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# Panium - Number Nine

Panium — Dokuzynjy San

Fourth Line

Dördünji Setir

Author

Jeff Pippenger

Published

April 1, 2025

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> And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it. Daniel 11:11, 12.

> Günortanyň patyşasy gazaba müner, çykyp geler-de onuň bilen, ýagny demirgazygyň patyşasy bilen söweşer; ol uly bir goşuny meýdana çykarar; emma ol goşun onuň eline berler. Köpçüligi ýok edenden soň, onuň ýüregi beýgeler; ol on müňlerçäni ýykar; emma şondan güýçlenmez. Daniýel 11:11, 12.

Verses eleven and twelve identifies the victory of Putin over the Ukraine and the European Union and the aftermath and fallout for Putin after his victory in the Ukrainian War as represented by Ptolemy in his victory at Raphia in 217 BC and his demise in verse twelve. The theme in the verses is the rise and fall of the king of the south.

On birinji we on ikinji aýatlar, Putiniň Ukraina we Ýewropa Bileleşiginiň üstünden gazanjak ýeňşini, şeýle hem Ptolemeýiň b.e. öň 217-nji ýylda Rafiýadaky ýeňşi arkaly şekillendirilişi ýaly, Ukrain urşundaky ýeňşinden soň Putiniň başyna geljek netijeleri we synaglary, on ikinji aýatda bolsa onuň pese gaçyşyny görkezýär. Bu aýatlardaky tema günortanyň patyşasynyň ýokary galşy we pese düşüşidir.

Up to this point the articles have been identifying the basic themes of the prophetic lines of chapter eleven. Verse eleven needs a little more time before we move forward in the chapter. Daniel eleven, verse eleven aligns with Revelation eleven verse eleven.

Şu wagta çenli makalalar on birinji babyň pygamberlik hatarlarynyň esasy temalaryny kesgitläp geldi. Bapda öňe gitmezden ozal, on birinji aýata az-kem köp wagt bermek zerurdyr. Daniel 11:11, Ylham 11:11 bilen gabat gelýär.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.

> Üç gün ýarymdan soňra, Hudaýdan bolan ýaşaýyş ruhy olaryň içine girdi, olar aýaklarynyň üstünde durdular; olary görenleriň üstüne uly gorky indi. Ylham 11:11.

In 2023, the two witnesses who had been slain by the beast from the bottomless pit stood upon their feet. The witness of the Republican horn had begun in 2015 with Donald Trump’s announcement to run for the presidency and in 2020 the dragon, represented by the globalists in the world, and the globalists that are the Democratic party in conjunction with the globalists of the Republican party (RINO’s) stole the election and installed Joe Biden, thus slaying Donald Trump in the street. The Protestant horn represented by the ministry Future for America was slain through propagating an erroneous prediction describing an attack by Islam against Nashville. In 2023, both the Republican and Protestant horns were resurrected. Verse eleven identifies the beginning of the Ukrainian War in 2014 onward through the ultimate victory of Putin and Russia.

2023-nji ýylda düýpsüz çuňlukdan çykan wagşy tarapyndan öldürilen iki şaýat öz aýaklarynyň üstünde durdy. Respublikan şahyň şaýatlygy 2015-nji ýylda Donald Trampyň prezidentlige dalaşgär boljakdygyny yglan etmegi bilen başlapdy; 2020-nji ýylda bolsa dünýäde globalistler tarapyndan görkezilen aždarha, şeýle hem Demokratik partiýa bolan globalistler bilen Respublikan partiýanyň (RINO-laryň) globalistleriniň bileleşigi saýlawy ogurlap, Jo Baýdeni häkimiýete getirdi, şeýlelikde Donald Trampy köçede öldürdi. “Future for America” gullugy arkaly görkezilen Protestan şahy, Neşwile garşy Yslam tarapyndan amala aşyryljak hüjümi beýan edýän nädogry öňünden aýdyşy wagyz etmek arkaly öldürüldi. 2023-nji ýylda Respublikan hem-de Protestan şahalarynyň ikisi-de direldi. On birinji aýat 2014-nji ýylda başlanan Ukrain urşunyň başlangyjyndan başlap, Putiniň we Russiýanyň ahyrky ýeňşine çenli dowam edişini görkezýär.

Verse eleven is the visual test which culminates at judgment for Adventism in general, but also for those who have accepted the light of 9/11 and the arrival of the third woe, but primarily it is for those who will be held accountable to the light of prophecy that was unsealed progressively since July of 2023.

On birinji aýat, umuman alanyňda Adventizm üçin, emma 9/11 hakyndaky ýagtylygy we üçünji belanyň gelşini kabul edenler üçin hem, hökümde tamamlanýan görünýän synagdyr; ýöne ilkinji nobatda ol 2023-nji ýylyň iýulyndan bäri yzygiderli açylan pygamberlik ýagtylygy üçin jogapkär tutuljaklar üçindir.

The leadership of Adventism was passed by in 1989, as typified by the birth of Christ in that prophetic period. At Christ’s baptism He began to call the disciples who were “the foundation” of the Christian Church, thus typifying 9/11, when with the arrival of Islam of the third woe the Lord led His people back to Jeremiah’s old paths, which represent the foundations of Adventism. On 9/11 the judgment of the living began with the house of God, and Adventism rejected the light of the angel of Revelation eighteen as certainly as the Jews rejected Jesus as the Messiah. Those who accepted the light of the angel of Revelation eighteen were then tested by the disappointment of July 18, 2020.

Adwentizmiň ýolbaşçylygy, şol pygamberlik döwründe Mesihiň dogluşy bilen nusgalanyşy ýaly, 1989-njy ýylda gapdaldan geçilip goýuldy. Mesih çokundyrylanda, Hristian ybadathanasynyň “binýady” bolan şägirtleri çagyrmaga başlady; bu bolsa 9/11-i nusgalandyrýar, ýagny üçünji wanyň Yslamy gelende, Reb Öz halkyny Ýeremiýanyň köne ýollaryna—Adwentizmiň binýatlaryny aňladýan şol ýollara—gaýtaryp getirdi. 9/11-de ýaşaýanlaryň hökmi Hudaýyň öýünden başlandy, we Adwentizm Ylham on sekizinji babyň perişdesiniň nuruny, edil ýehudylaryň Isany Mesih hökmünde ret edişleri ýaly, gürrüňsiz ret etdi. Ylham on sekizinji babyň perişdesiniň nuruny kabul edenler bolsa soňra 2020-nji ýylyň 18-nji iýulyndaky lapykeçlik arkaly synagdan geçirildi.

In July of 2023, the light of Daniel eleven, verse eleven identifies the external line of present truth. That light of external prophetic fulfillment found in verse eleven of Daniel eleven was opened up to the resurrected virgins in verse eleven of Revelation chapter eleven. Revelation identifies the internal history that Daniel opens up as the external history.

2023-nji ýylyň iýul aýynda Daniýel on birinji babyň on birinji aýatynyň ýagtylygy häzirki hakykatyň daşky ugruny kesgitleýär. Daniýel on birinji babyň on birinji aýatynda duş gelýän daşky pygamberlik ýerine ýetmesiniň şol ýagtylygy, Ylham kitaby on birinji babyň on birinji aýatyndaky direlen gyzlara açyldy. Ylham kitaby Daniýeliň daşky taryh hökmünde açyp görkezýän zadynyň içki taryhdygyny kesgitleýär.

Those who have considered the light that was opened up beginning in July of 2023 represent two distinct classes, for there have already been those who once walked together after July, 2023 who no longer walk together. The judgment is progressive and beginning at 9/11 the Seventh-day Adventist church was given “time to repent” of her rejection of the “rules of prophetic interpretation adopted by Miller and his associates,” which they have progressively rejected beginning in 1863. Beginning at 9/11 until July 18, 2020 the Seventh-day Adventist church was given its final opportunity to repent, and at that point those who had participated in the 2020 Nashville proclamation were tested. In July, the final phase of purification is represented by verses eleven of chapters eleven in the books of Daniel and the Revelation.

2023-nji ýylyň iýul aýyndan başlap açylan nura üns berenler iki aýry synpy aňladýar, çünki eýýäm 2023-nji ýylyň iýulyndan soň bir wagtlar bile ýören, emma indi bile ýöremeýänler bolup geçdi. Höküm tapgyrlaýyn bolup, 9/11-den başlap Ýedinji Gün Adventistler ýygnagyna olaryň 1863-nji ýyldan başlap kem-kemden ret edip gelen “Milleriň we onuň ýoldaşlarynyň kabul eden pygamberlik düşündirişiniň düzgünlerini” ret edendigi üçin “toba etmäge wagt” berildi. 9/11-den 2020-nji ýylyň 18-nji iýulyna çenli Ýedinji Gün Adventistler ýygnagyna toba etmek üçin iň soňky mümkinçilik berildi, we şol pursatda 2020-nji ýylyň Naşwil wagyzyna gatnaşanlar synagdan geçirildi. Iýul aýynda arassalanmanyň iň soňky tapgyry Daniel we Ylham kitaplarynyň on birinji baplarynyň on birinji aýatlary arkaly görkezilýär.

It is in this testing process that the second of three tests is accomplished. The second test is a visual test, that is preceded by a test of appetite and that concludes with the third test, which unlike the prior two tests is a litmus test. When the virgins awake at Midnight to the call “Behold the Bridegroom cometh,” one class has the necessary oil and the other is lost. The Millerites fulfilled this very experience and in so doing they manifested an understanding of both an external and internal line of prophecy.

Bu synag döwründe üç synagyň ikinjisi amala aşyrylýar. Ikinji synag görýän synagdyr; onuň öňünden işdä synagy geçýär we ol üçünji synag bilen tamamlanýar; üçünji synag bolsa öňki iki synagdan tapawutlylykda litmus synagydyr. Gyzlar ýarygije “Ine, Ýigit gelýär” diýen çagyryşa oýananlarynda, bir topar zerur ýag bilen üpjün edilendir, beýlekisi bolsa heläk bolýar. Milleritler hut şu tejribäni ýerine ýetirdiler we şeýle etmek bilen daşarky hem içki pygamberlik çyzygyna düşünýändiklerini ýüze çykardylar.

When they proclaimed the second angel’s message by identifying the fallen Protestant churches as the daughters of Babylon, they were proclaiming a message that was external to their experience. In order to proclaim the message of the Midnight Cry they first needed to see themselves as the virgins who had been in a tarrying time. In verse eleven of both Daniel and the Revelation chapter eleven the internal and external messages were opened up as present truth since July of 2023.

Olar ýykylen protestant buthanalaryny Wawilonyň gyzlary diýip kesgitlemek arkaly ikinji perişdäniň habaryny yglan edenlerinde, olar özleriniň tejribesinden daşarky bolan bir habary yglan edýärdiler. Ýarygijäniň Gykylygynyň habaryny yglan etmek üçin olar ilki özlerini gijikme döwründe bolan päk gyzlar hökmünde görmelidilerdi. Daniel kitabynda hem-de Ylhamyň on birinji babynda on birinji aýatda içerki we daşarky habarlar 2023-nji ýylyň iýul aýyndan bäri häzirki hakykat hökmünde açylyp görkezildi.

In chapter one of Daniel, the second and visual test was when they found Daniel and the three worthies countenances fairer and fatter in “appearance” than those who ate the Babylonian fare. In chapter two the visual test is represented as a prophetic test that demands to correctly interpret a hidden message that is ultimately shown to be the image of the kingdoms of Bible prophecy. Chapters one, two and three of Daniel represent the first, second and third angels of Revelation fourteen.

Danyýlyň birinji babynda ikinji we göz bilen görülýän synag, Danyýyl bilen üç wepaly adamyň ýüz-keşpleriniň Wawil naharyny iýenlerden “görnüşde” has nurana we semiz tapylmagy boldy. Ikinji babynda bolsa göz bilen görülýän synag pygamberlik synagy hökmünde görkezilýär; ol gizlin habary dogry düşündirmegi talap edýär, we şol habar ahyrsoňunda Mukaddes Kitap pygamberligindäki patyşalyklaryň şekili bolup çykýar. Danyýylyň birinji, ikinji we üçünji baplary Ylham kitabynyň on dördünji babyndaky birinji, ikinji we üçünji perişdeleri aňladýar.

The second angel of Revelation fourteen addresses the external message of the Millerite history, and chapter two of Daniel also addresses the external line with the image of the beasts of prophetic history. The visual test in chapter one was based upon Daniel and the three worthies, and is therefore the internal line. The external and internal lines of prophecy represented with the parallel of Daniel chapters one through three with the three angels of Revelation fourteen, produce another witness to the second angels’ message as fulfilled by the Millerites.

Ylhamyň on dördünji babyndaky ikinji perişde Millerit taryhynyň daşky habaryna ýüzlenýär, Danyýeliň ikinji baby hem pygamberlik taryhynyň haýwanlarynyň şekili arkaly şol daşky ugry beýan edýär. Birinji bapdaky görüş synagy Danyýele we onuň üç wepaly ýoldaşyna esaslanýardy, şonuň üçin ol içki ugurdyr. Ylhamyň on dördünji babyndaky üç perişde bilen Danyýeliň birinji babyndan üçünji baby aralygyndaky deňeşdirme arkaly görkezilen pygamberligiň daşky we içki ugurlary, ikinji perişdäniň habarynyň Milleritler tarapyndan amala aşandygyny tassyklaýan ýene bir şaýatlygy berýär.

The Millerites proclaimed both an external and internal message when they fulfilled the proclamation of the Midnight Cry. Their external message was the second angel of Revelation fourteen, thus directly tying the Millerite’s message with the second angel and the image of Daniel two. The image represents the external kingdoms of Bible prophecy from literal Babylon unto modern Babylon that comes to its end at the close of human probation. The Millerites connect again with the external message of Babylon. Daniel’s visual test was based upon the diet which he chose to eat, and the first angel of Revelation ten who came down and placed one foot on the earth and the other on the sea had a little book open, which John was commanded to eat. The first angel is represented by appetite and is followed by a visual test. The visual test includes and internal and external line of truth.

Milleritler «Gijäniň ýaryndaky çagyryşyň» yglan edilmegini ýerine ýetirende, daşarky hem-de içki habary wagyz etdiler. Olaryň daşarky habary Ylham kitaby on dördünji bapdaky ikinji perişdäniň habarydy; şeýlelik bilen Milleritleriň habary gönüden-göni ikinji perişde hem-de Daniýel iki bapdaky şekil bilen baglanyşýar. Ol şekil, Mukaddes Kitabyň pygamberliklerinde beýan edilýän daşarky patyşalyklary hakyky Wawilondan başlap, ynsan synag möhletiniň soňunda soňuna çykýan häzirki Wawilona çenli görkezýär. Milleritler Wawilonyň daşarky habary bilen ýene-de baglanyşýarlar. Daniýeliň görüş synagy onuň iýmegi üçin saýlan iýmitine esaslanýardy, we Ylham kitaby onunjy bapdaky ýere bir aýagyny, deňze bolsa beýleki aýagyny goýan, elinde açyk kiçijik kitap bolan we Ýahýa iýmek buýrulan birinji perişde hem şonuň bilen baglanyşyklydyr. Birinji perişde işdä bilen aňladylýar we onuň yzyny görüş synagy eýerýär. Görüş synagy hakykatyň içki hem-de daşarky ugruny öz içine alýar.

Verse eleven of Daniel eleven, in parallel with verse eleven of Revelation eleven represents the two-fold visual test. The test concludes at the litmus test, when the virgins manifest whether they have the oil or not. That manifestation occurs just before the close of probation at the Sunday law in the United States. The close of probation at the Sunday law was typified by October 22, 1844. Just before October 22, 1844 on August 17, 1844 the Millerites carried the message like a tidal wave across the eastern seaboard of the United States.

Danyýlyň on birinji babyndaky on birinji aýat, Ylhamyň on birinji babyndaky on birinji aýat bilen deňeşdirilende, iki gatlakly göz bilen synagyny aňladýar. Bu synag, gyzlaryň ýagynyň bardygyny ýa-da ýokdugyny aýan edýän pursatynda, ýagny litmus synagynda jemlenýär. Şol aýan bolmak, Amerikanyň Birleşen Ştatlarynda ýekşenbe kanunyndaky synag möhletiniň ýapylmagynyň edil öň ýanynda bolup geçýär. Ýekşenbe kanunyndaky synag möhletiniň ýapylmagy 1844-nji ýylyň 22-nji oktýabry bilen nyşanlandyryldy. 1844-nji ýylyň 22-nji oktýabrynyň edil öň ýanynda, 1844-nji ýylyň 17-nji awgustynda, Milleritler bu habary Amerikanyň Birleşen Ştatlarynyň gündogar deňiz kenary boýunça joşgunly tolkun kimin ýaýratdylar.

1989 is the time of the end when the book of Daniel was unsealed and when the book of Daniel is unsealed there is always an increase of knowledge which produces two classes of worshippers. 1989 is the first of those three testing waymarks as typified by the arrival of the first angel in 1798. When the first angel descended on August 11, 1840 he typified the angel of Revelation eighteen descending on 9/11. The first disappointment of Millerite history marked the arrival of the second angel and typified July 18, 2020, and the beginning of the tarrying time. The Millerites progressively awakened to the message of the second angel and that they were the virgins in the parable of the ten virgins. They were fully awakened at the Exeter camp meeting in August of 1844. The one hundred and forty-four thousand were awakened in July 2023 when the message of the Midnight Cry began to be progressively unsealed.

1989-njy ýyl Danyýel kitabynyň möhleti açylan ahyrzaman wagtydyr; Danyýel kitaby açylanda bolsa, hemişe iki topar ybadat edijini emele getirýän bilim artmagy bolýar. 1989 şol üç synag ýolbelgisiniň birinjisidir; ol 1798-nji ýylda birinji perişdäniň gelmegi bilen nusgalandyrylandyr. Birinji perişde 1840-njy ýylyň 11-nji awgustynda inende, ol 9/11-de inýän Ylham on sekizinji bapdaky perişdäni nusgalandyrdy. Millerçi taryhynyň ilkinji lapykeçligi ikinji perişdäniň gelmegini belläp geçdi we 2020-nji ýylyň 18-nji iýulyny hem-de gijä galma döwrüniň başlangyjyny nusgalandyrdy. Millerçiler ikinji perişdäniň habaryna we özleriniň on gyz baradaky tymsaldaky gyzlardygyny barha oýandylar. Olar 1844-nji ýylyň awgustyndaky Exeter lager ýygnagynda doly oýandylar. Ýüz kyrk dört müň 2023-nji ýylyň iýulynda, Ýarygije Gykylygynyň habary kem-kemden açylyp başlanda, oýandy.

The tarrying time ended for the Millerites at Exeter, just as it ended for the family of Lazarus when Jesus resurrected Lazarus to become the crowning act of Christ ministry, when Lazarus became the “seal” of His ministry. Lazarus resurrection marks the end of the tarrying time, and the sealing of God’s people. The Triumphal Entry that followed typified the proclamation of the Midnight Cry message in Millerite history. The theme of verse eleven of Daniel chapter eleven is the rise and fall of the king of the south and it leads to the battle of Panium in verses thirteen to fifteen. Those verses are the litmus test where the seal is placed upon the foreheads of the men and women who are to be lifted up as an ensign in verse sixteen.

Lazarusyň Isa tarapyndan direldilmegi arkaly Mesihiň hyzmatynyň täji bolan iş amala aşanda, Onuň hyzmatynyň “möhri” Lazaryň özi bolanda, Milleritler üçin Ekseterde gijikme döwri edil Lazaryň maşgalasy üçin tamamlanşy ýaly tamamlandy. Lazaryň direlişi gijikme döwrüniň soňuny we Hudaýyň halkynyň möhürlenmegini alamatlandyrýar. Ondan soň gelen Şanly Giriş Milleritler taryhynda Ýarygije Çagyryşy habarynyň yglan edilişiniň nusgasy boldy. Danyýeliň on birinji babyndaky on birinji aýatyň temasy günorta patyşasynyň ýokary galşy we ýykylşydyr, we bu on üçünji-on bäşinji aýatlarda Panium söweşine alyp barýar. Şol aýatlar on altynjy aýatda baýdak hökmünde ýokary göterilmeli erkekleriň we aýallaryň maňlaýlaryna möhüriň goýulýan ýerindäki synag daşy bolup durýar.

Verse fifteen was fulfilled at the Battle of Panium which aligns with Christ’s visit to Caesarea Philippi. There at Caesarea Philippi Christ turned Simon Barjonah’s name unto Peter marking the sealing of the one hundred and forty-four thousand. From then on the light of the soon-coming cross was opened up to the disciples. When Christ changed Simon’s name to Peter just before the cross, it aligned with the litmus test of Exeter and Lazarus leading the Triumphal Entry into Jerusalem. The Exeter camp meeting from the 12th to the 17th of August represents the final settling into the truth before the shaking that is the earthquake of the Sunday law in chapters eleven of Daniel and Revelation.

On bäşinji aýat Panium söweşinde ýerine ýetdi; bu waka Mesihiň Kaisareýa Filipä baryp görmegi bilen laýyk gelýär. Şol ýerde, Kaisareýa Filipide, Mesih Simon Barýonanyň adyny Petere öwrüp, ýüz kyrk dört müňüň möhürlenmegini belläp geçdi. Şondan beýläk, ýakynlaşýan haça degişli nury şägirtlere açylyp başlandy. Mesih haçdan biraz öň Simonyň adyny Petere üýtgedende, bu Exeter bilen Lazaryň synag ölçegi bilen laýyk gelip, Iýerusalime dabaraly girişiň öňüni açdy. 12-nji awgustdan 17-nji awgusta çenli bolan Exeter düşelge ýygnagy, Danyýeliň hem-de Ylhamyň on birinji baplarynda ýekşenbe kanunynyň ýer titremesi hökmünde görkezilen sarsgynyndan öň hakykatda ahyrky berkarar bolmagy aňladýar.

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

> «Battle Creekdäki iş hem şol bir tertipdedir. Sanitariýumdaky ýolbaşçylar imansyzlar bilen gatyşypdyrlar, olary az-köp derejede öz geňeşlerine kabul edipdirler, emma bu, göýä gözleri ýumuk halda işe girişmek ýalydyr. Olar islendik wagtda üstümize dökülip biljek zady görmäge tapawutlandyryş ukybyndan mahrumdyrlar. Alaçsyzlygyň, urşuň we gan döküşligiň ruhy bardyr, we şol ruh wagtyň juda soňuna çenli artar. Hudaýyň halky maňlaýlarynda möhürlenensoň derrew — bu görülip bilinjek haýsydyr bir möhür ýa-da alamat däl-de, eýsem hakykatda hem akyl taýdan, hem ruhy taýdan berk ornaşmakdyr, şonuň üçin olar gymyldadylmazlar — Hudaýyň halky möhürlenip, sarsdyrylyşa taýýarlanan badyna, ol geler. Aslynda, ol eýýäm başlandy. Hudaýyň hökümleri häzir ýurduň üstündedir, geljek zady bilmegimiz üçin bize duýduryş bermek maksady bilen». Manuscript Releases, 10-njy tom, 252.

The sealing of the one hundred and forty-four thousand was represented by the Exeter camp meeting, Christ changing Simon’s name to Peter and the resurrection of Lazarus. That resurrection typifies the resurrection of the two witnesses in Revelation chapter eleven. Verses ten through sixteen represent the hidden history of verse forty. The unsealing of the hidden history of verse forty began within the historical fulfillment of verse eleven and the Ukrainian war. From July of 2023 that hidden history has been in the process of being unsealed by the Lion of the tribe of Judah.

Ýüz kyrk dört müň adamyň möhürlenmegi Exeter çadyr ýygnagy, Mesihiň Simonyň adyny Petere üýtgetmegi we Lazaryň direldilmegi arkaly şekillendirildi. Şol direldiliş Ylham kitabynyň on birinji babyndaky iki şaýadyň direldilişiniň nusgasydyr. Onunjy aýatdan on altynjy aýada çenli kyrkynjy aýadyň gizlin taryhyny görkezýär. Kyrkynjy aýadyň gizlin taryhynyň açylyp başlanylmagy on birinji aýadyň taryhy ýerine ýetmesiniň we Ukrain söweşiniň çäginde başlandy. 2023-nji ýylyň iýul aýyndan bäri şol gizlin taryh Ýahuda taýpasynyň Arslany tarapyndan açylmak işiniň dowamynda bolup gelýär.

When the candidates to be among the one hundred and forty-four thousand were resurrected in verse eleven of Revelation chapter eleven the visual prophetic test that must be passed before probation closes at the Sunday law, which Sister White identifies as the test of the image of the beast, began.

Ylham möhleti ýekşenbe güni baradaky kanun bilen tamamlanmazyndan ozal geçilmeli bolan, uýamyz Waýtyň ýyrtyjynyň heýkeliniň synagy diýip kesgitlän, göze görünýän pygamberlik synagy, Ylham kitabynyň on birinji bap, on birinji aýatynda ýüz kyrk dört müňüň arasynda bolmaga dalaşgär bolanlar direlende başlandy.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be t he 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 açyk görkezdi welin, wagyz-nesihat döwrüniň ýapylmagyndan öň ýyrtyjynyň keşbi kemala getiriler; çünki bu, Hudaýyň halky üçin olaryň baky ykbalynyň çözüljek beýik synagy bolar. Seniň garaýşyň şeýle bir gapma-garşylykly bulaşyklykdan ybarat welin, az sanly adam aldanaýmasa.

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

> “Aýan bolşy ýaly, bu mesele Ylham 13-de açyk beýan edilýär; [Ylham 13:11–17 sitata getirilýär].”

> “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, möhürlenmezden ozal Hudaýyň halkynyň geçmeli synagydyr. Onuň kanunyny berjaý etmek we galp bir sabaty kabul etmekden ýüz öwürmek arkaly Hudaýa bolan wepadarlygyny subut edenleriň hemmesi Reb Hudaý Ýehowanyň baýdagynyň astynda orun alar we diri Hudaýyň möhürini alar. Asmandan gelip çykan hakykatdan ýüz öwrenler we ýekşenbe sabatyny kabul edenler bolsa, haýwanyň nyşanyny alarlar.” Manuscript Releases, 15-nji tom, 15.

The external line of prophecy is unsealed in the history of verse eleven of Daniel eleven and the internal line is unsealed in Revelation chapter eleven verse eleven. The external line identifies how the image of the beast, which represents the combination of church and state with the church in control of the relationship is formed during the period of the judgment of the living. The internal line identifies how the image of Christ which represents a combination of divinity with humanity is formed during the judgment of the living.

Pygamberligiň daşky çyzygy Danyýel 11-iň 11-nji aýatynyň taryhynda açylýar, içki çyzyk bolsa Ylham kitaby 11-nji bap 11-nji aýatda açylýar. Daşky çyzyk diri bolanlaryň höküm edilýän döwründe, haçan-da ybadathana bilen döwletiň utgaşygyny aňladýan, bu gatnaşyklarda ybadathananyň gözegçilik edýän wagşy janawaryň keşbiniň nähili emele gelýändigini görkezýär. Içki çyzyk diri bolanlaryň höküm edilmeginiň dowamynda, ylahylyk bilen ynsanlygyň utgaşygyny aňladýan Mesihiň keşbiniň nähili emele gelýändigini görkezýär.

The reform movement of the third angel and the one hundred and forty-four thousand began at the time of the end in 1989 as represented in verse ten of Daniel eleven. The perfect fulfillment of Daniel chapter twelve then began.

Üçünji perişdäniň we ýüz kyrk dört müňüň özgertme hereketi, Danyýel on biriň onunjy aýatynda şekillendirilişi ýaly, ahyrzamanyň wagtynda, 1989-njy ýylda başlandy. Şondan soň Danyýel on ikinji babyň kämil amala aşmagy başlandy.

> 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.

> Soňra ol şeýle diýdi: «Ýoluňa dowam et, eý Daniýel; çünki bu sözler ahyrzamanyň wagtyna çenli ýapyk we möhürlenen bolar. Köpüsi päklener, agardar we synagdan geçiriler; emma erbetler erbetlik ederler; erbetleriň hiç biri düşünmez; emma akyldarlar düşünerler». Daniýel 12:9, 10.

Verse ten of chapter eleven represents the beginning of a “purification process” that is represented by the first angel as fearing God. Verses eleven and twelve represent where the one hundred and forty-four thousand are made white. The book of Zechariah identifies that experience.

On birinji bölüminiň onunjy aýaty ilkinji perişde tarapyndan Hudaýdan gorkmak hökmünde şekillendirilýän “täzeleniş arassalanma işiniň” başlangyjyny aňladýar. On birinji we on ikinji aýatlar ýüz kyrk dört müňüň ak edilýän ýerini aňladýar. Zekerýa kitaby şol tejribäni kesgitleýär.

> And he shewed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to resist him. And the Lord said unto Satan, The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire? Now Joshua was clothed with filthy garments, and stood before the angel. And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment. And I said, Let them set a fair mitre upon his head. So they set a fair mitre upon his head, and clothed him with garments. And the angel of the Lord stood by. Zechariah 3:1–5.

> Soňra ol maňa Rebbiň perişdesiniň öňünde duran baş ruhany Ýeşuwany we oňa garşy durmak üçin onuň sag el tarapynda duran Şeýtany görkezdi. Reb Şeýtana diýdi: «Ýa Reb seni ýazgarsyn, eý Şeýtan; hatda Iýerusalimi saýlan Reb seni ýazgarsyn; bu otdan alnyp çykarylan bir köz dälmi?» Ýeşuwa bolsa hapa lybas geýnip, perişdesiniň öňünde durýardy. Şonda ol onuň öňünde duranlara ýüzlenip diýdi: «Onuň üstünden hapa lybaslary çykaryň». Soňra oňa diýdi: «Ine, Men seniň bikanunlygyňy senden aýyrdym we saňa başga geýim geýdirerin». Menem diýdim: «Onuň başyna päk selle goýsunlar». Şeýlelikde onuň başyna päk selle goýdular we oňa lybas geýdirdiler. Rebbiň perişdesi hem ýanynda durdy. Zekerýa 3:1–5.

This passage is fulfilled in the final work of Christ as the High Priest and represents the sealing of the one hundred and forty-four thousand.

Bu bölek Mesihiň Baş Ruhany hökmünde ýerine ýetirýän ahyrky işinde amal bolýar we ýüz kyrk dört müňüň möhürlenmegini aňladýar.

> “Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement. The remnant church will then be brought into great trial and distress. Those who keep the commandments of God and the faith of Jesus will feel the ire of the dragon and his hosts. Satan numbers the world as his subjects; he has gained control even of many professing Christians. But here is a little company who are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. As he influenced the heathen nations to destroy Israel, so in the near future he will stir up the wicked powers of earth to destroy the people of God. Men will be required to render obedience to human edicts in violation of the divine law.” Prophets and Kings, 587.

> “Zekerýanyň Ýeşuwa we Perişde baradaky görnüşi, uly ýaraşyk güniniň soňky wakalarynda Hudaýyň halkynyň başyndan geçirjek tejribesine aýratyn güýç bilen degişlidir. Şonda galyndy ybadathana uly synaga we gam-gussa düşüriler. Hudaýyň buýruklaryny we Isanyň imanyny saklaýanlar aždarhanyň hem onuň goşunlarynyň gazabyny duýarlar. Şeýtan dünýäni öz raýatlary hökmünde hasaplaýar; ol hatda Mesihçidigini aýdýanlaryň köpüsiniň üstünden hem gözegçilik gazandy. Emma ine, onuň hökümranlygyna garşy durýan kiçijik bir topar bar. Eger olary ýer ýüzünden ýok edip bilse, onuň ýeňşi doly bolar. Ol butparaz halklary Ysraýyly ýok etmäge nädip täsir eden bolsa, şonuň ýaly hem ýakyn geljekde ýeriň erbet güýçlerini Hudaýyň halkyny ýok etmek üçin öjükdirer. Adamlardan ylahy kanuny bozup, ynsan buýruklaryna boýun bolmak talap ediler.” Pygamberler we Patyşalar, 587.

The “closing scenes of the great day of atonement” is the sealing of first the one hundred and forty-four thousand which is followed thereafter with the sealing of God’s other children wo are currently in Babylon.

“Beýik Ýaraşyş Gününiň jemleýji wakalary” ilki ýüz kyrk dört müň adamyň möhürlenmegidir; ondan soň bolsa häzir Babilde bolan Hudaýyň beýleki çagalarynyň möhürlenmegi gelýär.

> “As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments,’ and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ Zechariah 3:4. The spotless robe of Christ’s righteousness is placed upon the tried, tempted, faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. A ‘fair miter’ is set upon their heads.

> Hudaýyň halky Onuň huzurynda janlaryny ezip, ýüregiň päkligi üçin ýalbarýarka, şeýle buýruk berilýär: “Hapa eşikleri aýryň”; we ruhlandyryjy sözler aýdylýar: “Ine, seniň bikanunlygyňy senden aýyrdym, saňa bolsa täze eşik geýdirerin.” Zakarýa 3:4. Mesihe degişli dogrulygyň tegmilsiz dony synagdan geçen, synalan, wepaly Hudaý çagalarynyň egnine geýdirilýär. Ýigrenilen galyndy şanly lybaslara bürenýär, mundan beýläk dünýäniň bozgakçylyklary bilen hiç wagt hapalanmaz. Olaryň atlary Guzynyň ýaşaýyş kitabynda saklanýar, ähli asyrlaryň wepalylarynyň arasynda hasaba alynýar. Olar aldawçynyň mekir tilsimlerine garşy durdular; aždarhanyň arryldysy olaryň wepadarlygyny sarsdyrmady. Indi olar synagçynyň hilelerinden ebedilik howpsuzdyrlar. Olaryň günäleri günäniň başlangyççysyna geçirilýär. Olaryň başyna “owadan täç” goýulýar.

> “While Satan has been urging his accusations, holy angels, unseen, have been passing to and fro, placing upon the faithful ones the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’ Revelation 14:4, 5.

> Şeýtan öz aýyplamalaryny gaýta-gaýta öňe sürüp duran mahaly, görünmeýän mukaddes perişdeler o ýana-bu ýana gatnap, wepaly adamlaryň üstüne diri Hudaýyň möhürini basyp ýördüler. Bular Guzy bilen bile Sion dagynda duranlardyr; olaryň maňlaýlarynda Atasynyň ady ýazylgydyr. Olar tagtyň öňünde täze aýdymy aýdýarlar; ol aýdymy ýer ýüzünden halas edilen ýüz kyrk dört müňden başga hiç kim öwrenip bilmez. «Bular Guzynyň nirä barsa, onuň yzyna düşýänlerdir. Bular adamlaryň arasyndan Hudaýa we Guza ilkinji miweler hökmünde halas edilenlerdir. Olaryň agzyndan hile tapylmady, çünki olar Hudaýyň tagtynyň öňünde kemçiliksizdirler». Ylham 14:4, 5.

> “Now is reached the complete fulfillment of the words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My Servant the Branch.’ Zechariah 3:8. Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.’ Isaiah 4:2, 3.” Prophets and Kings, 591, 592.

> Indi Perişdäniň sözleriniň doly ýerine ýetmegi gazanylýar: ‘Indi gulak goý, eý baş ruhany Ýeşuwa, sen we öňüňde oturan ýoldaşlaryň; çünki olar geň galynýan adamlardyr; sebäbi, ine, Men Öz Gulumy — Şahany — çykaryp getirerin.’ Zekarýa 3:8. Mesih Öz halkynyň Halasgäri we Gutaryjysy hökmünde aýan edilýär. Indi hakykatdan-da galyndylar ‘geň galynýan adamlardyr,’ çünki olaryň ýolagçylykdaky gözýaşlary we peseldilmegi Hudaýyň we Guzynyň huzurynda şatlyga hem-de hormata orun berýär. ‘Şol günde Rebbiň Şahasy gözel we şöhratly bolar, ýeriň miwesi bolsa Ysraýyldan gutulanlar üçin ajaýyp we görmegeý bolar. Şeýle hem bolar welin, Sionda galan we Iýerusalimde diri galan her bir adam, ýagny Iýerusalimde ýaşaýanlaryň arasynda ýaşaýjylaryň sanawyna ýazylan her bir kişi mukaddes diýlip atlandyrylar.’ Işaýa 4:2, 3.” Patyşalar we Pygamberler, 591, 592.

The sealing is the second step of Daniel’s “purified, made white and tried.” Verses eleven and twelve identify the final rise and fall of Russia, the prophetic king of the south which precedes the Battle of Panium in verses thirteen through fifteen. When the one hundred and forty-four thousand have their filthy garments removed by Christ in the closing scenes of the great day of atonement, they receive a “fair miter,” which is Daniel’s promotion to the third ruler, along with the scarlet robe and the golden chain. That is also Joseph’s gift of the golden chain, his promotion to the second ruler and the gift of the king’s ring. The “ring” represents the royal seal which a ruler used to impress his laws with the royal seal.

Möhürlenmek Danyýlyň «päklenip, ak edilen we synalan» diýen sözleriniň ikinji ädimidir. On birinji we on ikinji aýatlar on üçünji aýatdan on bäşinji aýata çenli beýan edilýän Paniý söweşiniň öň ýanynda ýüze çykýan pygamberlikdäki günorta patyşasy bolan Russiýanyň ahyrky gezek ýokary galşyny we pese gaçyşyny görkezýär. Ýüz kyrk dört müň adam uly geçiĢ gününiň jemleýji sahnalarynda Mesih tarapyndan hapa lybaslary aýrylanda, olar «owadan selle» alýarlar; bu bolsa gyzyl don we altyn zynjyr bilen bilelikde Danyýlyň üçünji häkimlige göterilmegidir. Şol bir zat hem Ýusubyň alan altyn zynjyry, onuň ikinji häkimlige göterilmegi we patyşanyň ýüzüginiň berilmegidir. «Ýüzük» hökümdaryň öz kanunlaryny patyşalyk möhüri bilen tassyk etmek üçin ulanýan patyşalyk möhürini aňladýar.

Darius used his signet to seal the pit where Daniel was placed among the lions.

Daryýus öz möhür ýüzügini ulanyp, Daniýel ýolbarslaryň arasyna taşlanan çukury möhürledi.

> Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee. And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel. Daniel 6:16, 17.

> Soň patyşa buýruk berdi, Danieli getirip, arslanlaryň hinine taşladylar. Patyşa Daniele ýüzlenip: «Üznüksiz gulluk edýän Hudaýyň seni halas eder» diýdi. Soň bir daş getirilip, hiniň agzyna goýuldy; Daniel babatda niýetiň üýtgedilmezligi üçin, patyşa ony öz möhri we begleriniň möhri bilen möhürledi. Daniel 6:16, 17.

The Hebrew word translated as “signet” is H5824 in Strongs, and it is derived from a root word corresponding to H5823; meaning a signet ring (as engraved). Joshua before the angel, Daniel in the lion’s den, Joseph before Pharaoh represent the sealing of the one hundred and forty-four thousand, which is the second test in Daniel twelve where those who have been purified, are then “made white,” in advance of being “tried.” These lines are also represented by “ Zerubbabel,” “the son of Shealtiel.”

“Signet” diýlip terjime edilen ibrany sözi Strongs-da H5824 bolup, H5823-e gabat gelýän kök sözden gelip çykýar; onuň manysy möhür ýüzügi (nagyşlanan hökmünde). Perişdäniň öňündäki Ýeşuwa, ýolbarslaryň hinindäki Daniýel, Fyrownyň öňündäki Ýusup ýüz kyrk dört müňüň möhürlenmegini aňladýar; bu bolsa Daniýel on ikidäki ikinji synagdyr, onda päklenenler soňra “agardylýar”, “synalmakdan” öň. Bu setirler “Zerubbabel”, “Şealtieliň ogly” arkaly hem aňladylýar.

> In that day, saith the Lord of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the Lord, and will make thee as a signet: for I have chosen thee, saith the Lord of hosts. Haggai 2:23.

> Şol günde, diýýär goşunlaryň Rebbi, men seni, eý meniň hyzmatkärim Zorobabeli, Şealtieliň ogluny, alaryn, diýýär Reb; we seni möhür ýüzügi ýaly ederin; çünki men seni saýlap aldym, diýýär goşunlaryň Rebbi. Haggai 2:23.

Zerubbabel means offspring of Babylon, and his father was Shealtiel, meaning “asked of God.” Zerubbabel represents the second angel’s message which calls the offspring of Babylon into God’s flock in the last days. The element of “prayer” is associated with the one hundred and forty-four thousand who call the final offspring of Babylon out, for that revival only occurs with prayer.

Zerubbabel “Wawilonyň nesli” diýmekdir, onuň kakasy bolsa “Hudaýdan dilenilen” manysyny berýän Şealtiýel idi. Zerubbabel soňky günlerde Wawilonyň neslini Hudaýyň sürüsine çagyrýan ikinji perişdäniň habaryny aňladýar. “Doga” unsury Wawilonyň iň soňky neslini daşardan çykarmaga çagyrýan ýüz kyrk dört müň bilen baglanyşyklydyr, çünki şol ruhy janlanma diňe doga bilen bolup geçýär.

> “A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer. While the people are so destitute of God’s Holy spirit, they cannot appreciate the preaching of the Word; but when the Spirit’s power touches their hearts, then the discourses given will not be without effect. Guided by the teachings of God’s Word, with the manifestation of His Spirit, in the exercise of sound discretion, those who attend our meetings will gain a precious experience, and returning home, will be prepared to exert a healthful influence.

> “Biziň aramyzda hakyky takwalygyň täzeden janlanmagy ähli zerurlyklarymyzyň iň beýigi we iň gaýragoýulmasyzydyr. Muny gözlemek biziň ilkinji işimiz bolmalydyr. Rebbiň berekedini almak üçin yhlasly tagalla edilmelidir, bu bolsa Hudaýyň Öz berekedini bize bermäge islegsizdigi üçin däl-de, eýsem biziň ony kabul etmäge taýýar däldigimiz üçindir. Gökdäki Atamyz, Ondan soraýanlara Öz Mukaddes Ruhuny bermäge, ýer ýüzündäki ene-atalaryň öz çagalaryna ýagşy sowgatlar bermäge taýýardygyndan hem has taýýardyr. Emma boýun almak, özüňi kiçeltmek, toba etmek we yhlasly doga arkaly, Hudaýyň Öz berekedini bermäge wada eden şertlerini ýerine ýetirmek biziň işimizdir. Täzeden janlanmaga diňe doga jogap hökmünde garaşylmalydyr. Adamlar Hudaýyň Mukaddes Ruhundan şeýle derejede mahrum bolanlarynda, Sözüň wagyz edilmegine gadyr goýup bilmeýärler; emma Ruhuň gudraty olaryň ýüreklerine täsir eden mahaly, şonda edilen wagyzlar täsirsiz bolmaz. Hudaýyň Sözüniň tälimleri boýunça ugrukdyrylyp, Onuň Ruhunyň aýan bolmagy bilen, paýhasly düşünjäni ulanyp, ýygnaklarymyza gatnaşýanlar gymmatly bir tejribe gazanarlar we öýlerine dolanansoň, peýdaly täsir ýetirmäge taýýar bolarlar.”

> “The old standard bearers knew what it was to wrestle with God in prayer, and to enjoy the outpouring of His Spirit. But these are passing off from the stage of action; and who are coming up to fill their places? How is it with the rising generation? Are they converted to God? Are we awake to the work that is going on in the heavenly sanctuary, or are we waiting for some compelling power to come upon the church before we shall arouse? Are we hoping to see the whole church revived? That time will never come.

> Köne baýdak göterijiler doga arkaly Hudaý bilen göreşmegiň nämedigini, hem-de Onuň Ruhunyň dökülip berlişinden lezzet almagyň nämedigini bilýärdiler. Emma olar iş meýdanyndan çekilip barýarlar; olaryň orunlaryny doldurmak üçin kimler öňe çykýar? Ösüp gelýän nesliň ýagdaýy nähili? Olar Hudaýa öwrüldilermi? Biz gökdäki mukaddes mekanda dowam edýän işe oýarmy, ýogsa biz oýanýançak, ybadathananyň üstüne täsirli bir güýjüň inmegine garaşýarysmy? Biz tutuş ybadathananyň janlanyşyny görmäge umyt baglaýarysmy? Ol wagt hiç haçan gelmez.

> “There are persons in the church who are not converted, and who will not unite in earnest, prevailing prayer. We must enter upon the work individually. We must pray more, and talk less. Iniquity abounds, and the people must be taught not to be satisfied with a form of godliness without the spirit and power. If we are intent upon searching our own hearts, putting away our sins, and correcting our evil tendencies, our souls will not be lifted up unto vanity; we shall be distrustful of ourselves, having an abiding sense that our sufficiency is of God.” Selected Messages, book 1, 121, 122.

> Ybadathan içinde imana gelmedik adamlar bar, olar yhlasly, üstün gelýän dogada birleşmezler. Biz işe her birimiz aýratynlykda başlamalydyrys. Biz has köp doga etmeli, az geplemeli. Kanunsyzlyk artýar, we halka takwalygyň diňe görnüşi bilen, emma ruhy hem güýji bolmazdan kanagatlanmazlyk öwredilmelidir. Eger biz öz ýüreklerimizi barlamaga, günälerimizi aýyrmaga we erbet meýillerimizi düzetmäge çyn ýürekden ymtylsak, onda janlarymyz bihuda zada göterilmez; biz özümize ynamsyz bolarys, ýeterliligimiziň Hudadandygyny dowamly duýup ýaşarys. Selected Messages, 1-nji kitap, 121, 122.

The waymark of prayer is set forth in Daniel, describing a prayer to understand the external message in chapter two, and also a prayer to fulfill the internal message represented in chapter nine. Zerubbabel and his father Shealtiel represent the sealing of the one hundred and forty-four thousand at the second test, which is the visual test of the image of the beast, which is also the internal test represented in Revelation chapter eleven, verse eleven, and also the external test represented in Daniel chapter eleven, verse eleven.

Doganyň ýolgörkezijisi Daniýel kitabynda beýan edilýär; ol ýerde ikinji bapdaky daşarky habara düşünmek üçin edilen doga, şeýle hem dokuzynjy bapda görkezilen içki habary berjaý etmek üçin edilen doga hem görkezilýär. Zorobabel bilen onuň kakasy Şealtiel ikinji synagda bir ýüz kyrk dört müňüň möhürlenmegini aňladýar; bu bolsa wagşynyň şekiliniň görsel synagydyr; ol aýan kitaby on birinji bap, on birinji aýatda görkezilen içki synag, hem-de Daniýel kitaby on birinji bap, on birinji aýatda görkezilen daşarky synagdyr.

We will continue to address verse eleven in the next article.

On birinji aýata indiki makalada-da seretmegimizi dowam etdireris.

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