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

Danyýl Kitaby — Ýüz ýetmişinji

The Citadel of the Soul: Understanding the Divine Enthronement and Transformation in Prophetic Context

Ruhuň Galasy: Pygamberlik Mazmunynda Ylahy Tagta Çykarylmasyna we Özgertmesine Düşünmek

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Jeff Pippenger

Published

March 31, 2024

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The key to identifying Russia as the power that initiated the Ukrainian war in 2014 is the “fortress,” which is the head, or the capital of the kingdom. The human temple consists of the head and the body. The head is the higher nature, and the body is the lower nature. The “seven times” that ended in 1844, was then to be joined with Jerusalem, which was the head of Judah. In the temple in Jerusalem the throne of the king, who is the head of Jerusalem, which was the head of Judah was located. The combination of Divinity with humanity, representing the sealing of the one hundred and forty-four thousand, is represented as receiving the “mind of Christ.” The mind is the higher nature, and it is therefore the “head.”

2014-nji ýylda Ukraina urşuny başlan güýç hökmünde Russiýany kesgitlemegiň açary “berkitmedir”; ol patyşalygyň kellesi, ýagny paýtagtydyr. Adam ybadathanasy kelle we bedenden ybaratdyr. Kelle ýokary tebigatdyr, beden bolsa pes tebigatdyr. 1844-nji ýylda tamamlanan “ýedi wagt” soňra Ýahudanyň kellesi bolan Iýerusalim bilen birleşdirilmelidi. Iýerusalimdäki ybadathanada Iýerusalimiň kellesi bolan, Iýerusalim bolsa Ýahudanyň kellesi bolan patyşanyň tagty ýerleşýärdi. Taňrylygyň adamzat bilen birleşmegi, ýüz kyrk dört müňüň möhürlenmegini aňladyp, “Mesihiň aňyny” kabul etmek hökmünde görkezilýär. Aň ýokary tebigatdyr, şonuň üçin ol “kelledir.”

When those represented by Daniel see the feminine causative vision that causes them to change into the image of Christ, they have received the mind of Christ, who is the second Adam, and is spiritual. At that point their literal carnal mind, which they inherited from the first Adam after he fell and reversed the order of his creation, is crucified. The carnal mind that wars against the law of God, which they received through no choice of their own at their birth, is replaced with the mind of Christ, which they receive by their own choice, that is perfectly obedient to the law of God. Their new mind, and Christ’s mind, are then one mind, and both reside together upon the throne in heavenly places. There is a place within the temple where God’s throne is located, and human beings, who were created in God’s image, have a specific place within the temple, that is designed for the presence of God.

Danyýl tarapyndan aňladylýanlar olary Mesihiň keşbine üýtgedýän zenanlyk sebäp etdiriji görnüşi görenlerinde, olar ikinji Adam bolan we ruhy häsiýetli Mesihiň paýhasyny kabul eden bolýarlar. Şol pursatda, ilkinji Adam ýykylanyndan soň öz ýaradylyşynyň tertibini tersine öwreninde ondan miras alan olaryň göni manydaky tenlik paýhasy haça çüýlenýär. Özleriniň doglan pursatynda öz islegleri bolmazdan kabul eden we Hudaýyň kanunyna garşy söweşýän tenlik paýhas, olaryň öz islegleri bilen kabul edýän, Hudaýyň kanunyna kämil boýun egýän Mesihiň paýhasy bilen çalşyrylýar. Soňra olaryň täze paýhasy bilen Mesihiň paýhasy bir paýhas bolýar, we ikisi-de asmanyň ýerlerindäki tagtda bilelikde mesgen tutýar. Ybadathananyň içinde Hudaýyň tagtynyň ýerleşýän bir ýeri bar, we Hudaýyň keşbinde ýaradylan ynsanlaryň hem ybadathananyň içinde Hudaýyň huzury üçin niýetlenen aýratyn bir ýeri bar.

That place is not in their lower nature, represented by the northern kingdom. It is in the place represented by the southern kingdom, which is where God chose to place His name, which is His character. The place is in Jerusalem, but as the capital of Judah, Jerusalem is the head, but the head of the capital is the king. And Jerusalem was chosen to be the capital, but so too was it chosen as the place where God would place His temple. Then in His temple He placed His throne. The southern kingdom represents the higher nature of man, but it also has a special throne room for the king. Sister White calls that place the “citadel” of the soul. A citadel, by definition, is a fortress.

Ol ýer olaryň pes tebigatynda däl, demirgazyk patyşalygy bilen şekillendirilýän ýerde hem däl. Ol günorta patyşalygy bilen şekillendirilýän ýerde ýerleşýär; Hut Hudaý Öz adyny, ýagny Öz häsiýetini ýerleşdirmegi saýlan ýeri hem şol ýerdir. Ol ýer Iýerusalimdedir, emma Ýahudanyň paýtagty hökmünde Iýerusalim başdyr; paýtagtyň başy bolsa patyşadyr. Iýerusalim paýtagt bolmak üçin saýlanyldy, ýöne şonuň bilen birlikde, Hudaýyň Öz ybadathanasyny ýerleşdirjek ýeri hökmünde hem saýlanyldy. Soňra Ol Öz ybadathanasynda Öz tagtyny ýerleşdirdi. Günorta patyşalyk adamyň ýokary tebigatyny aňladýar, emma ol patyşa üçin aýratyn tagt otagyny hem öz içine alýar. Uayt uýsa şol ýeri janyň “galasy” diýip atlandyrýar. Gala, kesgitleme boýunça, berk gala bolup durýar.

> “The whole heart is to be given to God, else the truth of God will fail to have a sanctifying effect on life and character. But it is a sad fact that many who profess the name of Christ have never given their hearts to him in simplicity. They have never experienced the contrition of an entire surrender to the claims of Christianity, and the consequence is that the transforming power of the truth is not in their lives; the deep, softening influence of the love of Christ is not made manifest in life and character. But what a work of feeding the flock of God might be done if the under-shepherds were crucified with Christ, and were living unto God to co-operate with the Chief Shepherd of the flock! Christ calls upon men to work as he worked. There is need of a deeper, stronger, more constraining testimony on the power of the truth as seen in the practical godliness of those who profess to believe it. The love of the Saviour in the soul will lead to a decided change in the manner in which workers labor for the souls of those who are perishing. When truth occupies the citadel of the soul, Christ is enthroned in the heart, and the human agent can then say, ‘I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.’” Review and Herald, October 9, 1894.

> “Bütin ýürek Hudaýa berilmelidir; bolmasa, Hudaýyň hakykaty durmuşda we häsiýetde mukaddesleýji täsirini ýetirip bilmez. Emma gynançly hakykat şudur: Mesihiň adyny tutýanlaryň köpüsi ýönekeýlikde öz ýüreklerini Oňa hiç haçan bermändirler. Olar hristiançylygyň talaplaryna doly boýun bolmagyň ýürek ezijiligini hiç haçan başdan geçirmändirler, munuň netijesinde hakykatyň özgertiji güýji olaryň durmuşlarynda ýokdur; Mesihiň söýgüsiniň çuň, ýumşadyjy täsiri durmuşda we häsiýetde aýan edilmeýär. Emma süriniň kiçi çopanlary Mesih bilen haça çüýlenen bolsadylar we süriniň Baş Çopany bilen hyzmatdaşlyk etmek üçin Hudaýa ýaşap ýören bolsadylar, Hudaýyň sürüsini bakmak işinde nähili beýik bir iş edilip bilinjekdi! Mesih adamlary Özüniň işlän kibi işlemäge çagyrýar. Muňa ynanýandyklaryny ykrar edýän adamlaryň amaly takwalygynda görünýän hakykatyň güýji barada has çuň, has güýçli, has täsirli şaýatlygyň zerurlygy bardyr. Halasgärniň jan içindäki söýgüsi işgärleriň heläk bolup barýanlaryň janlary üçin nähili zähmet çekýändiklerinde aýgytly bir üýtgeşmä getirer. Haçan-da hakykat janyň galasyny eýelände, Mesih ýürekde tagta çykarylýar, we şonda ynsan wekili şeýle diýip biler: ‘Men Mesih bilen haça çüýlendim; emma muňa garamazdan ýaşaýaryn; ýöne indi ýaşaýan men däl, mende ýaşaýan Mesihdir; we meniň häzir tenimde ýaşaýan durmuşymy meni söýen we meniň üçin Özüni beren Hudaýyň Ogluna bolan iman bilen ýaşaýaryn.’” Review and Herald, October 9, 1894.

The “citadel of the soul” is where “Christ is enthroned.” The enthronement of Christ is accomplished when the flesh is crucified, and the flesh by Paul’s definition is the lower nature, and it is the northern kingdom. This is why the northern kingdom’s prophecy only reached to 1798. The lower nature cannot be combined with Divinity, it must be changed in the twinkling of an eye at the second coming. The southern kingdom, which contained the “head” which was Jerusalem, and the “head” which was the sanctuary reached to 1844, for it represented the higher nature that could choose to crucify the flesh and by faith enter into the citadel of the Most Holy Place, and be seated upon the throne with Christ. The place where that joining, and that enthronement takes place is in the citadel of the human temple. Verse ten of chapter eleven defines the head as the fortress, but that truth is only established with the witness of Isaiah, which demands that the truth concerning the fortress (citadel), be understood in its external and internal applications.

“Janyň galasy” — “Mesihiň tagta çykarylan” ýeridir. Mesihiň tagta çykarylmagy teniň haça çüýlenmegi bilen amal bolýar, Pawlusyň kesgitlemesine görä ten aşaky tebigatdyr, we ol demirgazyk patyşalygydyr. Şonuň üçin hem demirgazyk patyşalygyň pygamberligi diňe 1798-nji ýyla çenli ýetdi. Aşaky tebigat Ylahylyk bilen birleşdirilip bilinmez; ol ikinji gelişiňde göz açyp-ýumasy salymda üýtgedilmelidir. “Baş” bolan Iýerusalimi we “baş” bolan mukaddes ýerini öz içine alan günorta patyşalygy bolsa 1844-nji ýyla çenli ýetdi, çünki ol teni haça çüýläp bilýän we iman arkaly Iň Mukaddes Ýeriň galasyna girip, Mesih bilen bile tagtda oturyp bilýän ýokary tebigaty aňladýardy. Şol birleşmegiň we şol tagta çykarylmagyň bolup geçýän ýeri ynsan ybadathanasynyň galasydyr. On birinji babyň onunjy aýaty “başy” gala hökmünde kesgitleýär, emma bu hakykat diňe Işaýa şaýatlygy bilen berkidilýär; ol bolsa gala (sitadel) baradaky hakykatyň daşky we içki ulanylyşlarynda düşünilmegini talap edýär.

> “The word of God is to be our spiritual food. ‘I am the bread of life,’ Christ said; ‘he that cometh to me shall never hunger; and he that believeth on me shall never thirst.’ The world is perishing for want of pure, unadulterated truth. Christ is the truth. His words are truth, and they have a deeper significance than appears on the surface, and a value beyond their unpretending appearance. Minds that are quickened by the Holy Spirit will discern the value of these words. When our eyes are anointed with the holy eye-salve, we shall be able to detect the precious gems of truth, even though they may be buried beneath the surface.

> Hudaýyň sözi biziň ruhy iýmitimiz bolmalydyr. Mesih: “Men ýaşaýyş çöregidirin; maňa gelýän hiç wagt aç bolmaz; maňa iman edýän hiç wagt suwsamaz” diýdi. Dünýä arassa, gatyşdyrylmadyk hakykata mätäçlik zerarly heläk bolmakdadır. Mesih hakykatdyr. Onuň sözleri hakykatdyr, we olar ýüzleý görnüşde görünýäninden has çuň many-mazmuna hem-de sada keşbinden has ýokary gymmata eýedir. Mukaddes Ruh tarapyndan janlandyrylan akyllar bu sözleriň gymmatyna göz ýetirerler. Gözlerimiz mukaddes göz melhemi bilen çalnanda, hakykatyň gymmatly göwherlerini, hatda olar ýüzüň astynda gömülip ýatan bolsalar-da, saýgaryp bileris.

> “Truth is delicate, refined, elevated. When it molds the character, the soul grows under its divine influence. Every day the truth is to be received into the heart. Thus we eat Christ’s words, which he declares are spirit and life. The acceptance of truth will make every receiver a child of God, an heir of heaven. Truth that is cherished in the heart is not a cold, dead letter, but a living power.

> “Hakykat näzikdir, inçedir, beýikdir. Ol häsiýeti emele getirende, jan onuň ylahy täsiri astynda ösýär. Her gün hakykat ýürege kabul edilmelidir. Şeýlelik bilen biz Mesihiň sözlerini iýýäris; Ol bu sözleriň ruh we ýaşaýyşdygyny yglan edýär. Hakykaty kabul etmek ony kabul eden her bir adamy Hudaýyň çagasy, asmanyň mirasdary eder. Ýürekde eziz tutulýan hakykat sowuk, öli harp däl-de, eýsem diri bir güýjüdir.”

> “Truth is sacred, divine. It is stronger and more powerful than anything else in the formation of a character after the likeness of Christ. In it there is fulness of joy. When it is cherished in the heart, the love of Christ is preferred to the love of any human being. This is Christianity. This is the love of God in the soul. Thus pure, unadulterated truth occupies the citadel of the being. The words are fulfilled, ‘A new heart also will I give you, and a new spirit will I put within you.’ There is a nobleness in the life of the one who lives and works under the vivifying influence of the truth.” Review and Herald, February 14, 1899.

> “Hakykat mukaddesdir, ylahydyr. Ol häsiýeti Mesihiň meňzeşligine görä kemala getirmekde başga ähli zatlardan has güýçli we has täsirlidir. Onda şatlygyň dolulygy bardyr. Ol ýürekde eziz tutulanda, Mesihiň söýgüsi islendik ynsan söýgüsinden ileri tutulýar. Ine, hristianlyk şudur. Ine, bu janda ýerleşen Hudaýyň söýgüsidir. Şeýlelikde päk, garyndysyz hakykat barlygyň galasyny eýeleýär. Şonda şu sözler berjaý bolýar: ‘Size täze ýürek hem bererin, içiňize täze ruh hem goýaryn.’ Hakykatyň janlandyryjy täsiri astynda ýaşap, zähmet çekýän adamyň durmuşynda bir asylzada mertebesi bardyr.” Review and Herald, February 14, 1899.

That vision of prophetic history in Daniel chapter eleven, begins when verse two, and the sixth and richest president, align with the head, which is Russia in verses eleven through fifteen. In that history the sixth president, will become the eighth that is of the seven, and he will reign when church and state in the United States come together, and consummate their unholy fornication in verse sixteen, at the soon coming Sunday law.

Danyýl kitabynyň on birinji babyndaky pygamberlik taryhynyň şol görnüşi ikinji aýatdan başlanýar, we altynjy hem iň baý patyşa, on birinji aýatdan on bäşinji aýata çenli beýan edilýän baş bilen, ýagny Russiýa bilen, bir ugra düşýär. Şol taryhda altynjy patyşa, ýediniň içinden bolan sekizinjä öwrüler, we Birleşen Ştatlarda ybadathana bilen döwlet birleşip, on altynjy aýatda görkezilişi ýaly, ýakynda çykjak Ýekşenbe kanuny mahalynda özleriniň mukaddes däl zynasyny tamamlanda, ol höküm sürer.

The ensign that is then to be lifted up will be disappointed and die for a period of three and a half days, which in Daniel ten, is twenty-one days. At the conclusion of the twenty-one days of mourning for Daniel, which is the conclusion of the three and a half days of death in the street for the two witnesses, who are those in Ezekiel’s valley, who are dead dry bones—there is a prophetic message that brings the dead back to life. That process in Daniel chapter ten, is represented by three steps.

Şonda galdyrylmaly baýdak lapykeçlige duçar bolup, üç ýarym gün dowam edýän bir döwür üçin öler; bu bolsa Danyýel onunjy bapda ýigrimi bir gündür. Danyýeliň ýigrimi bir günlük ýasynyň ahyrynda, ýagny iki şaýadyň köçede dowam eden üç ýarym günlük ölüm döwrüniň ahyrynda — olar Ezekieliň jülgesindäkiler, ýagny öli gurak süňklerdir — ölüleri täzeden ýaşaýşa gaýtaryp getirýän pygamberlik habary bar. Danyýeliň onunjy babyndaky şol proses üç ädim bilen görkezilýär.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. 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. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:4–14.

> Birinji aýyň ýigrimi dördünji güni men beýik derýanyň, ýagny Hiddekeliň boýundakam, gözlerimi ýokary galdyryp seretdim, ine, zygyr mata geýnen, biline Uphazyň sap altyny guşalan bir adam bardy. Onuň bedeni berile meňzeýärdi, ýüzi ýyldyrymyň keşbi ýalydy, gözleri ot çyralary kimindi, gollary bilen aýaklary ýalpyldap timarlanan bürünjiň reňkine meňzeýärdi, sözleriniň sesi bolsa köp mähelläniň sesi ýalydy. Bu görnüşi diňe men, Daniýel, gördüm; meniň bilen bolan adamlar görnüşi görmediler, emma olaryň üstüne uly bir titreýyş indi, şonuň üçin gizlenmek üçin gaçyp gitdiler. Şeýlelikde men ýeke özüm galdym-da, bu beýik görnüşi gördüm; mende hiç bir güýç galmady, çünki görküm içimde bozulşa öwrüldi, men hiç bir güýji saklap bilmedim. Şeýle-de bolsa, onuň sözleriniň sesini eşitdim; onuň sözleriniň sesini eşidenimde, ýüzümi ýere bakdyryp, ýüzin ýere berip, çuň uka gitdim. Ine, bir el maňa degdi-de, meni dyzlarymyň we ellerimiň aýalarynyň üstünde galdyrdy. Ol maňa şeýle diýdi: «Eý Daniýel, örän söýülýän adam, saňa aýdýan sözlerime düşün we dogry dur; çünki indi men saňa iberildim». Ol bu sözi maňa aýdandan soň, men titräp ýerimden turdum. Soňra ol maňa şeýle diýdi: «Gorkma, Daniýel; çünki sen düşünmäge we özüňi Hudaýyň öňünde peseltmäge ýüregiňi baglan ilkinji günden bäri sözleriň eşidildi, men hem seniň sözleriň sebäpli geldim. Emma Pars patyşalygynyň şazadasy maňa ýigrimi bir gün garşy durdy; emma ine, baş şazadalaryň biri bolan Mikail maňa kömege geldi; men hem ol ýerde Pars patyşalary bilen galdym. Indi bolsa men saňa ahyrky günlerde halkyňyň başyna nämeler geljekdigine düşündirmek üçin geldim; çünki bu görnüş entek köp günler üçindir». Daniýel 10:4–14.

Daniel is at the end of the twenty-one days of mourning when he sees the vision of Christ and he hears the words of Christ. The vision of the visual and spoken Word of God, produces a separation of two classes, and Daniel was dead in the street, for he was “in a deep sleep.”

Danyýel ýigrimi bir günlük ýas döwrüniň ahyrynda Mesihiň görnüşini görüp, Mesihiň sözlerini eşidýär. Görünýän we aýdylýan Hudaý Sözüniň görnüşi iki synpyň bölünmegini döredýär, we Danyýel «çuň uka gidipdi» diýlişi ýaly, köçede öli ýatyrdy.

> These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. John 11:11–14.

> Ol şeýle diýdi; ondan soň hem olara: «Dostumyz Lazarus ýatyr; emma Men gidip, ony ukudan oýaraýyn» diýýär. Şonda şägirtleri: «Reb, eger ol ýatýan bolsa, sagalar» diýdiler. Emma Isa onuň ölümi barada aýdýardy; olar bolsa Onuň adaty ukuda dynç almak hakda aýdýandyr diýip düşündiler. Şonda Isa olara açyk aýtdy: «Lazarus öldi». Ýahýa 11:11–14.

Then Daniel was touched by Gabriel for the first time, who informs him of the political struggle that has been happening while Daniel was dead (asleep), and that he was now going to provide the interpretation of the vision that had just transformed Daniel into Christ’s image. He is then going to be touched a second time, by Christ Himself.

Soňra Daniýele ilkinji gezek Gabriýel degdi; ol Daniýele, Daniýel öli (ukyda) wagty bolup geçen syýasy göreş barada habar berdi we indi Daniýeli ýaňy-ýakynda Mesihiň keşbine öwrüp goýan görnüşiň düşündirişini berjekdigini aýtdy. Soňra oňa ikinji gezek, hut Mesihe Özi tarapyndan, el degriler.

> And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. Daniel 10:15–17.

> Ol maňa şeýle sözleri aýdanda, men ýüzümi ýere saldym, dilsiz bolup galdym. Ine, ynsan ogullarynyň meňzeşine meňzeýän biri dodaklaryma degdi; şonda agzymy açyp gepledim we öňümde duran oňa şeýle diýdim: Eý agam, bu görnüş sebäpli hasratlarym üstüme agdy, mende hiç bir güýç galmady. Çünki bu agamyň hyzmatkäri bu agam bilen nähili gürleşip bilsin? Çünki maňa gelende, şol bada mende hiç bir güýç galmady, hatda mende dem hem galmady. Daniel 10:15–17.

This is parallel to the first prophecy of Ezekiel in chapter thirty-seven, for in the two prophecies that Ezekiel is told to present to the dead bones in the valley, the first forms the bodies, but they do not then have breath, nor do they have the strength of a mighty army. It is the second prophecy of Ezekiel that the bodies receive the breath from the four winds and stand up as a mighty army, and at Daniel’s second touch, “there remained no strength in me, neither is there breath left in me.” Then Daniel is again touched the third time overall, and the second time by Gabriel.

Bu, Hezekieliň otuz ýedinji bapdaky ilkinji pygamberligi bilen gabat gelýär; çünki Hezekiele jülgedäki öli süňklere ýetirmegi buýruk berlen iki pygamberlikde birinjisi bedenleri emele getirýär, emma şol wagt olarda ne dem bar, ne-de gudratly bir goşunyň güýji bardyr. Bedenleriň dört ýelden demi kabul edip, gudratly bir goşun hökmünde aýaga galmagy Hezekieliň ikinji pygamberligi bilen bolýar; Danieliň ikinji gezek deglişinde bolsa: «mende hiç hili güýç galmady, mende hatda dem-de galmady». Soňra Daniel umumylykda üçünji gezek, Jebraýyl tarapyndan bolsa ikinji gezek ýene degilýär.

> Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:18, 19.

> Soňra ýene-de adam keşbine meňzeş biri gelip maňa degdi-de, meni güýçlendirdi. Ol şeýle diýdi: «Eý, juda söýülýän adam, gorkma; saňa parahatlyk bolsun; güýçli bol, hawa, güýçli bol». Ol maňa sözläp bolanda, men güýçlendim-de: «Goý, jenabym sözlesin; çünki sen meni güýçlendirdiň» diýdim. Daniel 10:18, 19.

The third touch of Daniel, is Ezekiel’s second prophecy, which brings the bodies to their feet as a mighty army. His prophecy is addressed to a people that recognize that they are dead, for they were in mourning, as was Daniel.

Danyýele edilen üçünji degiş, Ezekieliň ikinji pygamberligidir; ol jesetleri uly bir goşun hökmünde aýak üstüne galdyrýar. Onuň pygamberligi, Danyýel ýaly matam tutýandyklary sebäpli, özleriniň ölüdigini ykrar edýän bir halka gönükdirilendir.

> Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. 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 37:9–11.

> Soňra ol maňa diýdi: “Ýele pygamberlik et, eý adam ogly, pygamberlik et-de, ýele şeýle diý: Reb Hudaý şeýle diýýär: Eý dem, dört ýelden gel-de, bu öldürilenleriň üstüne üfle, olar direlsinler.” Şeýlelikde men onuň maňa buýruşy ýaly pygamberlik etdim, dem olaryň içine girdi, olar dirildiler we aýaklarynyň üstünde turdular, örän uly bir goşun boldular. Soňra ol maňa diýdi: “Eý adam ogly, bu süňkler Ysraýyl öýüniň tutuşydyr. Ine, olar şeýle diýýärler: ‘Süňklerimiz gurady, umydymyz ýok boldy; biz böleklerimiz boýunça kesilip taşlandyk.’” Ezekiel 37:9–11.

The Lord commands Ezekiel to prophesy, and he tells them the testimony of the house of Israel is that they are dead, without hope and cut off. They are mourning, as was Daniel, because they are disappointed by the failed prediction of July 18, 2020, and in that condition, Ezekiel is told to prophesy.

Rebbi Ýezekiele pygamberlik etmegi buýurýar we oňa Ysraýyl nesliniň şaýatlygynyň olaryň öli, umytsyz we kesilip taşlanan ýagdaýdadygyny aýdýar. Olar, Daniýel ýaly, 2020-nji ýylyň 18-nji iýulyndaky başa barmadyk çaklamadan göwnüçökgün bolandyklary sebäpli matam tutýarlar, we şol ýagdaýda Ýezekile pygamberlik etmegi aýdylýar.

> Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.

> Şonuň üçin pygamberlik edip, olara aýt: Hökmürowan Reb şeýle diýýär: Ine, eý halkym, men siziň guburlaryňyzy açaryn, sizi guburlaryňyzdan çykaryp alaryn we Ysraýyl ýurduna getirerin. Eý halkym, guburlaryňyzy açanymda we sizi guburlaryňyzdan çykaryp alanymda, meniň Rebdigimi bilersiňiz. Men ruhumy size goýaryn, siz ýaşarsyňyz, sizi öz ýurduňyzda ýerleşdirerin. Şonda siz meniň, Rebbiň, aýdandygymy we ony ýerine ýetirendigimi bilersiňiz, diýip Reb aýdýar. Ezekiel 37:12–14.

The Lord, who is Michael the archangel opens their graves and the two witnesses of Revelation eleven, who are then resurrected and given the Holy Spirit and stand up, just as the Holy Spirit was given to those who stand up when they are brought out of their graves in Ezekiel’s second prophecy.

Rebbimiz, ýagny baş perişde Mikaýyl, olaryň mazarlaryny açýar; soňra Ylhamyň on birinji babyndaky iki şaýat direldilýär, Mukaddes Ruh berilýär we aýaga galýarlar; edil Hezekiýeliň ikinji pygamberliginde mazarlaryndan çykarylanda aýaga galanlara hem Mukaddes Ruhuň berlişi ýaly.

> 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 ýarym günden soň, Hudaýdan gelen ýaşaýyş Ruhy olaryň içine girdi, olar aýaklarynyň üstünde durdular; olary görenleriň üstüne bolsa uly gorky düşdi. Ylham 11:11.

Those two witnesses are represented as Moses and Elijah, and Moses was also resurrected by the voice of the archangel.

Şol iki şaýat Musa bilen Ilyas hökmünde görkezilýär, we Musa hem baş perişdäniň sesi bilen 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 Mikhail, Musanyň jesedi hakda iblis bilen jedelleşip çekeleşende, oňa garşy paýyş aýyplama getirmäge het edip bilmedi-de: «Reb saňa käýinç bersin» diýdi. Ýahuda 1:9.

Michael, the Prince and the Archangel, is the One who came and helped Gabriel in Daniel chapter ten, and it is His voice that calls men and women to life.

Mikaýyl, Şazada we Baş Perişde, Daniýeliň onunjy babynda gelip Jebraýle kömek eden Şoldur, erkekleri we aýallary ýaşaýşa çagyrýan-da Onuň 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 buýruk sesi, baş perişdäniň sesi we Hudaýyň surnaýy bilen gökden iner; Mesihde ölenler bolsa ilki direler. 1 Selanikliler 4:16.

Daniel’s three touches represent the transition of the Laodicean movement of the third angel, unto the Philadelphian movement of the third angel, and in Daniel ten, the vision that accomplishes the transition from the image of Laodicea, unto the image of Philadelphia, is represented by the prophetic history represented in chapter eleven. That vision is represented by Ezekiel as the vision of Islam of the third woe. In 2014, Russia initiated the second proxy war. In 2015, the richest president began his efforts to become the sixth president.

Danyýeliň üç gezek degmesi üçünji perişdäniň Laodikýa hereketinden üçünji perişdäniň Filadelfiýa hereketine geçişini aňladýar; Danyýel onunjy bapda bolsa, Laodikýanyň keşbinden Filadelfiýanyň keşbine geçişi amala aşyrýan görnüş, on birinji bapda beýan edilýän pygamberlik taryhy arkaly görkezilýär. Şol görnüş Ezekiýel tarapyndan üçünji hasrata degişli Yslamyň görnüşi hökmünde görkezilýär. 2014-nji ýylda Russiýa ikinji wekilleýin urşy başlatdy. 2015-nji ýylda iň baý prezident altynjy prezident bolmak ugrunda tagallalaryna başlady.

In 2020, that president, representing the Republican horn was slain by the “woke” atheist beast from the bottomless pit, and in the same year the Laodicean Protestant horn was also slain. In 2023, both horns came back to life, both beginning their transition into the eighth that is of the seven. One transitioning into the political image of the beast as Church and State are brought together in the United States, and the other horn transitioning from the image of Laodicea to the image of Christ. Both will be lifted up at the soon coming Sunday law. One will become “Alexander the Great”, the premier king of the ten kings who give their seventh kingdom to the whore of Rome, and the other lifted up as an ensign.

2020-nji ýylda Respublikan şahyny wekilçilik eden şol prezident düýpsüz çuňlukdan çykan “oýanan” ateist wagşy tarapyndan öldürildi, şol bir ýylda Laodikeýa protestant şahysy hem öldürildi. 2023-nji ýylda iki şah hem täzeden janlandy, ikisi-de ýediden bolan sekizinjä geçişini başlady. Olaryň biri Birleşen Ştatlarda Ybadathana bilen Döwlet bir ýere getirilýärkä, wagşyň syýasy keşbine geçýär; beýleki şah bolsa Laodikeýanyň keşbinden Mesihiň keşbine geçýär. Ýakyn wagtda çykjak ýekşenbe kanunynda olaryň ikisi-de ýokary galdyrylar. Birisi Rimiň jelep aýalyna özleriniň ýedinji patyşalygyny berýän on patyşanyň öňdebaryjy patyşasy bolan “Beýik Aleksandr” bolar, beýlekisi bolsa baýdak hökmünde ýokary galdyrylar.

The vision that produces both of these transitions is the history that unfolds between September 11, 2001 and the Sunday law. Verse eleven, of Daniel chapter eleven, is specifically identified within the context that if you will not believe, you will not be established.

Bu iki geçişiň ikisini hem ýüze çykarýan görnüş, 2001-nji ýylyň 11-nji sentýabry bilen ýekşenbe kanunynyň arasynda açylyp gidýän taryhdyr. Daniel kitabynyň on birinji babyndaky on birinji aýat, aýratyn-da, eger iman etmeseňiz, berkarar edilmezsiňiz diýen mazmunyň çäginde anyk görkezilýär.

We will continue this study in the next article.

Bu barlagy indiki makalada dowam etdireris.

> “Bible rules are to be the guide of the daily life. The cross of Christ is to be the theme, revealing the lessons we must learn and practice. Christ must be brought into all the studies, that students may drink in the knowledge of God and may represent Him in character. His excellence is to be our study in time as well as in eternity. The word of God, spoken by Christ in the Old and New Testaments, is the bread from heaven; but much that is called science is as dishes of human invention, adulterated food; it is not the true manna.

> Mukaddes Kitabyň kadalary gündelik durmuşyň ýolbeletçisi bolmalydyr. Mesihiň haçy öwrenmeli we durmuşa geçirmeli sapaklarymyzy açyp görkezýän esasy tema bolmalydyr. Talyplaryň Hudaý baradaky bilimi özüne siňdirip, häsiýetlerinde Ony beýgeldip bilmekleri üçin, Mesih ähli okuwlaryň içine girizilmelidir. Wagtda-da, ebedilikde-de Onuň kämilligi biziň gözlegimiziň meselesi bolmalydyr. Köne we Täze Ähtlerde Mesih tarapyndan aýdylan Hudaýyň Sözi asmandan gelen çörekdir; emma ylym diýlip atlandyrylýan zatlaryň köpüsi adam oýlap tapyşyndan döreden tagamlary, bulaşdyrylan iýmitdir; ol hakyky manna däldir.

> “In God’s word is found wisdom unquestionable, inexhaustible—wisdom that originated, not in the finite, but in the infinite mind. But much of that which God has revealed in His word is dark to men, because the jewels of truth are buried beneath the rubbish of human wisdom and tradition. To many the treasures of the word remain hidden, because they have not been searched for with earnest perseverance until the golden precepts were understood. The word must be searched in order to purify and prepare those who receive it to become members of the royal family, children of the heavenly King.

> “Hudanyň sözüniň içinde şübhesiz, tükeniksiz paýhas bardyr — ol paýhas çäkli akyldan däl-de, çäksiz Akyldan gözbaş alandyr. Emma Hudaýyň Öz sözünde aýan eden zatlarynyň köpüsi adamlara garaňky bolup galýar, çünki hakykatyň gymmatbahaly daşlary ynsan paýhasynyň we däp-dessurlarynyň galyndylarynyň astynda gömlüdir. Köp adamlar üçin Sözüň hazynalary gizlinliginde galýar, sebäbi olar altyn parahatçylyk ýörelgelerine düşünilýänçä yhlasly tutanýerlilik bilen gözlenilmändir. Sözi kabul edýänleriň patyşalyk maşgalasynyň agzalaryna, asman Patyşasynyň çagalaryna öwrülmäge päklenmegi we taýýarlanmagy üçin, Sözi içgin gözlemelidir.”

> “The study of God’s word should take the place of the study of those books that have led minds into mysticism and away from the truth. Its living principles, woven into our lives, will be our safeguard in trials and temptations; its divine instruction is the only way to success. As the test comes to every soul, there will be apostasies. Some will prove to be traitors, heady, high-minded, and self-sufficient, and will turn away from the truth, making shipwreck of faith. Why? Because they did not live ‘by every word that proceedeth out of the mouth of God.’ They did not dig deep and make their foundation sure.

> Hudaýyň Sözüni öwrenmek, pikirleri mistisizme salan we hakykatdan daşlaşdyran şol kitaplary öwrenmegiň ornuny tutmalydyr. Onuň ýaşaýyş berýän ýörelgeleri durmuşymyza siňdirilip dokalanda, synaglarda we imtihanlarda biziň goragymyz bolar; onuň ylahy görkezmesi üstünlik üçin ýeke-täk ýoldur. Synag her bir janyň üstüne gelende, ýüz öwürmeler bolar. Käbirleri dönük, hyjuwly, tekepbir we özüne ýeterlik adamlar bolup çykarlar hem-de hakykatdan ýüz öwrüp, imany gämisi çökene döndererler. Näme üçin? Çünki olar “Hudaýyň agzyndan çykýan her bir söz bilen” ýaşamadylar. Olar çuň gazyp, öz binýadyny pugta etmediler.

> “When the words of the Lord through His chosen messengers are brought to them, they murmur and think the way is made too strait. In the sixth chapter of John we read of some who were thought to be disciples of Christ, but who, when the plain truth was presented to them, were displeased and walked no more with Him. In like manner these superficial students also will turn away from Christ.” Testimonies, volume 6, 132.

> “Rebbiň Öz saýlan habarçylary arkaly aýdan sözleri olara ýetirilende, olar närazylyk bilen pyşyrdaşýarlar we bu ýoluň aşa dar edilendigini pikir edýärler. Ýahýanyň altynjy babynda biz Mesihiň şägirtleri hasap edilen käbir adamlar hakda okaýarys; emma olara açyk hakykat hödürlenende, olar närazy boldular we Onuň bilen indi ýöremediler. Edil şonuň ýaly-da, bu ýüzleý okuwçylar hem Mesihden ýüz öwürerler.” Testimonies, volume 6, 132.

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