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# The Book of Daniel - Number One-Hundred and Sixty-Three

Danyýel kitaby — ýüz altmyş üçünji san

Unveiling Prophecy: Exploring Chapter Eleven of Daniel

Pygamberçiligiň Üstüni Açmak: Danyýalyň On birinji Babyňy Öwrenmek

Author

Jeff Pippenger

Published

March 28, 2024

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We will now begin to proceed through chapter eleven of Daniel.

Indi biz Danyýel kitabynyň on birinji baby boýunça öňe gitmäge başlarys.

> Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:1–4.

> Meniň özüm hem Medli Dariýiň birinji ýylynda ony berkitlemek we güýçlendirmek üçin durupdym. Indi bolsa saňa hakykaty görkezerin. Ine, Parsda ýene üç patyşa peýda bolar; dördünjisi bolsa olaryň hemmesinden has baý bolar; ol öz baýlygy arkaly gazanan güýji bilen hemmäni Gresiýanyň şalygyna garşy gozgalar. Soňra uly gudratly bir patyşa peýda bolup, giň hökmürowanlyk bilen höküm sürer we öz islegine görä hereket eder. Ol peýda bolandan soň, onuň şalygy dargadylar we asmanyň dört ýeline tarap bölüner; emma ol onuň nesline galmaz, ne-de onuň süren hökmürowanlygy ýaly bolar; çünki onuň şalygy kökünden sogrular we hatda olardan başga başgalara berler. Daniýel 11:1–4.

Gabriel begins by informing Daniel that he also worked with Darius in his first year, which is the year Darius’ nephew, his general, took Babylon and slew Belshazzar. Daniel is receiving this vision in the third year of Cyrus, according to the first verse of chapter ten, so Gabriel is marking both Darius and Cyrus as the symbols representing the “time of the end.” Belshazzar and Babylon were taken by the Medo-Persian Empire in the year 538 BC.

Jebraýyl ilki bilen Danyýele Daryýyň ilkinji ýylynda hem onuň bilen bile işländigini habar berýär; şol ýyl Daryýyň ýegeni, onuň serkerdesi, Wawilony eýeläp, Belşazary öldüripdi. Onunjy babyň birinji aýatyna görä, Danyýel bu görnüşi Kiriň üçünji ýylynda kabul edýär; şonuň üçin Jebraýyl ahyry zamanyň “wagtyny” aňladýan nyşanlar hökmünde hem Daryýy, hem-de Kiri görkezýär. Belşazar we Wawilon miladydan öňki 538-nji ýylda Madyýa-Pars imperiýasy tarapyndan basylyp alyndy.

> “Cyrus besieged Babylon, which he took by stratagem in 538 BC, and with the death of Belshazzar, whom the Persians killed, the kingdom of Babylon ceased to exist.” Uriah Smith, Daniel and the Revelation, 46.

> “Kir Babilony gabady; ol ony m.ö. 538-nji ýylda hile bilen ele geçirdi, we parslylaryň öldüren Belşazarynyň ölümi bilen Babil patyşalygy barlygyny bes etdi.” Uriah Smith, Daniel and the Revelation, 46.

In the year 538 BC, Daniel recorded chapter nine.

B.e. öňki 538-nji ýylda Daniel dokuzynjy baby ýazga geçirdi.

> “The vision recorded in the preceding chapter [chapter eight] was given in the third year of Belshazzar, BC 538. In the same year, which was also the first of Darius, the events narrated in this chapter [chapter nine] occurred.” Uriah Smith, Daniel and the Revelation, 205.

> “Öňki bapda [sekizinji bapda] ýazga geçirilen görnüş Belşazaryň üçünji ýylynda, biziň eramyzdan öň 538-nji ýylda berildi. Şol ýylyň özünde, ýagny Dariýiň hem birinji ýylynda, bu bapda [dokuzynjy bapda] beýan edilen wakalar bolup geçdi.” Uriah Smith, Daniel and the Revelation, 205.

The first year of Darius, which was the third and last year of Belshazzar, in 538 BC, the Lord punished the land of the Chaldeans, and made it desolate.

B.e. öň 538-nji ýylda, Belşassaryň üçünji we soňky ýyly bolan Dariusyň birinji ýylynda, Reb Haldelileriň ýurduny jezalandyrdy we ony weýran edip, çöllüge öwürdi.

> And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.

> Bu tutuş ýurt weýrançylyga we haýret galdyryjy bir zada öwrüler; bu milletler bolsa ýetmiş ýyl Babylonyň patyşasyna gulluk ederler. Şeýle bolar: ýetmiş ýyl tamam bolanda, olaryň bikanunlygy üçin Babylonyň patyşasyny-da, şol milleti-de, şeýle hem Kaldelileriň ýurduny-da jezalandyryp, ony baky weýrançylyklara öwürerin, diýýär Reb. Ýermeýa 25:11, 12.

In verse ten, the Lord employs the word “after,” as He leads into the punishment of Babylon. “After” Babylon is made desolate, the Lord would perform his good work for God’s people.

Onunjy aýatda Rebbiň Özi Babylonyň jezalandyrylmagyna geçip barýarka, “ondan soň” diýen sözi ulanýar. Babylon haraba edilenden “soň”, Reb Öz halky üçin Öz ýagşy işini ýerine ýetirer.

> For thus saith the Lord, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place. Jeremiah 25:10.

> Çünki Reb şeýle diýýär: Babylonda ýetmiş ýyl dolandan soň Men size ýüzlenerin we sizi bu ýere gaýtaryp getirmek bilen size bolan ýagşy sözümü ýerine ýetirerin. Ýeremýa 25:10.

The captivity of seventy years began in 606 BC.

Ýetmiş ýyllyk ýesirlik b.e. öň 606-njy ýylda başlandy.

> “Commencing the seventy years BC 606, Daniel understood that they were now drawing to their termination.” Uriah Smith, Daniel and the Revelation, 205.

> “Miladydan öňki 606-njy ýylda başlanan ýetmiş ýylyň indi öz tamamlanmagyna golaýlaýandygyna Daniel düşündi.” Uriah Smith, Daniel and the Revelation, 205.

The seventy-year captivity began in 606 BC, and ended in 536 BC, which was two years after the death of Belshazzar and the desolation of Babylon in 538 BC. It was the third year of Cyrus. Gabriel places the prophecy of the Hiddekel River in the third year of Cyrus, and begins the narrative of chapter eleven, by referencing the first year of Darius, and in doing so he is identifying two specific years. 538 BC and 536 BC were both appointed times, 538 BC was the appointed time for the prophecy of seventy years to conclude, and 536 BC was the appointed prophetic time when “after” 538 BC, the Lord would perform His good work for His people.

Ýetmiş ýyllyk ýesirlik biziň eramyzdan öňki 606-njy ýylda başlap, biziň eramyzdan öňki 536-njy ýylda tamamlandy; bu bolsa Belşazaryň ölüminden we biziň eramyzdan öňki 538-nji ýylda Babylyň weýran edilmeginden iki ýyl soňdy. Bu Kiriň üçünji ýylydy. Jebraýyl Hiddekel derýasy baradaky pygamberligi Kiriň üçünji ýylyna degişli edip, on birinji babyň beýan edilişine Dariýanyň birinji ýylyna salgylanmak bilen başlaýar, we şeýle etmek bilen ol iki aýratyn ýyly görkezýär. Biziň eramyzdan öňki 538-nji ýyl hem, biziň eramyzdan öňki 536-njy ýyl hem bellenen wagtlardy: biziň eramyzdan öňki 538-nji ýyl ýetmiş ýyl baradaky pygamberligiň tamamlanmagy üçin bellenen wagt bolupdy, biziň eramyzdan öňki 536-njy ýyl bolsa “ondan soň”, ýagny biziň eramyzdan öňki 538-nji ýyldan soň, Rebbiň Öz halky üçin Öz ýagşy işini amala aşyrjak bellenen pygamberlik wagtydy.

538 BC and 536 BC, are both appointed times, and they are represented by two historical figures, one was the first king of Media and the second the first king of Persia. The end of the seventy years of literal Israel being captive in literal Babylon, represented the twelve hundred and sixty years that spiritual Israel was captive in spiritual Babylon, from the year 538 AD to 1798. 1798 was an “appointed time”, and then the period that is prophetically identified as the “time of the end,” began. 538 BC, and 536 BC which are represented as an “appointed time”, also mark the beginning of a period represented as “the time of the end”.

Miladdan öňki 538-nji ýyl bilen miladdan öňki 536-njy ýyl ikisi-de bellenilen wagtlardyr we olar iki taryhy şahsyýet arkaly görkezilýär: olaryň biri Midýanyň ilkinji patyşasy, beýlekisi bolsa Parsyň ilkinji patyşasydy. Hakyky Ysraýylyň hakyky Wawilonda ýesirlikde bolan ýetmiş ýylynyň soňy, ruhy Ysraýylyň ruhy Wawilonda b. e. 538-nji ýyldan 1798-nji ýyla çenli ýesirlikde bolan bir müň iki ýüz altmyş ýylyny aňladýardy. 1798-nji ýyl “bellenilen wagt” boldy, şondan soň pygamberlik taýdan “ahyrzaman wagty” diýlip kesgitlenýän döwür başlandy. Miladdan öňki 538-nji ýyl bilen miladdan öňki 536-njy ýyl hem “bellenilen wagt” hökmünde görkezilip, şol bir wagtda “ahyrzaman wagty” hökmünde suratlandyrylýan döwrüň başlangyjyny belleýär.

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> “Ýerdäki Hudaýyň ybadathanasy, sürgün döwründe Ysraýyl ogullarynyň Wawilonda ýesirlikde saklanyşy ýaly, rehimsiz yzarlamalaryň şol uzak döwründe hakykatdan-da ýesirlikde bolupdy.” Prophets and Kings, 714.

All prophecy is addressing more specifically the last days, than the days in which they were first fulfilled, so 538 BC, and king Darius, along with 536 BC, and king Cyrus, represent the “time of the end” in 1989, and the two kings typify President Reagan and President Bush the first. 538 BC and 536 BC represent a waymark that is fulfilled with both dates understood to represent the one waymark. The waymark of the “time of the end,” consists of two symbols, and sometimes as with Reagan and Bush the first, both symbols are fulfilled in the same year. But that is the exception to the rule, for the waymark of the “time of the end” in the time of Moses was the birth of both Aaron and Moses, which was separated by three years. In the history of Christ, it was the birth of John the Baptist and Christ that was separated by six months.

Ähli pygamberlik, ilki bilen ýerine ýetirilip başlan döwründen has takyk manyda ahyrky günlere ýüzlenýär; şonuň üçin b.e.ö. 538-nji ýyl we patyşa Darýus, şeýle hem b.e.ö. 536-njy ýyl we patyşa Kir, 1989-njy ýylda “ahyrzamanyň wagtyny” aňladýar, we bu iki patyşa Prezident Reagan bilen birinji Prezident Bushyň nusgasy bolýar. B.e.ö. 538-nji ýyl bilen b.e.ö. 536-njy ýyl bir ýolgörkeziji basgançagy aňladýar; bu hem şol iki senäniň bir ýolgörkeziji basgançagy görkezýändigi düşünilende ýerine ýetirilýär. “Ahyrzamanyň wagty” bolan şol ýolgörkeziji basgançak iki alamatdan ybaratdyr, we käte, Reagan bilen birinji Bushdaky ýaly, iki alamat hem şol bir ýylyň içinde ýerine ýetýär. Emma bu kadadan çykma ýagdaýdyr; çünki Musanyň döwründe “ahyrzamanyň wagtynyň” ýolgörkeziji basgançagy Harun bilen Musanyň dogluşy bolup, olaryň arasynda üç ýyl bardy. Mesihiň taryhynda bolsa bu, Ýahýa çokundyryjynyň we Mesihiň dogluşy bolup, olaryň arasynda alty aý bardy.

With the “time of the end,” in the history of the antichrist it was 1798 and 1799. The French Revolution is a subject of prophecy, and it began in 1789, and lasted ten years ending in 1799, at its appointed time, just as 1798 was an appointed time. Together they identify the deadly wound given to the beast, and also the woman that rode upon and reigned over the beast. Darius was the king that defeated his enemy by sending his army in through the “wall”, and he represents Reagan, who defeated his enemy by bringing down the wall of the “iron curtain.” Cyrus represents Bush the first, for Cyrus is known as Cyrus the Great, and George Bush the first is Bush the greater, and Bush the last is Bush the lesser.

“Ahyrzaman” bilen baglanyşyklylykda, antimesihiň taryhynda ol 1798 we 1799-njy ýyllar boldy. Fransuz rewolýusiýasy pygamberligiň bir temasydyr, ol 1789-njy ýylda başlady we özüniň bellenen wagtynda 1799-njy ýylda tamamlanan on ýyl dowam etdi; edil 1798-nji ýylyň hem bellenen wagt bolşy ýaly. Olar bilelikde haýwana ýetirilen ölümli ýarany, şeýle hem haýwanyň üstüne münen we onuň üstünden höküm süren zenany görkezýärler. Darius öz goşunyny “diwardan” geçirip, duşmanyny ýeňen patyşady, we ol “demir perdesiniň” diwaryny ýykyp, duşmanyny ýeňen Reagan-a wekilçilik edýär. Kir bolsa birinji Buşa wekilçilik edýär, sebäbi Kir Beýik Kir hökmünde tanalýar, George Bush uly Buş, soňky Buş bolsa kiçi Buşdur.

Because these two kings and the two dates they represent are actually one symbol. One marks the seventy years that Babylon would rule. That seventy-year period reached its appointed time in 538 BC and is represented by Darius. The completion of the captivity of seventy years reached its appointed time in 536 BC and is represented by Cyrus. Together they represent the “time of the end,” when prophetic light is to be unsealed. In 1798 the first angel of Revelation fourteen arrived at the “time of the end,” and Sister White says that angel “was no less a personage than Jesus Christ.”

Çünki bu iki patyşa hem-de olaryň şekillendirýän iki senesi hakykatda bir nyşandyr. Olaryň biri Wawilonyň höküm sürjek ýetmiş ýylyny alamatlandyrýar. Şol ýetmiş ýyllyk döwür öz bellenen wagtyna miladydan öň 538-nji ýylda ýetip, Dariý bilen görkezilýär. Ýetmiş ýyllyk ýesirligiň tamamlanmagy bolsa öz bellenen wagtyna miladydan öň 536-njy ýylda ýetip, Kiros bilen görkezilýär. Bilelikde olar pygamberlik nurunyň möhüriniň açylmaly bolan “ahyryň wagtyny” şekillendirýärler. 1798-nji ýylda Ylham kitabyň on dördünji babyndaky birinji perişde “ahyryň wagtyna” geldi, we Waýt uýamyz şol perişde barada: “ol Isa Mesihden başga hiç kim däldi” diýýär.

In the third year of Cyrus, Michael, the prince of God’s people, and the archangel to the angels, descended to engage with Cyrus and confirm the light that would lead Cyrus to pronounce the first of three decrees that would allow God’s people to return to Jerusalem, and rebuild the city, the sanctuary, and the streets and walls. That work typified the work of the first and second angels’, which began at the “time of the end” in 1798.

Kiriň üçünji ýylynda Hudaýyň halkynyň şazadasy we perişdeleriň baş perişdesi bolan Mikaýyl Kiriň ýanyna inip geldi; şeýle-de, Kiriň Hudaýyň halkyna Iýerusalime gaýdyp, şäheri, mukaddes jaýy, köçeleri we diwarlary täzeden gurmaga rugsat berjek üç permanyň ilkinjisini çykarmagyna alyp barjak nury tassyklady. Şol iş 1798-nji ýylda başlanan “ahyryň wagtyndaky” birinji we ikinji perişdäniň işiniň nusgasy boldy.

The descent of Michael at the time of the end in the days of Darius and Cyrus, represented the arrival of the first angel in 1798, and together they mark the arrival of the same angel, at the “time of the end,” in 1989. 1989 began the period of the “time of the end,” and it was also an appointed time. An appointed time identifies the termination of a prophetic period of time. The rebellion of 1863, at the first “Kadesh” for modern spiritual Israel, was the beginning of a period of one hundred and twenty-six years that terminated at “the time appointed” in 1989. One hundred and twenty-six is a tithe, or a tenth, of twelve hundred and sixty, and at the end of twelve hundred and sixty years in 1798, the movement of the first angel arrived into history. At the end of one hundred and twenty-six years, in 1989, the movement of the third angel arrived into history.

Darynyň we Kuruşuň günlerinde, ahyrzamanda Mihailiň aşak inmegi 1798-nji ýylda ilkinji perişdäniň gelmegini aňladýardy, we bularyň ikisi bilelikde 1989-njy ýylda, “ahyryň wagtynda”, şol bir perişdäniň gelendigini görkezýär. 1989-njy ýyl “ahyryň wagty” döwrüni başlatdy, we ol şol bir wagtda bellenen wagt hem boldy. Bellenen wagt pygamberlik döwrüniň tamamlanmagyny görkezýär. Häzirki zaman ruhy Ysraýyly üçin ilkinji “Kadeşde” bolan 1863-nji ýylyň gozgalaňy, 1989-njy ýylda “bellenen wagtda” tamamlanan ýüz ýigrimi alty ýyllyk döwrüň başlangyjydy. Ýüz ýigrimi alty, bir müň iki ýüz altmyşyň ondan biri, ýagny onda bir paýydyr; we 1798-nji ýylda bir müň iki ýüz altmyş ýylyň ahyrynda ilkinji perişdäniň hereketi taryha girdi. 1989-njy ýylda, ýüz ýigrimi alty ýylyň ahyrynda, üçünji perişdäniň hereketi taryha girdi.

In verse one of Daniel chapter eleven, Gabriel is careful and precise in his identification that the history represented begins with Cyrus, at the time of the end in 1989. Cyrus the Great there represents Bush the greater, who would be followed by three kings, and then a fourth king which would be far richer than they all. Thus, the fourth rich king, that stirs up all of Grecia, is the sixth president since 1989.

Danyel kitabynyň on birinji bapynyň birinji aýatynda Jebraýyl görkezilen taryhyň 1989-njy ýylda, ahyrzamanyň wagtynda, Kiriş bilen başlanýandygyny anyk we takyk görkezmäge aýratyn üns berýär. Şol ýerde Beýik Kiriş Beýik Buşy aňladýar; onuň yzyndan üç patyşa geler, soňra bolsa olaryň hemmesinden has baý dördünji bir patyşa geler. Şeýlelikde, ähli Gresiýäni gozgalaňa salýan şol baý dördünji patyşa 1989-njy ýyldan bäri altynjy prezidentdir.

In the events of chapter ten, Daniel is represented as mourning, and in his experience of mourning he is changed unto the image of Christ, as he beholds the vision. The twenty-one-day period of mourning, represents a period of death that concludes with a resurrection. In chapter ten, Michael has come down out of heaven, and in Jude seven, when He descends, He resurrects Moses. In Revelation chapter eleven Moses (and Elijah) have been slain, and are dead in the street for three and a half symbolic days. Then Moses, (along with Elijah) are resurrected by “a great voice”.

Onunjy bapdaky wakalarda Daniel hasrat çekýän hökmünde görkezilýär, we ol hasrat çekiş tejribesinde, görüşi synlaýarka, Mesiheň keşbine üýtgedilýär. Hasrat çekmegiň ýigrimi bir günlük döwri, direliş bilen tamamlanýan ölüm döwrüni aňladýar. Onunjy bapda Mikail gökden aşak inýär, we Ýahuda 7-de, Ol inende, Musa direldilýär. Ylham kitaby 11-nji bapda Musa (we Ylýas) öldürilen bolup, üç ýarym nyşanly gün köçede öli ýatýar. Soňra Musa (Ylýas bilen bilelikde) “uly ses” tarapyndan direldilýär.

> 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. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Üç gün ýarymdan soň, Hudaýdan bolan ýaşaýyş ruhy olaryň içine girdi, olar aýaklarynyň üstünde durdular; olary görenleriň üstüne uly gorky indi. Olar gökden özlerine şeýle diýýän güýçli bir sesi eşitdiler: «Bu ýere çykyň». Olar bulutda göge çykdylar; duşmanlary hem olary görüp durdular. Ylham 11:11, 12.

The “great voice” that resurrects is the voice of the archangel, and the archangel is Michael.

Direldýän «uly ses» baş perişdäniň sesidir, baş perişde bolsa Mikaildir.

> 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 Reb Özi hayqyryş bilen, baş perişdäniň sesi bilen we Hudaýyň surnaýy bilen gökden iner; Mesihdäki ölüler bolsa ilki direler. 1 Selanikliler 4:16.

The history where Moses and Elijah are murdered and resurrected is the history of the sealing of the one hundred and forty-four thousand. That history began on September 11, 2001 with the “first voice” of the angel of Revelation eighteen, which Sister White identifies as arriving when the great buildings of New York City were thrown down. The “second voice” of Revelation chapter eighteen, is sounded at the soon coming Sunday law, when God’s other flock is called out of Babylon. It is that history, the history of the sealing, where Daniel is represented as being changed into the image of Christ by beholding the “marah” vision, which is the feminine expression of the “mareh” vision. It is the “causative” vision, that “causes” the image beheld to be reproduced in those who behold it.

Musa bilen Ylýasyň öldürilip, soňra direldilýän taryhy bir ýüz kyrk dört müňüň möhürlenişiniň taryhydyr. Ol taryh 2001-nji ýylyň 11-nji sentýabrynda, Aýan kitabynyň on sekizinji bapdaky perişdesiniň “birinji sesi” bilen başlady; bu sesi Uayt uýa Nýu-Ýork şäheriniň beýik binalary ýumrulan mahaly gelip ýetýän hökmünde kesgitleýär. Aýan kitabynyň on sekizinji bapdaky “ikinji sesi” bolsa, ýakyn wagtda geljek ýekşenbe güni baradaky kanun mahalynda ýaňlanýar; şol wagtda Hudaýyň beýleki sürüsi Wawilondan çagyrylyp çykarylýar. Hut şol taryhda, ýagny möhürleniş taryhynda, Daniýel “mareh” görnüşiniň zenanlyk aňlatmasy bolan “marah” görnüşine garap, Mesihiň keşbine öwrülýän hökmünde görkezilýär. Bu “sebäp dörediji” görnüşdir; ol seredilen keşbi oňa seredýänlerde gaýtadan öndürmäge “sebäp bolýar”.

That history of the sealing, and of the transformation of Daniel in chapter ten, includes the descent of Michael when He resurrects and transforms those represented by Moses, Elijah and Daniel. He accomplishes the resurrection with the “great voice” of the archangel, thus providing a third “voice,” in the middle of the first and last voices, which are both the same, for they are both the voice of Revelation chapter eighteen. The middle voice, is where rebellion is represented, for when Michael resurrected Moses, he did not argue with Satan, though Satan, the author of rebellion, was there to protest.

Onunjy baplamak taryhy hem-de Daniýeliň onunjy bapdaky üýtgedilişi, Musanyň, Ylýasyň we Daniýeliň şahslarynda görkezilenleri direldip, özgerdýän wagtynda Mihailiň inişini öz içine alýar. Ol direldişi baş perişdäniň “beýik sesi” bilen amala aşyrýar; şeýlelikde ol birinji we soňky sesleriň arasynda üçünji bir “sesi” berýär; ol iki ses hem birmeňzeşdir, çünki olaryň ikisi-de Ylham kitaby on sekizinji bapdaky sesdir. Ortaky ses pitneçilik görkezilýän ýerdir; çünki Mihail Musany direldeninde, pitneçiligiň awtory bolan Şeýtan garşy çykmak üçin şol ýerde bolsa-da, Mihail onuň bilen jedelleşmedi.

> 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 7.

> Emma baş perişde Mikail, Musanyň jesedi hakda Iblis bilen jedelleşende, oňa garşy hapa aýyplama getirmäge het edip bilmän, diňe şeýle diýdi: «Reb saňa käýesin». Ýahuda 7.

The beginning of the sealing time that began on September 11, 2001, and ends at the soon coming Sunday law, is marked with the signature of “Truth,” for in the middle of that period, in July of 2023, the great voice of the archangel began the work of resurrecting the dead in Christ, who choose to hear His middle voice. Note that 2023 comes twenty-two years after 2001, and twenty-two is a tenth of two hundred and twenty, which is the symbol of the link between Divinity and humanity, and is also a symbol of restoration.

2001-nji ýylyň 11-nji sentýabrynda başlan we ýakyn wagtda çykjak ýekşenbe kanuny bilen tamamlanjak möhürleniş döwrüniň başlangyjy “Hakykatyň” goly bilen bellidir; çünki şol döwrüň ortasynda, 2023-nji ýylyň iýul aýynda, baş perişdäniň beýik sesi Mesihdäki ölüleri diriltmek işine başlady, ýagny Onuň orta sesini eşitmegi saýlanlary. Üns beriň, 2023-nji ýyl 2001-nji ýyldan ýigrimi iki ýyl soň gelýär, we ýigrimi iki iki ýüz ýigriminiň ondan biridir; bu bolsa Ylahylyk bilen ynsanlygyň arasyndaky baglanyşygyň nyşanydyr hem-de dikeldişiň hem nyşanydyr.

In July 2023, the mighty angel that is no less a personage than Jesus Christ, and who is the Truth, who is also Michael, and who is the Alpha and Omega descending with a message in His hand. The little book in His hand is the portion of Daniel that was sealed up until the last days.

2023-nji ýylyň iýul aýynda, Isadan Mesihden başga hiç kim bolmadyk kuwwatly perişde — Özüniň Hakykat bolup durýan, şeýle hem Mikail bolan, hem-de elinde habar bilen inýän Alfa we Omega — göründi. Onuň elindäki kiçijik kitap, soňky günlere çenli möhürlenip goýlan Danyýel kitabynyň bölegidir.

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

> “Ylhamda Mukaddes Kitabyň ähli kitaplary bir ýere gelip tamam bolýar. Ine, şu ýerde Danyýel kitabynyň üstüni ýetirýän bölegi bar. Biri pygamberlikdir; beýlekisi bolsa ylham arkaly açyp görkezmekdir. Möhürlenen kitap Ylham kitaby däl-de, eýsem Danyýeliň soňky günlere degişli pygamberliginiň şol bölegidir. Perişde şeýle buýurdy: ‘Emma sen, eý Danyýel, bu sözleri ýap we kitaby ahyrzamanyň wagtyna çenli möhürle.’ Danyýel 12:4.” Ilçileriň işleri, 585.

The portion of the prophecy of Daniel that relates to the last days, is chapter eleven. It is the last six verses of chapter eleven, but more specifically it is the histories found within the chapter that are repeated in those last six verses.

Daniel pygamberliginiň ahyrzamana degişli bölegi on birinji bapdyr. Ol on birinji babyň soňky alty aýatydyr, emma has takygy, şol soňky alty aýatda gaýtalanyp berilýän zat, bapyň içinde ýerleşýän taryhlardyr.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.

> “Ýitirere wagtymmyz ýok. Biziň öňümizde muşakgatly zamanlar dur. Dünýä uruş ruhy bilen tolgunýar. Tiz wagtda pygamberliklerde aýdylan muşakgatly wakalar bolup geçer. Daniýeliň kitabynyň on birinji babyndaky pygamberlik doly berjaý bolmagyna golaýlap geldi. Bu pygamberligiň berjaý bolmagy bilen bagly bolup geçen taryhy wakalaryň köpüsi gaýtadan gaýtalanar.” Manuscript Releases, number 13, 394.

Verse sixteen, of Daniel chapter eleven, illustrates a history that is repeated in verse forty-one, for in the verse the king of the north stands in the glorious land. The history of verse sixteen identifies when the Roman general Pompey brought Judah and Jerusalem into captivity.

Danyel kitabynyň on birinji babyndaky on altynjy aýat, kyrk birinji aýatda gaýtalanýan bir taryhy suratlandyrýar, çünki şol aýatda demirgazygyň patyşasy şöhratly ýurtda durýar. On altynjy aýatyň taryhy, Rim serkerdesi Pompeýyň Ýudany we Iýerusalimi ýesirlige getirendigini kesgitleýär.

> But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. Daniel 11:16.

> Emma oňa garşy gelýän öz islegine görä hereket eder, hiç kim hem onuň öňünde durup bilmez; ol şöhratly ýurtda durar, we ol onuň eli bilen ýok ediler. Daniel 11:16.

I intend to use this verse as an anchor for our consideration of the verses which precede the verse, so I will put this understanding in place first. We intend to show that the history that follows the breakup of Alexander the Great’s kingdom in verses three and four, begins in 1989 and then identifies the current Ukrainian War, the victory of Putin over the forces of the West, and Putin’s subsequent defeat, which leads into verse sixteen.

Bu aýaty, ondan öň gelýän aýatlary gözden geçirmekligimiz üçin daýanç nokady hökmünde ulanmagy maksat edinýärin; şonuň üçin ilki bilen şu düşünjäni ornaşdyraryn. Biz üçünji we dördünji aýatlarda Aleksandr Beýigiň patyşalygynyň bölünmeginden soň dowam edýän taryhyň 1989-njy ýylda başlanýandygyny, soňra häzirki Ukrain söweşini, Putiniň Günbataryň güýçleriniň üstünden gazanan ýeňşini we Putiniň şondan soňky ýeňlişini kesgitleýändigini görkezmegi maksat edinýäris; bu bolsa on altynjy aýata alyp barýar.

> “Although Egypt could not stand before Antiochus, the king of the north, Antiochus could not stand before the Romans, who now came against him. No kingdoms were longer able to resist this rising power. Syria was conquered, and added to the Roman empire, when Pompey, BC 65, deprived Antiochus Asiaticus of his possessions, and reduced Syria to a Roman province.

> “Müsür demirgazyk patyşasy Antiohyň öňünde durup bilmese-de, Antioh indi onuň garşysyna gelen rimlileriň öňünde durup bilmedi. Indi hiç bir patyşalyk bu beýgelip gelýän güýje garşylyk görkezmäge ukyply däldi. Siriýa basylyp alyndy we b.e. öň 65-nji ýylda Pompeý Antiohus Asiaticusy mülklerinden mahrum edip, Siriýany Rim welaýaty derejesine düşüren wagty Rim imperiýasyna goşuldy.

> “The same power was also to stand in the Holy Land, and consume it. Rome became connected with the people of God, the Jews, by alliance, BC 161, from which date it holds a prominent place in the prophetic calendar. It did not, however, acquire jurisdiction over Judea by actual conquest till BC 63; and then in the following manner.

> Şol bir güýjüň hem Mukaddes Ýurtda durup, ony iýip-gutarmalydygy bellidi. Rim b.e.ö. 161-nji ýylda Hudaýyň halky bolan ýehudylar bilen bileleşik arkaly baglanyşyk gazandy; şol seneden başlap, ol pygamberlik senenamasynda görnükli orun eýeleýär. Şeýle-de bolsa, ol Ýahudýa üstünden häkimiýeti hakyky basyp alyş arkaly b.e.ö. 63-nji ýyla çenli ele geçirmedi; soňra bolsa bu aşakdaky görnüşde bolup geçdi.

> “On Pompey’s return from his expedition against Mithridates, king of Pontus, two competitors, Hyrcanus and Aristobulus, were struggling for the crown of Judea. Their cause came before Pompey, who soon perceived the injustice of the claims of Aristobulus, but wished to defer decision in the matter till after his long-desired expedition into Arabia, promising then to return, and settle their affairs as should seem just and proper. Aristobulus, fathoming Pompey’s real sentiments, hastened back to Judea, armed his subjects, and prepared for a vigorous defense, determined, at all hazards, to keep the crown, which he foresaw would be adjudicated to another. Pompey closely followed the fugitive. As he approached Jerusalem, Aristobulus, beginning to repent of his course, came out to meet him, and endeavored to accommodate matters by promising entire submission and large sums of money. Pompey, accepting this offer, sent Gabinius, at the head of a detachment of soldiers, to receive the money. But when that lieutenant-general arrived at Jerusalem, he found the gates shut against him, and was told from the top of the walls that the city would not stand to the agreement.

> Pompeý Pont patyşasy Mitridata garşy eden ýörişinden dolanyp gelende, Ýahuda ýurdunyň täji ugrunda iki bäsdeş — Girkan we Aristobul — göreşýärdiler. Olaryň işi Pompeýiň öňüne getirildi; ol hem tiz wagtdan Aristobulyň talaplarynyň adalatsyzdygyna göz ýetirdi, emma köpden bäri isleýän Arabystana ýörişinden soňra bu mesele boýunça karar çykarmagy gijikdirmek isledi-de, şondan soň gaýdyp gelip, olaryň işlerini adalatly we ýerlikli görünişi ýaly tertibe saljakdygyny wada berdi. Aristobul Pompeýiň hakyky niýetini aňyp, howlukmaç Ýahuda ýurduna dolandy, öz tabynlaryny ýaraglandyrdy we güýçli goranyşa taýýarlyk gördi; sebäbi ol özge birine höküm edilip beriljekdigini öňünden duýan täjini her hili howpa garamazdan saklamaga ýüregine düwdi. Pompeý gaçgyny ýakyndan yzarlady. Ol Iýerusalime ýakynlaşanda, Aristobul öz ýoluna ökünip başlan ýaly bolup, ony garşy almaga çykdy we doly boýun bolmagy hem-de köp möçberde pul bermegi wada edip, meseläni ylalaşyk bilen çözmäge çalyşdy. Pompeý bu teklibi kabul edip, puly almak üçin goşunyň bir toparynyň başynda Gabiniýi iberdi. Emma şol leýtenant-general Iýerusalime ýetende, derwezeleriň özüne garşy ýapykdygyny gördi we şäheriň bu ylalaşyga durmajakdygy diwarlaryň depesinden oňa aýdyldy.

> “Pompey, not to be deceived in this way with impunity, put Aristobulus, whom he had retained with him, in irons, and immediately marched against Jerusalem with his whole army. The partisans of Aristobulus were for defending the place; those of Hyrcanus, for opening the gates. The latter being in the majority, and prevailing, Pompey was given free entrance into the city. Whereupon the adherents of Aristobulus retired to the mountain of the temple, as fully determined to defend that place as Pompey was to reduce it. At the end of three months a breach was made in the wall sufficient for an assault, and the place was carried at the point of the sword. In the terrible slaughter that ensued, twelve thousand persons were slain. It was an affecting sight, observes the historian, to see the priests, engaged at the time in divine service, with calm hand and steady purpose pursue their accustomed work, apparently unconscious of the wild tumult, though all around them their friends were given to the slaughter, and though often their own blood mingled with that of their sacrifices.

> “Pompeý bu ýol bilen özüni jezasyz aldamaga ýol bermän, ýanynda saklap ýören Aristobuly demre saldy we dessine bütin goşuny bilen Iýerusalime garşy ýörişe başlady. Aristobulyň tarapdarlary şäheri goramagyň tarapyndadylar; Hyrkanusyñ tarapdarlary bolsa derwezeleri açmagyň. Soňkular köplük bolup, üstün çykansoňlar, Pompeýe şähere erkin girmek rugsat berildi. Şondan soň Aristobulyň yzarlaýjylary ybadathana dagyna çekildiler, ol ýeri goramakda nähili berk karar eden bolsalar, Pompeý hem ony boýun egdirmekde şonça berkdi. Üç aýyň ahyrynda diwarda hüjüm etmäge ýeterlik ýaryk açyldy, we ol ýer gylyjyň güýji bilen ele geçirildi. Ondan soňky aýylganç gyrgynçylykda on iki müň adam öldürüldi. Taryhçynyň belleýşi ýaly, şol wagtda ylahy hyzmat bilen meşgul bolan ruhanylaryň, elleri asuda we maksady sarsmaz halda, töwereklerinde wagşy başagaýlyk möwç alýandygyna meňzemez, özleriniň adatdaky gullugyny dowam etdirýändiklerini görmek täsirli bir görnüşdi; olaryň dostlary her tarapda gyrlyp ýatyrdy, hatda köplenç olaryň öz gany gurbanlyklarynyň gany bilen garyşýardy.”

> “Having put an end to the war, Pompey demolished the walls of Jerusalem, transferred several cities from the jurisdiction of Judea to that of Syria, and imposed tribute on the Jews. Thus for the first time was Jerusalem placed by conquest in the hands of that power which was to hold the “glorious land” in its iron grasp till it had utterly consumed it.” Uriah Smith, Daniel and the Revelation, 259, 260.

> “Urşy tamamlap, Pompeý Iýerusalimiň diwarlaryny ýykdy, birnäçe şäheri Ýahudanyň ygtyýarlygyndan Siriýanyň ygtyýarlygyna geçirdi we ýahudylaryň üstüne salgyt goýdy. Şeýlelikde, ilkinji gezek Iýerusalim basyp almak arkaly şol güýjüň eline berildi; ol bolsa “şöhratly ýurdy” ony bütinleý ýok edýänçä demir penjesinde saklamalydy.” Uriah Smith, Daniel and the Revelation, 259, 260.

We will continue this study in our next article.

Biz bu barlagy indiki makalamyzda dowam etdireris.

> “The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.

> Halkynyň arasynda hiç hili jedel ýa-da tolgunyşyk bolmazlygy, olaryň sagdyn taglymata berk ýapyşýandygynyň gutarnykly subuty hasap edilmeli däldir. Olar hakykat bilen ýalňyşlygy aýdyň tapawutlandyrmaýarlar diýip gorkmaga esas bar. Mukaddes Ýazgylary derňemek arkaly hiç hili täze meseleler gozgalmaýan bolsa, adamlary hakykatyň özlerindedigine göz ýetirmek üçin Mukaddes Kitaby özbaşdak agtarmaga iterjek hiç hili pikir tapawudy ýüze çykmaýan bolsa, onda gadym döwürlerdäki ýaly, häzirki wagtda-da köp adamlar däbe ýapyşar we nämä çokunýandyklaryny bilmezler.

> “I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.

> Maňa häzirki hakykat baradaky bilime eýedigini aýdýan köp adamlaryň nämä ynanýandyklaryny bilmeýändikleri görkezildi. Olar öz imanlarynyň subutnamalaryna düşünmeýärler. Olar şu wagt üçin edilýän işe dogry baha bermeýärler. Synag wagty gelende, häzir başgalara wagyz edýän adamlaryň arasynda özleriniň eýeleýän garaýyşlaryny barlap görenlerinde, kanagatlanarly sebäbini görkezip bilmejek zatlarynyň köpdügini biljek adamlar bolar. Şeýle synagdan geçýänçäler, olar özleriniň uly nadanlygyny bilmändiler. Şeýle hem ybadathanada nämä ynanýandyklaryna düşünýändiklerini öz-özünden kabul edýän köp adam bar; emma jedel ýüze çykýança, olar öz gowşaklyklaryny bilmeýärler. Özleri bilen bir imandaky adamlardan aýrylyp, ynanjyny düşündirmek üçin ýeke özi we ýalňyz durmaga mejbur bolanda, hakykat hökmünde kabul eden zatlary baradaky pikirleriniň nähili bulaşykdygyny görüp, haýran galarlar. Şübhesiz, biziň aramyzda diri Hudaýdan ýüz öwürme we adamlara ýüz tutma bolup geçdi, adam paýhasy ylahy paýhasyň ornuna goýuldy.

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.

> “Hudaý Öz halkyny oýarar; eger başga serişdeler netije bermese, olaryň arasyna bidgatçylyklar girer, olar hem olary elekten geçirip, samany bugdaýdan aýyrar. Reb Öz sözüne ynanýanlaryň hemmesini ukudan oýanmaga çagyrýar. Bu wagta laýyk gelýän gymmatly nur geldi. Bu, üstümize abanýan howplary görkezýän Mukaddes Kitap hakykatydyr. Bu nur bizi Mukaddes Ýazgylary yhlas bilen öwrenmäge we eýeleýän garaýyşlarymyzyň iň çuňňur tankydy seljermesine alyp barmalydyr. Hudaý hakykatyň ähli taraplarynyň we garaýyşlarynyň doga hem-de agyz beklemek bilen düýpli we gaýtmaz erjellik bilen derňelmegini isleýär. Imandarlara hakykatyň nämedigine degişli çaklamalarda we anyk kesgitlenmedik düşünjelerde köşeşmek bolmaz. Olaryň imany Hudaýyň sözüne berk esaslandyrylan bolmalydyr, şonda synag wagty gelende we olar öz imanlary üçin jogap bermek maksady bilen geňeşleriň öňüne getirilende, içlerindäki umyda degişli sebäbi ýumşaklyk we gorky bilen beýan edip bilerler.

> “Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.

> “Gozgaň, gozgaň, gozgaň. Biziň dünýä hödürleýän meselelerimiz özümiz üçin diri hakykat bolmalydyr. Ynamyň esasy maddalary diýip hasap edýän taglymatlarymyzy goranymyzda, hiç wagt özümize doly pugta bolmadyk delilleri ulanmaga ýol bermeli däldiris. Şeýle deliller garşy çykýany dymdyrmaga ýaramagy mümkin, emma olar hakykata hormat getirmeýär. Biz diňe garşydaşlarymyzy dymdyrjak däl-de, eýsem iň ýakyn hem-de iň çuňňur barlagy hem göterip biljek pugta delilleri getirmelidiris. Özlerini jedelçi hökmünde ýetişdirenleriň arasynda Hudaýyň Sözüne adalatly çemeleşmezlik howpy örän uludyr. Garşydaş bilen ýüzbe-ýüz bolnanda, diňe iman edýäne ynam bermäge synanyşmak bilen çäklenmän, meseleleri onuň aňynda ynamly ynandyryjy täsir oýandyrjak görnüşde beýan etmek üçin yhlasly tagalla etmek biziň borjumyzdyr.”

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.

> “Adamyň akyl taýdan näçe ösüş gazanandygyna garamazdan, goý, ol bir pursat hem Mukaddes Ýazgylary has uly nur üçin düýpli we üznüksiz öwrenmegiň zerur däldigini pikir etmesin. Biz halk hökmünde aýratynlykda pygamberlikleri öwrenijiler bolmaga çagyryldyk. Hudaýyň bize görkezer islendik nur şöhlesini saýgaryp bilmegimiz üçin, biz çynlakaý yhlas bilen gözegçilik etmelidiris. Biz hakykatyň ilkinji lowurdylaryny tutup almalydyrys; doga bilen edilýän öwreniş arkaly bolsa has aýdyň nur alnyp bilner, ol hem başgalaryň öňünde beýan edilip bilner.

> “When God’s people are at ease and satisfied with their present enlightenment, we may be sure that He will not favor them. It is His will that they should be ever moving forward to receive the increased and ever-increasing light which is shining for them. The present attitude of the church is not pleasing to God. There has come in a self-confidence that has led them to feel no necessity for more truth and greater light. We are living at a time when Satan is at work on the right hand and on the left, before and behind us; and yet as a people we are asleep. God wills that a voice shall be heard arousing His people to action.” Testimonies, volume 5, 707, 708.

> “Haçan-da Hudaýyň halky arkaýyn bolup, özleriniň häzirki nurly düşünjesi bilen kanagatlanýan bolsalar, Onuň olary makullamajakdygyna ynamly bolup bileris. Onuň islegi, olar üçin şöhle saçýan artdyrylan we barha artýan nury kabul etmek üçin hemişe öňe tarap hereket edip durmaklarydyr. Ybadathananyň häzirki ýagdaýy Hudaýa ýaraýan däldir. Öz-özüne ynam aralaşyp, olary has köp hakykata we has beýik nura zerurlyk duýmaz ýaly ýagdaýa getirdi. Biz Şeýtanyň sag tarapda-da, çep tarapda-da, öňümizde-de, yzymyzda-da iş alyp barýan döwründe ýaşaýarys; emma biz halk hökmünde ukudadys. Hudaý Öz halkyny herekete getirmek üçin oýarýan bir sesiň eşidilmegini isleýär.” Testimonies, volume 5, 707, 708.

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