilip ýazýaryn. Meniň maksadym Jebraýyly beýgeltmek däl-de, iki kitabyň ikisindäki subutnamalaryň çuňňur ylhamyny, ýagny Alfa bilen Omegananyň, eger biz görmäge taýýar bolsak, şol iki kitabyň içinde beýan edilmegi üçin Mukaddes Kitaby pygamberlik taýdan düşündirmegiň düzgünlerini nähili düzendigini beýgeltmekdir.

Let me remind you that, at this point, my purpose and intent is not to present an interpretation of the two prophecies of the Ulai and Hiddekel rivers. My purpose and intent are to deal with the prophecies in the first six chapters of Daniel’s book. I am simply making a case for the fact that the books of Daniel and Revelation are, perhaps, the most profoundly constructed books in the Word of God. They present the prophetic message, while also identifying God’s character, while also identifying the very rules necessary to be employed if a person would know the prophecies, and also know the One who set forth the prophecies.

Siziň ýadyňyza salmaga rugsat ediň: şu pursatda meniň maksadym we niýetim Ulaý we Hiddekel derýalary bilen bagly iki pygamberligiň düşündirişini beýan etmek däldir. Meniň maksadym we niýetim Danyýel kitabynyň ilkinji alty babyndaky pygamberlikler bilen iş salyşmakdyr. Men diňe Danyýel we Ylham kitaplarynyň, belki-de, Hudaýyň Sözüniň iň çuňňur gurlan kitaplarydygy baradaky hakykaty esaslandyrýaryn. Olar pygamberlik habaryny beýan edýärler, şol bir wagtyň özünde Hudaýyň häsiýetini-de aýan edýärler, şeýle hem adamyň pygamberlikleri bilmegi, hem-de şol pygamberlikleri öňe süreni tanamagy üçin ulanmaly edil zerur bolan hut düzgünleri hem görkezýärler.

Another example of the profound nature of the books is Daniel’s presentation of the “seven times” of Leviticus twenty-six. The prophecy of the “seven times” was and is to be the “stumbling stone” for God’s people, both in ancient Israel, in the Millerite movement of the first angel, and also in the current and future movement of the third angel. A “stumbling stone”, by simple definition, is something that you do not see, even though it is clearly there. Therefore, once you recognize the “seven times” in the book of Daniel, you see that it is clearly there, but you also see that it is hidden to those who choose not to see.

Kitaplaryň çuňňur häsiýetiniň ýene bir mysaly, Danieliň Levililer 26-daky “ýedi wagty” beýan edişidir. “Ýedi wagtyň” pygamberligi gadymy Ysraýylda-da, birinji perişdäniň Millerçi hereketinde-de, şeýle hem häzirki we geljekki üçünji perişdäniň hereketinde-de Hudaýyň halky üçin “büdreme daşy” bolupdy we bolmagynda galýar. Ýönekeý manyda “büdreme daşy” — aýdyň görnüp durandygyna garamazdan, seniň ony görmeýän zadyňdyr. Şonuň üçin, Daniel kitabynda “ýedi wagty” bir gezek ykrar edeniňde, onuň hakykatdan-da ol ýerde aç-açan bardygyny görýärsiň; emma görmegi saýlamaýanlar üçin onuň gizlin galýandygyny hem görýärsiň.

Hiding something while it is in the open grammatically is a profound accomplishment, it’s something that could not be embedded into any human mystery novel. It’s a masterpiece, for it is there, plain to see for any who wish not to stumble, but impossible to see for those who do choose to stumble. It is “hiding in plain sight”, so to speak. It is accomplished by a combination of humanity and Divinity.

Bir zady gözüň öňünde durka, grammatiki taýdan gizlemek çuňňur bir ussatlykdyr; bu, ynsan tarapyndan ýazylan hiç bir syrly romana ýerleşdirilip bilinjek zat däldir. Bu hakyky bir şedewe eseridir, çünki ol büdremek islemeýän her bir adam üçin aç-açan görünip durandyr, emma büdremegi saýlaýanlar üçin ony görmek mümkin däldir. Başgaça aýdylanda, bu “gözüň öňünde gizlenmekdir”. Bu ynsanlyk bilen Ylahylygyň utgaşmagy arkaly amala aşyrylýar.

I make that claim, for I wish to remind us at this point, that there is a Catholic teaching within Adventism, at least since the publication of Questions on Doctrine in 1957, and that has also raised its unrighteous head within this present truth movement of Future for America. The idea is that Christ, at the incarnation, did not take the flesh He inherited from Mary. Of course, those who uphold this teaching do not express it that way, but it is none-the-less what they teach. I call it a Catholic teaching, for the premise that Christ’s flesh was as pure as the flesh of Adam before he sinned, is the very satanic logic employed by the Catholic church with their teaching of the so-called “immaculate conception.” And if you are unfamiliar with the pagan teaching of the “immaculate conception,” it teaches that Christ’s flesh was supernaturally made as was Adam’s lower nature was, before he and Eve sinned or, as it is claimed, Christ had Adam’s pre-fallen, sinless nature. It teaches that Mary herself was miraculously given the fleshly unfallen nature of Adam before he sinned, so that she could be a perfect vessel for the Holy Spirit to incarnate the baby Jesus into her perfect flesh.

Men bu beýannamany edýärin, çünki şu pursatda bize ýatlatmak isleýärin: Adventizmiň içinde, iň bolmanda 1957-nji ýylda Questions on Doctrine neşir edilenden bäri, katolik taglymaty bar; ol Future for America-nyň häzirki hakykat hereketiniň içinde hem özüniň adalatsyz kellesini galdyrdy. Bu düşünje şundan ybaratdyr: Mesih ten almada, Merýemden miras alan tenini kabul etmedi. Elbetde, bu taglymaty goldaýanlar muny beýle görnüşde beýan etmeýärler, ýöne, her niçigem bolsa, olaryň öwredýäni şudur. Men muny katolik taglymaty diýip atlandyrýaryn, çünki Mesihiň teniniň, Adam günä etmezinden öňki teni ýaly sap bolandygy baradaky esas, katolik ybadathanasynyň “päk göwreli boluş” diýlip atlandyrylýan taglymatynda ulanýan hut şol şeýtany mantygydyr. Eger siz “päk göwreli boluş” atly bu butparaz taglymat bilen tanyş däl bolsaňyz, ol şeýle öwredýär: Mesihiň teni, edil Adam bilen How enäniň günä etmezinden öň Adamyň aşaky tebigatynyň bolşy ýaly, gudrat bilen emele getirildi; ýa-da başgaça aýdylşy ýaly, Mesih Adamyň günä düşmezden öňki, günäsiz tebigatyna eýe boldy. Şeýle hem bu taglymat Merýemiň özüne, Adam günä etmezinden öň onuň günä düşmedik ten tebigatynyň gudrat bilen berlendigini, şonuň bilen Mukaddes Ruhuň bäbek Isany onuň kämil tenine ten almak üçin Merýemi kämil bir gap hökmünde ulanyp bilmegini öwredýär.

Of course, those in Adventism that uphold the very same conclusion concerning the flesh of Jesus, do not point to any miracles with Mary, but they do wrest passages of Sister White and the Bible, to teach the very same Catholic concept. Why did I just digress and turn away from the discussion of the book of Daniel? I’ll answer that.

Elbetde, Adventizmde Isanyň teni barada hut şol bir netijäni goldaýanlar Merýem bilen bagly hiç bir gudrata salgylanmaýarlar, emma şol bir katolik düşünjesini öwretmek üçin White uýanyň ýazgylaryny hem-de Mukaddes Kitaby ýoýýarlar. Men näme üçin ýaňy sowulyp, Daniel kitabynyň ara alnyp maslahatlaşylmagyndan ýüz öwürdim? Men muňa jogap bereýin.

The miraculous structure and design of Daniel and the Revelation was accomplished by a combination of humanity and Divinity. Jesus is the Word of God, and the Bible is the Word of God. Jesus’ divine and human nature is fully represented in the Bible. The words therein are Divine and contain the creative power to transform hearts and minds. Those words are the very same power that brought all things into existence. But those men who God chose to be His instruments in recording the Bible, were all sinners. The human part of the equation is represented by fallen human beings. The Bible is a combination of human and Divine, and the prophets were sinners, as every child of Adam has been. Christ never sinned in thought, word or deed. But He did take the flesh of Mary after four thousand years of degeneration. If He actually did take the lower fleshly nature of Adam before Adam had sinned, it would demand that every biblical author would have been sinless too.

Danyýl we Ylham kitabynyň gudratly gurluşy we düzülişi ynsanlyk bilen Ylahylylygyň birleşmesi arkaly amala aşyryldy. Isa Hudaýyň Sözüdir, Mukaddes Kitap hem Hudaýyň Sözüdir. Isanyň ylahy we ynsan tebigaty Mukaddes Kitapda doly şöhlelendirilendir. Onuň içindäki sözler Ylahydyr we ýürekleri hem-de akyllary özgertmäge ukyply döredijilik güýjüni özünde saklaýar. Şol sözler ähli zatlary bar eden şol bir güýjüň hut özüdür. Emma Hudaýyň Mukaddes Kitaby ýazga geçirmek üçin Öz gurallary edip saýlan adamlarynyň hemmesi günäkärdi. Bu deňlemäniň ynsan tarapy ýykylan ynsanlar arkaly görkezilýär. Mukaddes Kitap ynsan bilen Ylahynyň birleşmesidir, pygamberler bolsa, Adam neslinden bolan her bir çaga ýaly, günäkärdiler. Mesih pikirde, sözde ýa-da işde hiç haçan günä etmedi. Emma Ol dört müň ýyllyk bozulmadan soň Merýemiň tenini aldy. Eger Ol hakykatdan hem Adam günä etmezinden öňki Adamyň pes beden tebigatyny alan bolsa, onda bu Mukaddes Kitabyň her bir ýazyjysynyň hem günäsiz bolmagyny talap ederdi.

The “hiding in plain sight” of the “seven times” in the book of Daniel was accomplished, not only by the words that Daniel recorded, but further by the fallen human beings that translated the King James Bible. Fallen human beings twice touched the book of Daniel, and what was accomplished would be impossible for any human being to do without God’s divine providential oversight.

Danyýl kitabyndaky “ýedi wagt” barada aýdylýan zadyň “göz öňünde gizlenişi” diňe Danyýlyň ýazga geçiren sözleri arkaly däl, eýsem King James Mukaddes Kitabyny terjime eden günäli adamlar arkaly hem amala aşyryldy. Günäli adamlar Danyýl kitabyna iki gezek el urdular, we amala aşyrylan zat Hudaýyň ylahy takdyry gözegçiligi bolmazdan hiç bir adamyň edip bilmejek zadydy.

In our next article we will begin to show how Divinity and humanity hid the “seven times” of Leviticus twenty-six in plain sight in the book of Daniel, for God foreknew, and even designed, that it should be the testing “stumbling stone” for both those in the movement of the first angel, and also for those in the movement of the third angel.

Indiki makalamyzda biz Levililer kitabynyň ýigrimi altynjy babyndaky “ýedi wagtyň” Daniel kitabynda aç-açan görnüşde, emma gizlin ýagdaýda, Hudaýlyk bilen ynsanlyk tarapyndan nähili gizlenendigini görkezmäge başlarys; çünki Hudaý muny öňünden bilipdi, hatda onuň birinji perişdäniň hereketindäki adamlar üçin-de, üçünji perişdäniň hereketindäki adamlar üçin-de synag “büdreme daşy” bolmagyny hem niýetläpdi.

> “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.” Testimonies to Ministers, 112.

> “Danyýeliň Hudaýdan alan nury aýratyn-da şu soňky günler üçin berildi. Onuň Şinar ýurdunyň uly derýalary bolan Ulaý bilen Hiddekeliň kenarlarynda gören görnüşleri häzir ýerine ýetirilmek işinde bolup, öňünden aýdylyp habar berlen ähli wakalar tizden-tiz amala aşar.” Testimonies to Ministers, 112.

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