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# The Book of Daniel - Number One-Hundred and Seventy-Five

Danyýel Kitaby — Ýüz ýetmiş bäşinji kitap

The Glorified Christ: Prophetic Parallels in Daniel and Revelation

Şöhratlandyrylan Mesih: Daniýel we Ylham kitabyndaky pygamberlik meňzeşlikleri

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Jeff Pippenger

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April 5, 2024

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The vision of Christ in Daniel chapter ten, is the same vision which John saw in the Revelation. It was the “marah” vision, which is the feminine expression of the “mareh” vision of Christ’s appearance. “Mareh” is the vision of the twenty-three hundred years, and its primary meaning is “appearance.” The “appearance” of Christ with both Daniel and John were both visions of the glorified Christ.

Danyýlyň onunjy babyndaky Mesihiň görnüşi, Ýahýanyň Ylhamda gören şol bir görnüşidir. Ol Mesihiň peýda bolşunyň “mareh” görnüşiniň aýal jyns görnüşi bolan “marah” görnüşidi. “Mareh” iki müň üç ýüz ýylyň görnüşidir, onuň esasy manysy bolsa “peýda boluşdyr.” Daniýel hem-de Ýahýa bilen bolan Mesihiň “peýda boluşlary” ikisi-de şöhratlanan Mesihiň görnüşleridi.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. Daniel 10:4–6.

> Birinji aýyň ýigrimi dördünji güni, men Hiddekel diýilýän beýik derýanyň boýunda wagtym, gözlerimi galdyryp seretdim, ine, zygyr matadan geýnen bir adam bardy; onuň bili Uphaz altyny bilen guşalandy. Onuň bedeni berile meňzeýärdi, ýüzi ýyldyrymyň görnüşi ýalydy, gözleri ot çyralary ýalydy, gollary we aýaklary ýalpyldap duran bürünç reňkine meňzeýärdi, sözleriniň sesi bolsa köpçüligiň sesi ýalydy. Daniel 10:4–6.

The word “mareh” which means “appearance” is translated as “the appearance of lightning,” in the passage. The word is used four times in chapter ten, and two times it is translated as “vision”, and two times as “appearance.” It’s used three other times in its feminine form. The word “marah” is the feminine expression of the “appearance” vision. It is defined as “a looking glass”, and it is a “causative” adverb that causes something to happen when it is seen.

“Görnüş” diýmegi aňladýan “mareh” sözi şol bölekde “ýyldyrymyň görnüşi” diýip terjime edilendir. Bu söz onunjy bapda dört gezek ulanylýar; onuň iki ýerinde “görüm”, ýene iki ýerinde bolsa “görnüş” diýip terjime edilýär. Ol başga-da üç gezek zenan görnüşinde ulanylýar. “Marah” sözi “görnüş” görüminiň zenan görnüşli beýanydyr. Ol “aýna” diýip kesgitlenýär we görülende bir zadyň bolup geçmegine sebäp bolýan “sebäp dörediji” hallukdyr.

A causative adverb is derived from an adjective that causes something to happen or produces an effect. In language and grammar, it often refers to verbs or constructions that express the idea of causing someone or something to perform an action or experience a state.

Sebäp dörediji ýagdaýy bildirýän söz, bir zadyň ýüze çykmagyna sebäp bolýan ýa-da täsir döredýän sypatdan emele gelýär. Dil we grammatika taýdan ol köplenç biriniň ýa-da bir zadyň haýsydyr bir hereketi ýerine ýetirmegine ýa-da belli bir ýagdaýy başdan geçirmegine sebäp bolmak düşünjesini aňladýan işliklere ýa-da gurluşlara degişlidir.

For example, in the sentence “She made him laugh,” the verb “made” is causative because it indicates that the subject (she) caused the object (him) to perform the action (laughing).

Mysal üçin, “Ol ony güldürdi” diýen sözlemde “güldürdi” diýen işlik sebäp netijeli işlikdir, çünki ol eýäniň (ol) doldurgyjyň (ony) herekete (gülmäge) mejbur edendigini aňladýar.

“I had my car repaired.” (In this sentence, the subject “I” caused someone else to perform the action of repairing the car.)

«Men ulagymy abatlatdym». (Bu sözlemde «men» diýen eýe ulagyň abatlanmagy işini başga birine etdirdi.)

“She made her students study for the exam.” (Here, the subject “She” caused her students to engage in the action of studying for the exam.)

“Ol öz okuwçylaryna synag üçin okamaga mejbur etdi.” (Bu ýerde “Ol” diýen eýe öz okuwçylarynyň synag üçin okamak hereketine gatnaşmagyna sebäp boldy.)

“He got his hair cut.” (In this case, the subject “He” caused someone else to perform the action of cutting his hair.)

«Ol saçyny kestirdi». (Bu ýagdaýda, “Ol” diýen eýe saçyny kesmek işini başga birine etdirdi.)

“The company had the building renovated.” (In this sentence, the company caused someone else to carry out the action of renovating the building.)

“Kompaniýa binanyň abatlaýyş işleriniň geçirilmegini üpjün etdi.”

“We’ll get the children to help with the chores.” (Here, the subject “We” plans to cause the children to participate in the action of helping with the chores.) In each of these examples, the causative verbs (had, made, got, get) indicate that the subject causes someone else to perform the action specified by the main verb (repaired, study, cut, renovated, help).

“Biz çagalary öý işlerine kömek etmäge çekeris.” (Bu ýerde “Biz” diýen eýe çagalaryň öý işlerine kömek etmek hereketine gatnaşmagyny üpjün etmegi meýilleşdirýär.) Bu mysallaryň her birinde sebäp bildirýän işlikler (had, made, got, get) eýäniň başga birini esasy işlikde görkezilen hereketi (repaired, study, cut, renovated, help) ýerine ýetirmäge mejbur edýändigini ýa-da oňa sebäp bolýandygyny görkezýär.

The “mareh” vision of the appearance, when expressed in feminine tense “marah”, and as defined as “a looking glass” identifies that the vision of the glorified Christ, is reproduced in those who behold the vision. When Daniel saw the “appearance” of Christ as lightning, a class of persons fled in fear, but for Daniel it produced a miraculous change within him.

Daşky görnüşi aňladýan “mareh” görnüşi, haçan-da aýal jyns zamanynda “marah” görnüşinde beýan edilip, “aýna” hökmünde kesgitlenende, şöhratlanan Mesihiň görnüşiniň şol görnüşi synlaýanlarda gaýtadan şöhlelenýändigini görkezýär. Daniel Mesihiň “daşky görnüşini” ýyldyrym ýaly görende, adamlaryň bir topary gorkudan gaçyp gitdi, emma Daniel üçin ol onuň içinde gudratly bir özgerişligi emele getirdi.

> And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Daniel 10:7, 8.

> Men, diňe Danyýel, ol görnüşi gördüm; meniň ýanymda bolan adamlar bolsa ol görnüşi görmediler; emma olaryň üstüne güýçli bir titreýiş indi, şeýdip olar gizlenmek üçin gaçyp gitdiler. Şeýlelikde men ýeke özüm galdym-da, bu beýik görnüşi gördüm, mende hiç bir güýç galmady; çünki meniň görküm içimde zaýalanyşa öwrüldi, we men hiç bir güýji saklap bilmedim. Danyýel 10:7, 8.

The truth is represented by the Hebrew word “truth,” which is created by the first, thirteenth and last letter of the Hebrew alphabet. The first letter and the last letter are always the same for Christ, as Alpha and Omega, always represents the end with the beginning. The middle or thirteenth letter represents rebellion. Daniel states, “I Daniel alone saw the vision,” but the men who were with Daniel, who were living in rebellion, “saw not the vision.” Therefore Daniel “alone” “saw the great vision.” At the beginning and the ending Daniel alone saw the vision, and the second reference caused those who fled to manifest their rebellion. Daniel is representing God’s people in the last days who are changed unto the image of Christ through the process of beholding His image. We are to look at the “looking glass” vision.

Hakykat ibrany elipbiýiniň birinji, on üçünji we soňky harplaryndan düzülen ibranyça “hakykat” sözi bilen aňladylýar. Birinji harp bilen soňky harp Mesih üçin hemişe birdir; çünki Alfa bilen Omega hemişe başlangyjy soň bilen birlikde görkezýär. Ortaky ýa-da on üçünji harp pitneçiligi aňladýar. Daniýel: “Men, diňe men Daniýel, bu görnüşi gördüm” diýýär, emma Daniýel bilen bile bolan, pitneçilikde ýaşaýan adamlar “görnüşi görmediler.” Şonuň üçin Daniýel “ýeke özi” “uly görnüşi” gördü. Başynda-da, ahyrynda-da görnüşi diňe Daniýel gördi, ikinji salgylanma bolsa gaçanlaryň pitneçiliginiň ýüze çykmagyna sebäp boldy. Daniýel soňky günlerde Onuň keşbine seretmek arkaly Mesihiň keşbine özgerdilýän Hudaýyň halkyny aňladýar. Biz “aýna” görnüşine bakmalydyrys.

> “We must have a knowledge of God by living experience. If we follow on to know the Lord, we shall know that His goings forth are prepared as the morning. Christ calls upon us to be filled with all the fulness of God. Then we can truly represent the perfection of the Christian religion. ‘Whosoever drinketh of the water that I shall give him,’ the Saviour declares, ‘shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.’ Christ wants us to be co-laborers with Him. When we are emptied of self, He will give us His grace to impart to others. The two olive branches, which through the two golden pipes empty the golden oil out of themselves, will surely supply the cleansed vessels with light and comfort and hope and love for those who are in need. We must render God more than fitful service. But we can do this only by learning of Jesus, cherishing His meekness and lowliness of heart. Let us hide ourselves in God. Let us have confidence in Him. Let us abide in Christ. Then we all ‘with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory,’—from character to character. God does not expect impossibilities from you or me. Beholding Him, we may be changed into His image.” Signs of the Times, April 25, 1900.

> “Biz Huda hakynda ýaşaýyş tejribesi arkaly bilimli bolmalydyrys. Eger biz Rebbi tanamaga dowam etsek, Onuň çykyşlarynyň daň ýaly taýýarlanandygyny bileris. Mesih bizi Hudaýyň ähli dolulygy bilen doldurylmaga çagyrýar. Şonda biz hakykylykda hristian dininiň kämilligini wekil edip bileris. ‘Men oňa berjek suwdan içen her kim,’ diýip Halasgär yglan edýär, ‘hiç haçan suwsamaz; emma Men oňa berjek suw onuň içinde ebedi ýaşaýşa atylyp çykýan suw çeşmesi bolar.’ Mesih biziň Özi bilen bilelikde zähmetdeş bolmagymyzy isleýär. Biz öz-özlükden boşadylanymyzda, Ol Öz merhemetini başgalara paýlamak üçin bize berer. Iki altyn turba arkaly özlerinden altyn ýagy akdyryp çykarýan iki zeýtun şahasy, elbetde, arassalanan gaplary mätäçlikde bolanlar üçin ýagtylyk, teselli, umyt we söýgi bilen üpjün eder. Biz Hudaýa wagtal-wagtal edilýän hyzmatdan has artygyny hödürlemelidiris. Emma muny diňe Isadan öwrenmek, Onuň mylaýymlygyny we ýüreginiň pesgöwünliligini eziz tutmak arkaly edip bileris. Geliň, özümizi Hudaýda gizläliň. Geliň, Oňa ynam edeliň. Geliň, Mesihde galalyň. Şonda hemmämiz ‘ýüzi açyk ýagdaýda, aýnada Rebbiň şöhratyna seredýän ýaly bolup, şol bir keşbe şöhratdan şöhrata,’—häsiýetden häsiýete özgertileris. Hudaý senden ýa-da menden mümkin däl zady talap etmeýär. Oňa seredip, biz Onuň keşbine özgertilip bileris.” Signs of the Times, 25-nji aprel, 1900.

In Daniel chapter ten and chapter nine, Gabriel provides the interpretation of the external and internal visions of prophecy to Daniel, and Daniel’s first statement in verse one of chapter ten, is that he had understanding of both visions, represented as the “thing” and the “vision.” He received that understanding at the end of twenty-one days in which he had been in mourning. That twenty-one days concluded with the arrival of Michael the archangel. The number two hundred and twenty, and the number twenty-two, which is a tenth or tithe of two hundred and twenty is a symbol for the combination of Divinity with humanity, and it was on the twenty-second day that Daniel was changed into the image of Christ.

Danyýlyň onunjy babynda we dokuzynjy babynda Jebraýyl pygamberligiň daşky hem içki görnüşleriniň düşündirişini Danyýyla berýär, we onunjy babyň birinji aýatynda Danyýylyň ilkinji aýdýan zady, “zat” we “görüş” hökmünde beýan edilen şol iki görnüşe-de düşünendigidir. Ol bu düşünjäni agy içinde bolan ýigrimi bir gününiň ahyrynda aldy. Şol ýigrimi bir gün baş perişde Mikaýylyň gelmegi bilen tamamlandy. Iki ýüz ýigrimi sany we iki ýüz ýigriminiň ondan biri, ýagny onlugy bolan ýigrimi iki sany, Ylahylygyň ynsanlyk bilen birleşmeginiň nyşanydyr, we hut ýigrimi ikinji günde Danyýyl Mesihiň keşbine üýtgedildi.

> 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; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz. Daniel 10:3–5.

> Men hiç hili näzik nan iýmedim, agzyma et-de, şerap-da girmedi, doly üç hepde tamam bolýança öz-özümi asla ýaglamadym. Birinji aýyň ýigrimi dördünji güni bolsa, beýik derýanyň — Hiddekeliň — kenarynda wagtym, gözlerimi ýokary galdyryp seretdim, ine, zygyr geýnen, biline Uphazyň sap altyny guşalan bir adam bardy. Daniýel 10:3–5.

Daniel represents God’s people of the last days who have recognized through God’s prophetic Word that they have been scattered, and who are mourning their scattered condition and seeking for light. Their scattered condition is illustrated as a valley of dead dry bones in Ezekiel chapter thirty-seven. The bones are dead, and they are scattered, but they are identified as the house of Israel. The house of Israel of the last days is the one hundred and forty-four thousand. They are scattered, just as Daniel recognized from the books of Jeremiah and Moses. In Ezekiel the dead identify that they recognize their condition.

Danyýl Hudaýyň pygamberlik Sözi arkaly özleriniň dagadylandygyny tanap, dagynyk ýagdaýlaryna aglap-gam çekýän hem-de nur gözleýän soňky günleriň Hudaý halkyny aňladýar. Olaryň dagynyk ýagdaýy Ezekieliň otuz ýedinji babynda öli, gurak süňkleriň jülgesi hökmünde şekillendirilýär. Süňkler ölüdir, hem-de olar dagynykdyr, emma olar Ysraýyl öýi hökmünde tanadylýar. Soňky günleriň Ysraýyl öýi ýüz kyrk dört müňdür. Olar dagynykdyrlar, edil Danyýlyň Ýeremiýanyň we Musanyň kitaplaryndan düşünşi ýaly. Ezekielde “öli” diýilmegi olaryň öz ýagdaýlaryny tanandyklaryny görkezýär.

> Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:11.

> Soňra ol maňa şeýle diýdi: Adam ogly, bu süňkleriň bary Ysraýyl öýüdir; ine, olar: “Süňklerimiz gurady, umydymyz ýok boldy; biz öz böleklerimiz boýunça kesilip aýryldyk” diýýärler. Ezekiel 37:11.

The house of Israel, which is the bones, proclaims that they are “cut off for our parts.” They have recognized their scattered condition. The house of Israel of the last days fulfills the parable of the ten virgins to the very letter, and in the Millerite history the fulfillment of recognizing that they were cut off from their parts, is identified when the wise virgins came to understand that they were in the tarrying time, and also that the tarrying time was a specific period of the parable. Those in Ezekiel who recognize their scattered condition are those who after the first disappointment recognized they were in the tarrying time.

Süňkler bolan Ysraýyl öýi özleriniň: “böleklerimizden kesilip aýryldyk” diýýändiklerini yglan edýär. Olar özleriniň dargadylan ýagdaýyny tanadylar. Soňky günleriň Ysraýyl öýi on gyz baradaky tymsaly iň kiçi harpyna çenli ýerine ýetirýär, hem-de Millerit taryhynda olaryň öz böleklerinden kesilip aýrylandyklaryny tanamaklygyň ýerine ýetmesi, akylly gyzlaryň gijä galma döwründe durandyklaryna, şeýle hem gijä galma döwrüniň tymsalyň anyk bir döwri bolandygyna düşünmekleri bilen kesgitlenýär. Ezekiýeldäki özleriniň dargadylan ýagdaýyny tanaýanlar, ilkinji lapykeçlikden soň gijä galma döwründe durandyklaryny ykrar edenlerdir.

Both, Ezekiel’s bones, and the wise of the parable of the ten virgins, are represented by Daniel’s mourning during the twenty-one days. After the twenty-one days, on day twenty two, Michael descended, and Daniel was given a vision of the glorified Christ that changed Daniel into the image of Christ. The wise virgins and the dead bones must also go through the transformation accomplished by the looking-glass vision.

Hezegiýeliň süňkleri hem-de on gyz baradaky tymsaldaky paýhaslylar hem Danieliň ýigrimi bir günüň dowamynda tutan ýasy arkaly şekillendirilýär. Ýigrimi bir gün geçenden soň, ýigrimi ikinji günde, Mikail aşak indi we Daniýele mesihde şöhratlandyrylan Isanyň görnüşi berildi; bu görnüş Danieli Mesihiň keşbine öwürdi. Paýhasly gyzlar hem, öli süňkler hem seredilýän aýna görnüşi arkaly amala aşyrylýan özgertmeden geçmelidir.

Daniel, Ezekiel’s dead bones, and the wise virgins of Millerite history, all align with the two witnesses who are slain in Revelation chapter eleven. Moses and Elijah were slain, but they were to be resurrected at the end of three and a half symbolic days. Moses was resurrected by Michael as identified in the book of Jude.

Danyýel, Ýezekiliň öli süňkleri we Millerit taryhynyň paýhasly gyzlary — bularyň hemmesi Ylham kitabynyň on birinji babynda öldürilen iki şaýada laýyk gelýär. Musa bilen Ylýas öldürildiler, emma olar üç ýarym nyşanly günüň ahyrynda direldilmelidiler. Ýahuda kitabynda görkezilişi ýaly, Musa Mihail tarapyndan direldildi.

> 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 1:9.

> Emma baş perişde Mihail Musanyň jesedi hakynda şeýtan bilen jedelleşip, onuň bilen çekişende, oňa garşy ýaňsa alyjy aýyplama bildirmäge het edip bilmän, diňe: «Reb saňa käýesin» diýdi. Ýahuda 1:9.

In Daniel chapter ten, Daniel receives the looking glass vision when Michael descends after the twenty-one days of mourning. It is the voice of Michael that raises the dead.

Danyýel kitabynyň onunjy babynda, Danyýel ýigrimi bir günlük hasratdan soň Mikaýyl inende, seredilýän aýna görnüşindäki wahyny alýar. Ölüleri direldýän ses Mikaýylyň sesidir.

> For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.

> Çünki Rebbiň Özi buýrukly ses bilen, baş perişdäniň owazy bilen hem-de Hudaýyň surnaýy bilen gökden iner; Mesihdäki ölüler ilki bilen direler. 1 Selanikliler 4:16.

Daniel chapter ten identifies the transition of the Laodicean movement of the third angel to the Philadelphian movement of the third angel. It aligns with the two witnesses of Revelation chapter eleven, the dead bones of Ezekiel chapter thirty-seven, the wise virgins in the parable of the ten virgins, and the Millerites who fulfilled the parable. Gabriel provided the interpretation of the great looking-glass vision, while finishing the work of interpretation he had begun in chapter nine. The interpretation was accomplished by Gabriel identifying the prophetic history found in chapter eleven, that actually continues into the first three verses of chapter twelve. Then in verse four of chapter twelve, Daniel is told to seal up his book.

Danyýl pygamber kitabyň onunjy baby üçünji perişdäniň Laodikiýa hereketinden üçünji perişdäniň Filadelfiýa hereketine geçişini görkezýär. Bu, Ylham kitabyň on birinji babyndaky iki şaýada, Ezekiýel pygamber kitabyň otuzynjy ýedinji babyndaky öli süňklere, on gyz barada aýdylan tymsaldaky paýhasly gyzlara hem-de şol tymsaly berjaý eden Milleritlere laýyk gelýär. Jebraýyl uly seretgi-aýnasy görnüşindäki görüşiň düşündirişini berdi hem-de dokuzynjy bapda başlan düşündiriş işini tamamlady. Bu düşündiriş Jebraýylyň on birinji bapda tapylýan pygamberlik taryhyny görkezmegi arkaly amala aşyryldy; ol taryh aslynda on ikinji babyň ilkinji üç aýatyna çenli dowam edýär. Soňra on ikinji babyň dördünji aýatynda Danyýla öz kitabyny möhürläp ýapmak buýrulýar.

In Daniel chapter ten, “line upon line”, Daniel represents God’s last day people who are also represented in Daniel chapter two as earnestly seeking (under the threat of death), to understand the external prophetic message represented by Nebuchadnezzar’s secret image of beasts. He is also seeking to understand the vision of the internal prophetic message represented by the twenty-three hundred days. After the twenty-one symbolic days of mourning in chapter ten, he is finally represented as understanding both revelations. His understanding is accomplished when the archangel descends, and he is touched three times.

Danyýlyň onunjy babynda «setir üstüne setir» ýörelgesine görä, Danyýl Hudaýyň ahyrky günlerdäki halkyny aňladýar; şol halk Danyýlyň ikinji babynda hem, ölüm howpy astynda, Nebukadnesaryň haýwanlaryň syrly keşbi arkaly görkezilen daşarky pygamberlik habaryna düşünmäge yhlas bilen çalyşýan hökmünde görkezilýär. Şeýle hem ol, iki müň üç ýüz gün arkaly görkezilen içki pygamberlik habarynyň görnüşine düşünmäge çalyşýar. Onunjy bapdaky ýigrimi bir nyşanly günläp agydan soň, ahyrsoňy ol iki açyşa-da düşünýän hökmünde görkezilýär. Onuň bu düşünjesi baş perişde aşak inende we ol üç gezek deglenende amala aşýar.

His experience with Michael, the vision of Michael that he alone sees, prepares him to receive the full interpretation of both the internal and external visions of prophecy. That experience is set forth, line upon line, in a very detailed fashion when combined with Ezekiel chapter thirty-seven, Revelation chapter eleven and Isaiah chapter six. The verse in chapter eleven where Gabriel brings the two visions together is verse ten, for there the king of the north proceeds up to the fortress, but no further. The fortress is the nation, or the capital, or the king of Egypt in the verse, as defined by Isaiah in chapter seven.

Onuň Mikaýyl bilen bolan tejribesi, diňe özünün görýän Mikaýyl baradaky görnüşi, ony pygamberligiň içki hem-de daşky görnüşleriniň ikisiniň-de doly düşündirişini kabul etmäge taýýarlaýar. Bu tejribe, Ezekiýel kitabyň otuz ýedinji baby, Ylham kitabyň on birinji baby we Işaýa kitabyň altynjy baby bilen bilelikde alnanda, juda jikme-jik görnüşde, setir üstüne setir beýan edilýär. Gabriel iki görnüşi on birinji bapda bir ýere jemleýän aýat onunjy aýatdyr, çünki şol ýerde demirgazygyň patyşasy gala çenli öňe gidýär, emma ondan aňry geçmeýär. Gala, Işaýanyň ýedinji babynda kesgitlenişi ýaly, bu aýatda milletdir, ýa-da paýtagtdyr, ýa-da Müsüriň patyşasydyr.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

> Çünki Suriýanyň paýtagty Damaskdyr, Damaskyň başy bolsa Resinidir; altmyş bäş ýylyň içinde Efraýym halk bolmaz ýaly syndyrylar. Efraýymyň paýtagty Samariýadyr, Samariýanyň başy bolsa Remalýanyň ogludyr. Eger ynanmasaňyz, elbetde berk durup bilmersiňiz. Işaýa 7:8, 9.

In verse ten, of chapter eleven of Daniel, the king of the north comes up to the border of Egypt, and the verse defines that as the “fortress” of Egypt (the king of the south). Verse ten, can be shown to be representing 1989, when the Soviet Union was swept away by the papacy and its proxy army, the United States. It was the first of three proxy wars, which ultimately becomes World War III at the third proxy war (Panium). The second proxy war is represented by verses eleven and twelve, and is now taking place in the Ukraine, where Russia is representing the king of the south, just as the Soviet Union represented the king of the south in its defeat in 1989.

Danyýlyň on birinji babyndaky onunjy aýatda demirgazygyň patyşasy Müsüriň serhedine çenli gelýär, we şol aýat muny Müsüriň (günortanyň patyşasynyň) “berkitmesi” hökmünde kesgitleýär. Onunjy aýadyň 1989-njy ýyly aňladýandygyny görkezmek bolýar; şol wagt Sowet Soýuzy papalyk we onuň wekili goşuny bolan Birleşen Ştatlar tarapyndan süpürilip aýryldy. Bu üç wekilçilikli urşuň birinjisidi; ol bolsa ahyrsoňunda üçünji wekilçilikli uruşda (Panium) Üçünji Jahan urşuna öwrülýär. Ikinji wekilçilikli uruş on birinji we on ikinji aýatlar arkaly aňladylýar, we ol häzir Ukrainada bolup geçýär; şol ýerde Russiýa günortanyň patyşasyny aňladýar, edil 1989-njy ýylda ýeňlişe sezewar bolşunda Sowet Soýuzynyň günortanyň patyşasyny aňladşy ýaly.

I have used the expression “cold war” in the past to make the distinction between these three proxy wars and world wars. There is actually genuine warfare taking place in Ukraine, so it is not actually a cold war, but it is a proxy war between the papacy and its allies and Russia. But there is to be a third world war, where virtually every nation will be considered a target.

Geçmişde men şu üç sany wekilçilik urşuny dünýä urşlaryndan tapawutlandyrmak üçin “sowuk uruş” diýen aňlatmany ulanyp geldim. Ukraina-da hakykatdan-da hakyky söweş alnyp barylýar, şonuň üçin bu aslynda sowuk uruş däldir, emma ol papalyk bilen onuň ýaranlarynyň hem-de Russiýanyň arasynda barýan bir wekilçilik urşudyr. Ýöne üçünji bir dünýä urşy bolmaly, onda tas ähli millet nyşana alynjak hasap ediler.

> “O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! . ..

> “Eý, Hudaýyň halky häzir bütlere sežde etmäge tasdan bütinleý berlen müňlerçe şäheriň golaýlap gelýän heläkçiligi hakda bir duýga eýe bolsady!…”

> “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

> “Günä tas öz çägine diýen ýaly ýetdi. Dünýäni bulam-bujarlyk doldurýar, we tiz wagtda adamlaryň üstüne beýik bir gorky iner. Ahyrzaman juda ýakyn. Biz hakykaty bilýänler hökmünde, dünýäniň üstüne basym gapylýan geň galdyryjy bir duýdansyzlyk hökmünde geljek zada taýýarlanmalydyrys.” Review and Herald, September 10, 1903.

In verses eleven and twelve, Russia, the king of the south, will defeat the papacy’s proxy army, represented by the Nazi regime that is directing the Ukrainian war effort, and that is supported by the previous proxy army of the papacy, the United States. In World War II, the proxy army of the papacy, the king of the north, against Communist Russia was Germany’s Nazi regime, and that proxy army lost, just as it will lose again in the Ukraine in the near future.

On birinji we on ikinji aýatlarda günortanyň patyşasy bolan Russiýa, Ukrainadaky uruş tagallasyna ýolbaşçylyk edýän nasist režimi arkaly görkezilen papalygyň wekili goşunyny, hem-de papalygyň öňki wekili goşuny bolan Amerikanyň Birleşen Ştatlarynyň goldaýan şol goşunyny ýeňer. Ikinji Jahan urşunda, demirgazygyň patyşasy bolan papalygyň Kommunist Russiýasyna garşy wekili goşuny Germaniýanyň nasist režimidi, we şol wekili goşun nähili ýeňlen bolsa, ýakyn geljekde Ukrainada hem edil şonuň ýaly ýene ýeňler.

The third proxy war is represented in verses thirteen through fifteen, and was fulfilled in ancient history by the battle of Panium. The third proxy war will be carried out by the United States, the proxy army of the papacy, and the king of the north will prevail in that battle against atheism, as it did in the first proxy war (cold war). In the first and the third proxy war, the king of the north–the papacy–defeats the king of the south (the Soviet Union), and then defeats the United Nations. Its proxy army in those two battles was and will be again, the United States.

Üçünji proksi urşy on üçünji aýatdan on bäşinji aýada çenli aýatlarda şekillendirilýär we gadymy taryhda Panium söweşi arkaly amala aşyryldy. Üçünji proksi urşy papalygyň proksi goşuny bolan Amerikanyň Birleşen Ştatlary tarapyndan alnyp barylar, we demirgazygyň patyşasy şol söweşde ateizme garşy, edil birinji proksi urşunda (sowuk uruşda) bolşy ýaly, üstün geler. Birinji we üçünji proksi uruşlarynda demirgazygyň patyşasy — papalyk — günortanyň patyşasyny (Sowet Soýuzyny) ýeňýär, soňra bolsa Birleşen Milletler Guramasyny ýeňýär. Şol iki söweşdäki onuň proksi goşuny Amerikanyň Birleşen Ştatlarydy we ýene-de şolar bolar.

Trump will be reelected as the eighth president, that is of the seven presidents that have reigned in the United States since the first proxy war (cold war) was fulfilled in 1989, which was the time of the end for the reform movement of the third angel. Trump is representing the Republican horn on the earth beast, and he received a deadly wound at the hands of the beast of “woke” atheism in 2020, in fulfillment of Revelation chapter eleven’s two witnesses being slain in the street.

Tramp sekizinji prezident hökmünde gaýtadan saýlanar; ýagny, 1989-njy ýylda ilkinji wekiliýet urşy (Sowuk uruş) tamamlanaly bäri Amerikanyň Birleşen Ştatlarynda höküm süren ýedi prezidentiň içinden sekizinjisi bolar; şol döwür üçünji perişdäniň reforma hereketi üçin ahyrzamanyň wagtydy. Tramp ýer ýüzündäki haýwanyň Respublika buýnuzyny wekil edýär, we 2020-nji ýylda “woke” ateizminiň haýwanynyň elinde ölümli ýara aldy; bu bolsa Ylham kitabynyň on birinji babyndaky iki şaýadyň köçede öldürilmeginiň ýerine ýetmesi boldy.

Future for America represents the true Protestant horn during the identical history, and in 2020, Future for America received a deadly wound at the hands of the beast of “woke” atheism. In 2023, twenty-two years after 2001, Michael descended to begin the process represented by Ezekiel, John, Daniel and Isaiah of resurrecting a mighty army that will be lifted up as an ensign at the soon coming Sunday law.

Amerika üçin Geljek şol bir taryhy döwürde hakyky protestant şahyny aňladýar, we 2020-nji ýylda Amerika üçin Geljek “woke” ateizmiň ýyrtyjysynyň elinde ölüm howply ýara aldy. 2023-nji ýylda, 2001-den ýigrimi iki ýyl soň, Ezekiýel, Ýahýa, Daniýel we Işaýa tarapyndan güýçli goşuny direltmek hökmünde şekillendirilen prosesi başlamaga Maýkel aşak düşdi; bu goşun ýakyn wagtda geljek Ýekşenbe kanunynda baýdak hökmünde ýokary galdyrylar.

In 1856, the Philadelphian Millerite movement transitioned into the Laodicean Millerite movement, and there and then rejected the increased knowledge of the seven times, and then fully finalized their rebellion in 1863. The Millerites transitioned from the condition represented by the sixth church of Philadelphia, unto the experience of the seventh church, and that turning point aligns with the history of 2023, when the Laodicean movement of Future for America transitions from the experience of the seventh church, back to the experience of the sixth church of Philadelphia. In this prophetic application, the true Protestant horn, as with the Republican horn, becomes the eighth, that was of the seven.

1856-njy ýylda Filadelfiýa Millerit hereketi Laodikiýa Millerit hereketine geçdi we hut şol ýerde hem şol wagtda ýedi wagt baradaky artdyrylan bilimi ret etdi, soňra bolsa 1863-nji ýylda öz gozgalaňyny doly tamamlady. Milleritler altynjy ýygnak bolan Filadelfiýanyň şekillendirýän ýagdaýyndan ýedinji ýygnagyň tejribesine geçdiler, we şol öwrülişik nokady 2023-nji ýylyň taryhy bilen laýyk gelýär; şol wagtda Future for America-nyň Laodikiýa hereketi ýedinji ýygnagyň tejribesinden tä Filadelfiýanyň altynjy ýygnagynyň tejribesine gaýdyp geçýär. Bu pygamberlik ulanylyşynda hakyky Protestantlyk şahasy, Respublikalylar şahasyndaky ýaly, ýediden bolan sekizinji bolýar.

The key to recognizing that the Ukrainian war is the second proxy war, is the “fortress” of verse ten, and verse seven. In verse seven, which represented the papacy receiving its deadly wound in 1798, the king of the south entered into the “fortress,” of the king of the north, and this was fulfilled by Napoleon’s general walking into the Vatican and taking the pope captive. The king of the south had entered into the fortress. In verse ten the king of the north, representing the papacy and its proxy army the United States, swept away the structure of the Soviet Union, but it left the “fortress” standing. The “fortress” was the head, the capital—it was Russia.

Ukraina urşunyň ikinji proksi urşudygyny tanamagyň açary onunjy aýatyň we ýedinji aýatyň “galasydyr”. Papalygyň 1798-nji ýylda ölüm getiriji ýarasyny almagyny aňladýan ýedinji aýatda günortanyň patyşasy demirgazygyň patyşasynyň “galasyna” girdi, we bu, Napoleonyň generalynyň Watikana girip, papany ýesir almagy bilen ýerine ýetdi. Günortanyň patyşasy galanyň içine giripdi. Onunjy aýatda bolsa, papalygy we onuň proksi goşuny bolan Amerikanyň Birleşen Ştatlaryny aňladýan demirgazygyň patyşasy Sowet Soýuzynyň gurluşyny süpürip aýyrdy, emma “galany” dik galdyrdy. “Gala” başdy, paýtagtdy — ol Russiýady.

But the “head,” or fortress, can only be established upon two or three witnesses by employing Isaiah chapter seven, verses seven and eight. Isaiah seven, verse eight and nine, was the primary point of reference for Hiram Edson’s series of articles on the “seven times” that were published in 1856. The two verses that establish that Russia is the fortress that prevails in the current Ukrainian war, are also the two verses that establish the starting point for both “seven times,” against the northern and southern kingdoms of Israel. Verse ten of chapter eleven identifies the external vision, which Sister White teaches is based upon the rise and fall of kingdoms.

Emma “kelle” ýa-da gala, diňe Işaýa kitabynyň ýedinji baby, ýedinji we sekizinji aýatlaryny ulanmak arkaly iki ýa-da üç şaýadyň esasynda berkidilip bilner. Işaýa ýedi, sekizinji we dokuzynjy aýatlar, 1856-njy ýylda neşir edilen Hiram Edsonyň “ýedi wagt” baradaky makalalar tapgyry üçin esasy salgylanma nokady bolupdy. Häzirki Ukrain urşunda Russiýanyň üstün çykýan gala bolandygyny tassyklaýan şol iki aýat, şeýle hem Ysraýylyň demirgazyk we günorta patyşalyklaryna garşy bolan iki “ýedi wagtyň” ikisi üçin hem başlangyç nokadyny kesgitleýän şol iki aýatdyr. On birinji babyň onunjy aýaty daşarky görnüşi kesgitleýär; bu görnüşiň patyşalyklaryň galyp-ösüşine we synmagyna esaslanýandygyny Waýth uýamyz öwredýär.

> “From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.

> “Daniel we Ylham kitabynyň beýan edişi ýaly, milletleriň beýgelip, soň ýykylmagyndan biz diňe daşky we dünýewi şöhratyň nähili bihudadygyny öwrenmelidiris. Ähli güýji we haşamaty bilen Wawilon — dünýämyz şondan bäri onuň ýaly zat görmändir — şol döwrüň adamlaryna şeýle berk we dowamly bolup görünen şol güýç we haşamat — nähili dolulygyna ýok bolup gidipdir! Ol ‘otuň güli’ ýaly bolup heläk boldy. Ýakup 1:10. Mäd-Persiýa patyşalygy-da, Gresiýanyň we Rimiň patyşalyklary-da şeýle heläk boldy. Hudaýy öz binýady edinmedik zatlaryň ählisi hem şeýle ýok bolup gidýär. Diňe Onuň maksady bilen baglanyşykly bolan we Onuň häsiýetini beýan edýän zat galyp biler. Biziň dünýämyzyň tanaýan ýeke-täk sarsmaz zatlary Onuň ýörelgeleridir.” Pygamberler we Patyşalar, 548.

The three proxy wars are “made plain in the books of Daniel and the Revelation,” and the key to this truth is the “fortress” of verse ten, of Daniel eleven. But verse ten also addresses the internal vision, for the starting point for both “seven times,” is also identified in Isaiah chapter seven verses eight and nine. The external and internal cannot be separated, and the two periods of twenty-five hundred and twenty years are also Ezekiel’s two sticks, which when joined together, represent the sealing of the one hundred and forty-four thousand, which is the combination of Divinity with humanity.

Üç wekilçilik uruşy Danyýel we Ylham kitaplarynda “açyk görkezilýär”, we bu hakykatyň açary Danyýel on birinji babyň onunjy aýatyndaky “galadyr”. Emma onunjy aýat içki görnüşe-de ýüzlenýär, çünki iki “ýedi wagtyň” hem başlangyç nokady Işaýa ýedinji babyň sekizinji we dokuzynjy aýatlarynda hem görkezilýär. Daşky we içki biri-birinden aýrylyp bilinmez, we iki müň bäş ýüz ýigrimi ýyldan ybarat bu iki döwür hem Ezekiýeliň iki taýagydyr; olar birleşdirilende, ýüz kyrk dört müňüň möhürlenmegini aňladýar; bu bolsa ylahylygyň adamzat bilen birleşmegidir.

Daniel’s experience with the causative “marah” vision represents the line of prophecy where Michael descends and resurrects His last-day people. That resurrection represents the steps that Christ accomplishes to combine His Divinity with His last day people’s humanity. It is accomplished by the joining of the Divine mind with the human mind so that they have one mind, and it is accomplished in the throne room, in the Most Holy Place, which is the “fortress” that Sister White identifies as the “citadel” (fortress) of the soul.

Danyýlyň sebäp dörediji “marah” görnüşi bilen bolan tejribesi, Mihailiň inip, ahyrky günlerdäki halkyny direldýän pygamberlik çyzygyny aňladýar. Şol direliş, Mesihiň Öz Hudaýlygyny ahyrky günlerdäki halkynyň adamzat tebigaty bilen birleşdirmek üçin ýerine ýetirýän ädimlerini görkezýär. Bu birleşme, ylahy akyl bilen ynsan akylynyň birleşdirilmegi arkaly amala aşyrylýar, şeýlelikde olaryň bir akyly bolýar; we bu tagt otagynda, Iň Mukaddes Ýerde, ýagny Uýa Waýtyň janyň “galasy” hökmünde “sitadel” (gala) diýip atlandyrýan ýerinde amala aşyrylýar.

In the throne room God’s last-day people receive the mind of Christ and are then seated with Christ in heavenly places. The heavenly place where Christ is seated is the fortress or the head of the temple. The body temple has a lower nature, which is the flesh, or the body. It also has a higher nature, which is the mind. In verse ten of Daniel chapter eleven, the key that marks the fortress of the external vision, also marks the fortress of the internal vision, and in doing so it identifies the history where the horns of Republicanism and of Protestantism transition into the image of the beast (Republicanism), or the image of God (true Protestantism). Both horns then become the eighth that is of the seven.

Tagt otagynda Hudaýyň soňky günlerdäki halky Mesihiň aňyny kabul edýär we şondan soň gökdäki orunlarda Mesih bilen bile oturdylýar. Mesihiň oturan gökdäki orny galadyr ýa-da ybadathananyň başydyr. Ten ybadathanasynyň pes tebigaty bar, ol hem ten, ýa-da bedendir. Şeýle hem onuň ýokary tebigaty bar, ol hem aňdyr. Daniýeliň on birinji babyndaky onunjy aýatda, daşky görnüşiň galasyny alamatlandyrýan açar, içki görnüşiň galasyny hem alamatlandyrýar, we şeýle etmek bilen ol Respublikanizmiň hem-de Protestantizmiň şahalarynyň haýwanyň keşbine (Respublikanizm), ýa-da Hudaýyň keşbine (hakyky Protestantizm) geçýän taryhyny kesgitleýär. Şondan soň iki şaha hem ýediden bolan sekizinjä öwrülýär.

The true horn of Protestantism is then the Philadelphian horn that is Ezekiel’s mighty army, and Isaiah’s ensign that is lifted up in the warfare against the image of the beast, first in the United States and then in the world. Daniel eleven, verse ten, identifies the point in sacred history that the joining of the sticks begins. The Ukrainian war began in 2014, but it was not until 2022 that Russia began to invade the Ukraine. In 2023, twenty-two years after 2001, Michael began His work of resurrecting those who had suffered their first disappointment in fulfillment of the parable of the ten virgins in 2020. He first raised up a “voice” which is now crying in the wilderness. In July 2023, that voice began to cry, and it was the same voice that was raised up at the beginning of the reform movement of the third angel in 1989, for Jesus always illustrates the ending with the beginning.

Protestantizmiň hakyky şahy, onda Ezekieliň kuwwatly goşuny bolan we haýwanyň keşbine garşy alnyp barylýan söweşde, ilki Amerikanyň Birleşen Ştatlarynda, soňra bolsa dünýäde ýokary galdyrylýan Işaýanyň baýdagy bolan Filadelfiýa şahy bolup durýar. Daniýeliň on birinji baby, onunjy aýat, taýaklaryň birleşmeginiň başlanýan mukaddes taryhyň nokadyny kesgitleýär. Ukraina urşy 2014-nji ýylda başlandy, emma Russiýa Ukrainany basyp almaga diňe 2022-nji ýylda başlady. 2023-nji ýylda, 2001-den soň ýigrimi iki ýyl geçenden soň, Mikaýyl 2020-nji ýylda on gyz baradaky tymsalyň berjaý bolşunda ilkinji lapykeçligini başdan geçirenleri direltmek işine başlady. Ol ilki häzir çölde gygyryp duran bir “ses” galdyrdy. 2023-nji ýylyň iýul aýynda şol ses gygyryp başlady, we ol 1989-njy ýylda üçünji perişdäniň reforma hereketiniň başynda galdyrylan şol bir sesdi, çünki Isa soňuny hemişe başlangyç bilen görkezýär.

The “voice” crying in the wilderness began to sound by presenting Revelation chapter one, where the combination of Divinity with humanity is represented as the Revelation of Jesus Christ, a revelation that is opened up just before probation closes. Daniel experienced that revelation in chapter ten, with the “causative” vision. The combination of Divinity with humanity in the first verses of Revelation represents the most important truth, based upon the rule of first mention. The combination of Divinity with humanity, which is the sealing of the one hundred and forty-four thousand is accomplished by the Word of God. That Word is given from the Father to the Son, who gives it to His angel, who then gives the message to a human representative. The first two steps are represented by the Divinity. Those two steps possess the distinction that the second step of Divinity represents the Divinity that created all things. The next two steps are represented by God’s creatures. The first step is an unfallen angel, and the second manifestation of God’s creation was the one that had been given the power to recreate after his own kind. That fourth step, representing humanity, was then to take the message and send it to the churches, that the churches might “read and hear” those things which were written therein.

Çölde gygyrýan “ses” Ylham kitabynyň birinji baby bilen tanyşdyrmak arkaly ýaňlanmaga başlady; ol ýerde Ysa Mesihiň Ylhamy hökmünde Hudaýlyk bilen ynsanlygyň birleşmesi şekillendirilýär, ýagny synag möhletiniň tamamlanmagyna az galanda açylýan bir ylham. Danyýel onunjy bapda şol ylhamy, “sebäpçilikli” görnüş arkaly başdan geçirdi. Ylham kitabynyň ilkinji aýatlarynda Hudaýlyk bilen ynsanlygyň birleşmesi, ilkinji gezek agzalmak düzgünine esaslanyp, iň möhüm hakykaty aňladýar. Hudaýlyk bilen ynsanlygyň birleşmesi, ýagny ýüz kyrk dört müňüň möhürlenmegi, Hudaýyň Sözi arkaly amala aşyrylýar. Şol Söz Atadan Ogluna berilýär; Ol hem ony Öz perişdesine berýär, soňra bolsa ol perişde habary ynsan wekiliňe ýetirýär. Ilkinji iki ädim Hudaýlyk tarapyndan şekillendirilýär. Şol iki ädimiň tapawutly aýratynlygy şudur: Hudaýlygyň ikinji ädimi ähli zady ýaradan Hudaýlygy aňladýar. Ondan soňky iki ädim bolsa Hudaýyň ýaradylanlary tarapyndan şekillendirilýär. Birinji ädim günä düşmedik perişdedir, Hudaýyň ýaradyşynyň ikinji görnüşi bolsa öz görnüşine görä täzeden ýaratmak güýji berlen zatdy. Şonda ynsanlygy aňladýan şol dördünji ädim habary alyp, ýygnaklara ibermelidi ki, ýygnaklar onda ýazylan zatlary “okap we eşidip” bilsinler.

We will continue this study in the next article.

Biz bu gözlegi indiki makalada dowam etdireris.

> The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. 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. John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:1–11.

> Isa Mesihiň Ylhamy; muny Hudaý Öz gullaryna tizden bolup geçmeli zatlary görkezmek üçin Oňa berdi; we Ol muny Öz perişdesi arkaly Öz guly Ýahýa iberip, oňa mälim etdi. Ol Hudaýyň sözüne, Isa Mesihiň şaýatlygyna we gören zatlarynyň hemmesine şaýatlyk etdi. Bu pygamberligiň sözlerini okaýan bagtlydyr, ony eşidip, içinde ýazylanlary berjaý edýänler hem bagtlydyr; çünki wagt ýakyndyr. Ýahýa Aziýadaky ýedi ýygnaga: size bar bolsun merhemet we parahatlyk — bar bolan, bar bolan hem-de geljek Olandan; Onuň tagtynyň öňündäki ýedi Ruhdan; we Isa Mesihden — Ol wepaly Şaýatdyr, ölüleriň arasyndan ilkinji doglandyr, ýer ýüzüniň patyşalarynyň Hökümdarydyr. Bizi söýen, Öz gany bilen bizi günälerimizden ýuwan, hem-de bizi Hudaýa we Öz Atasyna patyşalar we ruhanylar eden Oňa ebedilikden ebedilige şan-şöhrat we hökmürowanlyk bolsun. Omyn. Ine, Ol bulutlar bilen gelýär; Ony her bir göz görer, hatda Ony naýza bilen deşenler hem; ýer ýüzüniň ähli uruglary Onuň zerarly aglaşarlar. Şeýle bolsun, omyn. Reb şeýle diýýär: «Men Alfa we Omega, başlangyç we ahyrsoňyryn» — bar bolan, bar bolan hem-de geljek Olan, Gudratygüýçli. Men Ýahýa, siziň doganyňyz, Isa Mesihdäki muşakgatda, patyşalykda we sabyrda şärigiňiz, Hudaýyň sözi we Isa Mesihiň şaýatlygy üçin Patmos diýilýän adada boldum. Rebbiň gününde Ruhda boldum we yzymdan surnaýa meňzeş güýçli bir ses eşitdim. Ol şeýle diýýärdi: «Men Alfa we Omega, ilkinji we ahyrkydym; görýän zadyňy kitaba ýaz-da, ony Aziýadaky ýedi ýygnaga iber: Efesä, Smyrnaýa, Pergama, Týatira, Sardisa, Filadelfiýa we Laodikeýa». Ylham 1:1–11.

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