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# The Book of Daniel - Number Forty-Six

Danyýel kitaby — kyrk altynjy san

The Rest and Refreshing

Dynçlyk we Serginlediş

Author

Jeff Pippenger

Published

January 10, 2024

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> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.

> Ol kimi bilimi öwreder? Ol kimi taglymaty düşünmäge ýetirder? Süýtden aýrylanlarymy, emzikden kesilenlerimi? Çünki görkezme üstüne görkezme bolmalydyr, görkezme üstüne görkezme; setir üstüne setir, setir üstüne setir; bu ýerde biraz, ol ýerde biraz. Çünki Ol bu halka peltek dodaklar we başga dil bilen gepleşer. Olara: “Ine, argynyň dynç almagyna sebäp boljak dynçlyk şudur; ine, täzeleniş şudur” diýdi; emma olar diňlemek islemediler. Şeýlelikde Rebbiň sözi olar üçin görkezme üstüne görkezme, görkezme üstüne görkezme; setir üstüne setir, setir üstüne setir; bu ýerde biraz, ol ýerde biraz boldy; olaryň gidip, yza agdarylmagy, döwülmegi, duzaga düşmegi we tutulmagy üçin. Şeýle bolansoň, eý, Iýerusalimde bolan bu halka höküm sürýän, masgaralaýjy adamlar, Rebbiň sözüni diňläň. Çünki siz: “Biz ölüm bilen äht etdik, dowzah bilen ylalaşyk baglaşdyk; joşup gelýän bela geçip gidende, ol bize ýetmez; çünki biz ýalany gaçybatalga etdik, galplygyň astynda gizlendik” diýdiňiz. Şonuň üçin Hökmürowan Reb şeýle diýýär: “Ine, Men Sionda binýat üçin bir daş goýýaryn, synalyp görlen daş, gymmatly burç daşy, ygtybarly binýat; iman eden howlukmaz. Şeýle hem hökmi ölçege, dogrulygy çeküje goýaryn; doly ýalan gaçybatalgasyny syryp äkider, suwlar bolsa gizlenilýän ýeri basyp gider. Şeýlelikde ölüm bilen eden ähtiňiz bozulyp ýatyrylar, dowzah bilen eden ylalaşygyňyz durmaz; joşup gelýän bela geçip gidende, şonda siz onuň astynda tapdalanarsyňyz.” Işaýa 28:9–18.

In 1863, the scornful men that ruled Jerusalem began a progressive work of covering up Miller’s jewels and replacing them with counterfeit coins and jewels. In doing so they “made a covenant with death,” they “made lies” their “refuge and “hid” “under falsehood.” But they were to be tested with the last day message of the “rest” and the “refreshing,” which Peter speaks of in the book of Acts.

1863-nji ýylda Iýerusalimi dolandyrýan ýaňsa alyjy adamlar Milleriň gymmatbaha daşlaryny örtbas edip, olaryň ýerine galp teňňeleri we gymmatbaha daşlary goýmak işine kem-kemden başladylar. Şeýle etmek bilen olar “ölüm bilen äht baglaşdylar”, “ýalany” özlerine “pena” etdiler we “ýalandan” “aşagynda gizlendiler”. Emma olar, Petrusyň Resullaryň işleri kitabynda aýdýan “dynçlygyň” we “täzelenişiň” soňky gün habary bilen synalmalydylar.

> But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:18–24.

> Emma Hudaý ähli pygamberleriniň agzy bilen Mesihiň jebir çekmelidigini öňünden mälim eden zatlaryny şeýle ýerine ýetirdi. Şeýlelik bilen, günäleriňiziň öçürilmegi üçin toba ediň we Hudaýa tarap öwüriň, Rebbiň huzuryndan täzeleniş zamanlary gelende; we size öňden wagyz edilen Isa Mesihi iberer. Hudaý dünýäniň başyndan bäri ähli mukaddes pygamberleriniň agzy bilen aýdyp gelen ähli zatlaryň dikeldiliş zamanlaryna çenli asman Ony kabul etmelidir. Çünki Musa atalara hakykatdan-da şeýle diýdi: «Reb Hudaýyňyz size doganlaryňyzyň arasyndan meniň ýaly bir pygamber çykarar; onuň size aýdýan ähli zatlarynda Oňa gulak asyň. Şeýle bolar: şol pygambere gulak asmaýan her bir jan halkyň arasından ýok ediler». Hawa, Şamuwelden başlap ondan soň gelen ähli pygamberler, sözlänleriniň ählisi ýaly, bu günleri hem öňünden habar berdiler. Resullaryň işleri 3:18–24.

Peter identifies that all the prophets spoke of the times of refreshing and latter rain, and Isaiah is identifying the class that reject the final times of refreshing that occurs at the conclusion of the investigative judgment, when sin is being blotted out and the latter rain is falling. At that time, the class who have made a covenant of death that Isaiah is referring to, according to Peter will “be destroyed from among the people.” Sister White often addresses this very time of Isaiah’s rest and refreshing.

Petr ähli pygamberleriň janlanyş we ahyrky ýagşyň döwürleri barada aýdandyklaryny görkezýär; Işaýa bolsa derňew hökümniň tamamlanşynda, günä süpürilip aýrylýarka we ahyrky ýagyş ýagýarka bolup geçýän şol soňky janlanyş döwürlerini ret edýän topary görkezýär. Şol wagtda, Işaýanyň aýdýan ölüm ähtini baglaşan topary, Petriň sözlerine görä, “halkyň arasyndan ýok ediler.” Uýam Waýt köplenç Işaýanyň hut şu dynçlyk we janlanyş wagtyna ýüzlenýär.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

> Üçünji perişdäniň habarynyň yglanyna goşulýan perişde tutuş ýeri öz şöhraty bilen ýagtyltmalydyr. Bu ýerde bütin dünýäni gurşap alýan möçberdäki we adatdan daşary güýje eýe bolan bir iş öňünden aýan edilýär. 1840–44-nji ýyllaryň advent hereketi Hudaýyň gudratynyň şöhratly bir ýüze çykmasy boldy; birinji perişdäniň habary dünýäniň her bir missionerlik duralgasyna ýetirildi, we käbir ýurtlarda XVI asyryň Reformasiýasyndan bäri islendik ýurtda görleninden hem beýik dini gyzyklanma döredi; emma bularyň ählisi üçünji perişdäniň soňky duýduryşy astyndaky kuwwatly hereket tarapyndan hem aşylar.

> “The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.

> “Iş Pentikost gününiňkine meňzeş bolar. Gymmatly tohumyň gögerip çykmagyna sebäp bolmak üçin, Hoş Habaryň başynda Mukaddes Ruhuň inmegi arkaly berlen ‘öňki ýagyş’ ýaly, oragyň bişip ýetişmegi üçin hem ahyrynda ‘soňky ýagyş’ berler. ‘Şonda biz bileris, eger Rebbi tanamaga dowam etsek: Onuň çykyp gelişi säher kimin taýýarlanylandyr; Ol bize ýagyş ýaly, ýere ýagýan soňky we öňki ýagyş ýaly geler.’ Hoşeýa 6:3. ‘Şeýle bolsa, eý Sionyň perzentleri, şat boluň we Reb Hudaýyňyzda begeniň; çünki Ol size öňki ýagyşy ölçegli berdi, hem-de size ýagşy — öňki ýagyşy hem, soňky ýagyşy hem — inderer.’ Ýowel 2:23. ‘Soňky günlerde, Hudaý diýýär, Men Ruhumdan ähli ynsanlaryň üstüne dökerin.’ ‘Şeýle bolar: Rebbeň adyny çagyran her kim halas bolar.’ Resullar 2:17, 21.”

> “The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.

> Hoş Habaryň beýik işi, onuň başlanyşyny bellän Hudaýyň güýjüniň ýüze çykmagyndan pes derejedäki ýüze çykyş bilen tamamlanmaly däldir. Hoş Habaryň başynda ilkinji ýagşyň guýulmagynda ýerine ýetirilip başlanan pygamberlikler, onuň ahyrynda soňky ýagşda ýene-de ýerine ýetirilmelidir. Ine, resul Petrusyň öňe garaşan “serginleme wagtlary” şulardyr; ol şeýle diýdi: “Şonuň üçin toba ediň we ýüz öwüriň, günäleriňiz öçürilsin diýip, Rebbiň huzuryndan serginleme wagtlary gelsin; we Ol Isany ibersin.” Resullaryň işleri 3:19, 20. Beýik dawa, 611.

The test is based upon the methodology of the latter rain, as represented as “line upon line.” The testing message is delivered by watchmen who are of “another tongue,” who are represented as having “stammering lips.” The testing message of the latter rain would be delivered by watchmen who had not been trained in the methodology of apostate Protestantism and Catholicism, which Adventism has adopted throughout its history of rebellion.

Synag ahyrky ýagşyň usulyýetine esaslanýar; ol “setir üstüne setir” hökmünde görkezilýär. Synag habary “başga dilde” bolan, “sakaw dodakly” hökmünde şekillendirilen garawullar tarapyndan ýetirilýär. Ahyrky ýagşyň synag habary, dönük protestantçylygyň we katoliklikiň usulyýetinde tälim almadyk garawullar tarapyndan ýetirilmelidir; şol usulyýeti Adventizm özüniň pitne taryhynyň dowamynda kabul edip geldi.

> “The time is not far distant when the test will come to every soul. The mark of the beast will be urged upon us. Those who have step by step yielded to worldly demands and conformed to worldly customs will not find it a hard matter to yield to the powers that be, rather than subject themselves to derision, insult, threatened imprisonment, and death. The contest is between the commandments of God and the commandments of men. In this time the gold will be separated from the dross in the church. True godliness will be clearly distinguished from the appearance and tinsel of it. Many a star that we have admired for its brilliancy will then go out in darkness. Chaff like a cloud will be borne away on the wind, even from places where we see only floors of rich wheat. All who assume the ornaments of the sanctuary, but are not clothed with Christ’s righteousness, will appear in the shame of their own nakedness.

> “Synag wagty her bir janyň üstünden geler ýaly uzakda däldir. Haýwanyň nyşany bize kabul etdirilmäge çalşylar. Dünýäniň talaplaryna ädimme-ädim boýun bolan we dünýä däplerine uýgunlaşanlar üçin, masgaraçylyga, kemsitmelere, howp salynýan tussaglyga we ölüme sezewar bolmakdan görä, häkimiýet başynda duranlara boýun bolmak kyn iş bolmaz. Göreş Hudaýyň buýruklary bilen adamlaryň buýruklarynyň arasyndadyr. Şol wagtda ýygnakda altyn şlakdan aýrylar. Hakyky takwalyk onuň diňe daşky görnüşinden we ýaldyrawuk bezeginden aýdyň tapawutlandyrylar. Biz onuň şöhleliligine haýran galan köp ýyldyzlar şonda garaňkylykda öçer. Bulut kimin samana ýele göterilip gider, hatda bize diňe baý bugdaýly harmanlar ýaly görünýän ýerlerden hem. Mukaddes ýeriň bezeglerini geýnen, emma Mesihiň dogrulygy bilen geýinmedikleriň hemmesi özleriniň ýalaňaçlygynyň utanjynda äşgär bolar.”

> “When trees without fruit are cut down as cumberers of the ground, when multitudes of false brethren are distinguished from the true, then the hidden ones will be revealed to view, and with hosannas range under the banner of Christ. Those who have been timid and self-distrustful will declare themselves openly for Christ and His truth. The most weak and hesitating in the church will be as David—willing to do and dare. The deeper the night for God’s people, the more brilliant the stars. Satan will sorely harass the faithful; but, in the name of Jesus, they will come off more than conquerors. Then will the church of Christ appear ‘fair as the moon, clear as the sun, and terrible as an army with banners.’

> “Miwesiz agaçlar ýeri bihuda tutýanlar hökmünde kesilip taşlananda, galp doganlaryň köpçüligi hakyky doganlardan aýrylyp tanalanda, şonda gizlinler görnerler we hosannalar bilen Mesihiň baýdagynyň astynda durarlar. Gorkak hem özüne ynamsyz bolanlar Mesih we Onuň hakykaty üçin aç-açan çykyş ederler. Ybadathanadaky iň ejiz we iki ýürekli bolanlar Dawut ýaly bolarlar — etmäge hem batyrgaýlyk görkezmäge taýýar. Hudaýyň halky üçin gije näçe çuň bolsa, ýyldyzlar şonça-da parlak bolar. Şeýtan wepalylary gazaply yzarlajakdyr; emma Isanyň adynda olar ýeňijilerden hem artyk bolup çykarlar. Şonda Mesihiň ybadathanasy ‘aý ýaly gözel, gün ýaly nurlu we baýdakly goşun ýaly haýbatly’ bolup görüner.”

> “The seeds of truth that are being sown by missionary efforts will then spring up and blossom and bear fruit. Souls will receive the truth who will endure tribulation and praise God that they may suffer for Jesus. ‘In the world ye shall have tribulation: but be of good cheer; I have overcome the world.’ When the overflowing scourge shall pass through the earth, when the fan is purging Jehovah’s floor, God will be the help of His people. The trophies of Satan may be exalted on high, but the faith of the pure and holy will not be daunted.

> Missionerçilik tagallalary arkaly ekilýän hakykatyň tohumlary şonda gögerer, gülläp açylar we miwe berer. Janlar hakykaty kabul ederler; olar muşakgatlara çydaýyp, Isa üçin ejir çekmäge mynasyp bolýandyklary sebäpli Hudaýy wasp ederler. “Dünýäde muşakgat çekersiňiz; emma ruhdan düşmäň; Men dünýäni ýeňdim.” Joşup gelýän bela ýer ýüzünden geçip baranda, ýelew Rebbiň harmanyny arassalanda, Hudaý Öz halkynyň kömegi bolar. Şeýtanyň ýeňiş nyşanlary belentde göterilip görkezilse-de, päk we mukaddes bolanlaryň imany dowla düşmez.

> “Elijah took Elisha from the plow and threw upon him his mantle of consecration. The call to this great and solemn work was presented to men of learning and position; had these been little in their own eyes and trusted fully in the Lord, He would have honored them with bearing His standard in triumph to the victory. But they separated from God, yielded to the influence of the world, and the Lord rejected them.

> Ylýas Elişany ýer sürülýän ýerden alyp, onuň üstüne öz bagyşlanyş donuny atdy. Bu beýik we dabaraly işe çagyryş bilimli hem-de derejeli adamlara hödürlenipdi; eger olar öz gözlerinde kiçi bolup, Rebbe doly bil baglan bolsadylar, Ol Öz baýdagyny ýeňişe alyp gitmek üçin olary hormat bilen ulanar edi. Emma olar Hudaýdan aýrylyp, dünýäniň täsirine boýun egdiler, şonuň üçin Reb olary ret etdi.

> “Many have exalted science and lost sight of the God of science. This was not the case with the church in the purest times.

> “Köpler ylymy belende göterip, ylmyň Hudasyny gözden saldylar. Emma iň arassa döwürlerde ýygnak bilen beýle bolmandy.

> “God will work a work in our day that but few anticipate. He will raise up and exalt among us those who are taught rather by the unction of His Spirit than by the outward training of scientific institutions. These facilities are not to be despised or condemned; they are ordained of God, but they can furnish only the exterior qualifications. God will manifest that He is not dependent on learned, self-important mortals.” Testimonies, volume 5, 81, 82.

> “Hudaý biziň günlerimizde örän az adamyň garaşýan bir işini eder. Ol biziň aramyzda ylmy edaralaryň daşarky taýýarlygy arkaly däl-de, eýsem Onuň Ruhunyň ýag çalmasy arkaly öwredilenleri galdyrar we beýgeldär. Bu mümkinçilikler äsgerilmezlige ýa-da ýazgarylmagyna degişli däldir; olar Hudaý tarapyndan bellenendir, ýöne olar diňe daşky laýyklyklary üpjün edip biler. Hudaý Özüniň bilimli, özüni uly görýän ölümli adamlara bagly däldigini aýan eder.” Testimonies, 5-nji jilt, 81, 82.

The “overflowing scourge” is a symbol of the Sunday law, which begins at the hour of the great earthquake of Revelation eleven. It represents the progressive Sunday law testing time.

“Joşup geçýän bela” Ylham on birinji bapdaky beýik ýer titremesiniň wagtynda başlanýan ýekşenbe güni baradaky kanunyň nyşanydyr. Ol ýekşenbe güni baradaky kanun boýunça barha güýçlenýän synag döwrüni aňladýar.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Daşary ýurt milletleri Amerikanyň Birleşen Ştatlarynyň göreldesine eýererler. Ol öňe düşse-de, şol bir krizis dünýäniň ähli ýerlerinde halkymyzyň üstüne geler.” Testimonies, 6-njy tom, 395.

Just before the Sunday law, the counterfeit coins of Miller’s dream are swept out of the window, as Laodicean Adventists are spewed out of the mouth of the Lord. Then the church is lifted up as an ensign, “fair as the moon, clear as the sun, and terrible as an army with banners”. Isaiah’s message that proceeds from “another tongue” and “stammering lips,” represents those who are raised up and exalted and who are taught by the unction of His Spirit rather than by the outward training of scientific institutions. The drunkards of Ephraim fail the test of “line upon line,” for the wisdom of their wise men is gone. Prophecy to them has become as a book that is sealed.

Ýekşenbe kanunynyň edil öň ýanynda, Milleriň düýşündäki galp teňňeler penjireden syrylyp taşlanýar; edil şeýle hem Laodikýaly Adventistler Rebbiň agzyndan tüýkürilip çykarylýar. Soňra ybadathana baýdak hökmünde ýokary göterilýär, “aý ýaly gözel, gün ýaly aýdyň we baýdakly goşun ýaly gorkunç” bolup görünýär. Işaýanyň “başga dil” we “sakynýan dodaklar” arkaly öňe sürýän habary, ylmy edaralaryň daşky taýýarlygy arkaly däl-de, eýsem Onuň Ruhunyň mesh edilmesi arkaly öwredilýän, ýokary galdyrylan we şöhratlandyrylan adamlary aňladýar. Efraýymyň serhoşlary “setir üstüne setir” synagyndan geçip bilmeýärler, çünki olaryň akyldarlarynyň paýhasy ýok bolup gitdi. Pygamberlik olar üçin möhürlenen kitap ýaly boldy.

The history, which according to Peter, all the prophets since Samuel have spoken of, provides several illustrations of the destruction of Adventists who reject the latter rain message, but it is not physical death that they suffer at the Sunday law, but a spiritual death which is accompanied by the recognition of the reality of being lost for eternity, as represented by the foolish virgins, who in the book of Amos awaken to the fact that they are lost.

Petrusa görä, Şamuýelden bäri ähli pygamberleriň söz açan taryhy, soňky ýagyn habaryny ret edýän Adventistleriň ýok edilşine degişli birnäçe mysal berýär; emma olaryň ýekşenbe kanuny döwründe duçar bolýan zady beden taýdan ölüm däl-de, ebedilik üçin heläk bolandyklarynyň hakykatyna akyl ýetirmek bilen bile gelýän ruhy ölümdir; bu ýagdaý, Amos kitabynda özleriniň halas bolmandygyny duýup oýanýan akmak gyzlar arkaly şekillendirilýär.

> Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

> Ine, günler gelýär, diýýär Reb Hudaý, ýurda açlyk ibererin, ýöne bu çöregiň açlygy bolmaz, suwuň suwsuzlygy-da bolmaz, eýsem Rebbiň sözlerini eşitmegiň açlygy bolar. Olar deňizden deňze, demirgazykdan gündogara çenli sergezdan bolup aýlanyp, Rebbiň sözüni gözläp ol ýana-bu ýana ylgarlar, emma ony tapmazlar. Şol günde görmegeý gyzlar hem-de ýaş ýigitler suwsuzlykdan ysgyndan düşerler. Samariýanyň günäsi bilen ant içýänler we: «Eý Dan, seniň hudaýyň diridir» hem-de «Beýer-Şebanyň ýoly diridir» diýýänler hem ýykylarlar we indi ebediyen gaýtadan turmazlar. Amos 8:11–14.

After referencing the hour of the Sunday law with the symbol of the “overflowing scourge,” Isaiah addresses the ongoing fear and anxiety of those who made a covenant with death.

Ýekşenbe kanunynyň sagadyna “joşup gelýän bela” nyşany arkaly salgylanandan soň, Işaýa ölüm bilen äht edenleriň dowam edýän gorkusyna we howsala düşmegine ýüzlenýär.

> And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. From the time that it goeth forth it shall take you: for morning by morning shall it pass over, by day and by night: and it shall be a vexation only to understand the report. Isaiah 28:18, 19.

> Ölüm bilen baglaşygyňyz ýatyrylar, dowzah bilen eden ylalaşygyňyz hem durnukmaz; joşup geçýän bela geçip baranda, onuň astynda tapdalanarsyňyz. Ol çykyp ugran wagtyndan başlap, sizi alyp gider; çünki ol her säher, gündiz hem gije, geçip durar; we bu habara düşünmek diňe zulum bolar. Işaýa 28:18, 19.

The understanding of the increase of knowledge represented by Miller’s jewels will then be unavailable, but the “understanding” of the report of the progressive Sunday law crisis will identify that their covenant with death has been disannulled. Those who have hidden “under falsehood,” will then recognize that “the Lord God,” had laid “in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation,” but it will be too late. The falsehoods that they have hidden under as they progressed through history are then swept away. Many of those obvious lies, can easily be recognized in the vision of the Ulai River.

Şonda, Milleriň gymmatbahaly daşlary bilen şekillendirilen bilimiň ösüşine degişli düşünje elýeterli bolmaz, emma tapgyrlaýyn Ýekşenbe kanuny krizisi baradaky habaryň “düşünilmegi” olaryň ölüm bilen baglaşan ähtiniň ýatyrylandygyny aýan eder. “Ýalanlygyň astynda” gizlenenler şonda “Reb Hudaýyň” “Sionda binýat üçin bir daşy, synalyp görlen daşy, gymmatly burç daşy, ynamly binýady” goýandygyny tanarlar, ýöne ol wagt gaty giç bolar. Taryhyň dowamynda öňe süýşüp barýarkalar, astynda gizlenen ýalanlary şonda süpürilip aýrylar. Şol aýdyň ýalanlaryň köpüsi Ulai derýasynyň görnüşinde aňsatlyk bilen tanalyp bilner.

The Millerites, in agreement with their understanding of Daniel chapter two, identified the kingdoms in Daniel eight, as the same kingdoms which are represented in chapter seven. The distinction between the two chapters is that chapter seven represents the political elements of the kingdoms, and chapter eight represents the religious elements of the kingdoms. For this reason, Daniel chapter eight is portrayed with sanctuary terms.

Milleritler, Danieliň ikinji baby baradaky düşünjelerine laýyklykda, Danieliň sekizinji babyndaky patyşalyklary ýedinji bapda şekillendirilen şol bir patyşalyklar hökmünde kesgitlediler. Bu iki bapyň arasyndaky tapawut şundan ybaratdyr: ýedinji bap patyşalyklaryň syýasy taraplaryny görkezýär, sekizinji bap bolsa patyşalyklaryň dini taraplaryny görkezýär. Şol sebäpli, Danieliň sekizinji baby ybadathana degişli adalgalar bilen beýan edilýär.

Daniel chapter eight, employs sanctuary symbolism to represent the kingdoms, but every sanctuary symbol represented in the chapter is corrupted, thus identifying a distinction between the true religion of Christ and the false religion of Satan. A ram is an animal that was used as an offering in God’s sanctuary, but every sanctuary offering was to be perfect. The ram in chapter eight, was disqualified from being used as an offering in God’s sanctuary, for the horns were not identical.

Danyýlyň sekizinji baby patyşalyklary aňlatmak üçin mukaddes ýer nyşanlaryny ulanýar, emma bu bapda görkezilen mukaddes ýere degişli her bir nyşan zaýalanypdyr; şeýlelikde, Mesihiň hakyky dini bilen Şeýtanyň ýalan dininiň arasynda tapawudy kesgitleýär. Goç Hudaýyň mukaddes ýerinde gurbanlyk hökmünde ulanylýan haýwandyr, ýöne mukaddes ýerdäki her bir gurbanlyk kämil bolmalydy. Sekizinji bapdaky goç Hudaýyň mukaddes ýerinde gurbanlyk hökmünde ulanylmakdan mahrumdy, çünki onuň şahalary birmeňzeş däldi.

> Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.

> Soňra men gözlerimi ýokary galdyrdym-da, gördüm, ine, derýanyň öňünde iki şahly bir goýny gördüm; onuň iki şahy-da beýikdi, ýöne olaryň biri beýlekisinden beýikdi, has beýigi bolsa soňra çykdy. Daniel 8:3.

A ram with two differing lengths of horns would not be allowed as an offering in God’s sanctuary, but the symbolism is not of God’s true religion, it is of Satan’s counterfeit religion of paganism. The next kingdom was represented by a goat, which is also a sanctuary offering, but once again, the goat was corrupted for it had a horn between his eyes, lacking the symmetry of the perfection required of a sanctuary offering.

Uzynlyklary dürli iki şahly goç Hudaýyň mukaddes ýerinde gurbanlyk hökmünde kabul edilmezdi, emma bu simwolika Hudaýyň hakyky dinine degişli däldir; ol Şeýtanyň butparazlyk görnüşindäki galp dinine degişlidir. Indiki patyşalyk geçi bilen şekillendirildi; geçi hem mukaddes ýerdäki gurbanlyklardan biridir, ýöne ýene-de geçi bozulypdy, çünki onuň iki gözüniň arasynda bir şah bardy; şonuň üçin ol mukaddes ýerdäki gurbanlykdan talap edilýän kämilligiň simmetriýasyndan mahrumdy.

> And as I was considering, behold, an he goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes. Daniel 8:5.

> Men synlap durkamda, ine, bütin ýeriň ýüzüniň üstünden günbatardan bir tekä geldi; ol ýere degmeýärdi; we ol tekäniň iki gözüniň arasynda görnükli bir şah bardy. Daniel 8:5.

Ultimately the horn of the goat was broken and produced four horns, which also disqualifies it from being an offering in God’s sanctuary.

Ahyrynda, tekäniň şahasy döwüldi-de, ondan dört şah emele geldi; bu hem ony Hudaýyň mukaddes ýerinde hödür edilmäge mynasyp däl edýär.

> Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven. Daniel 8:8.

> Şonuň üçin tekä örän ulaldy; emma ol güýçlenen wagty, uly şahy döwüldi; onuň ýerine asmanynyň dört şemalyna tarap dört görnükli şah çykdy. Daniel 8:8.

Daniel chapter eight, begins without the kingdom of Babylon being referenced with a symbol. Babylon, the first kingdom of Bible prophecy has already been biblically established upon the two witnesses of chapter two, and chapter seven; but in chapter eight Babylon is purposely hidden to emphasize the prophetic attribute of the papacy receiving a deadly wound that is ultimately healed. During the period from its deadly wound, until it is healed, the papacy is hidden, or forgotten, prophetically. The hiding was also represented by Nebuchadnezzar’s kingdom being removed and thereafter being restored.

Danyýlyň sekizinji babyly, Wawilon patyşalygynyň bir alamat arkaly agzalmazlygy bilen başlanýar. Mukaddes Kitap pygamberliginiň birinji patyşalygy bolan Wawilon eýýäm ikinji we ýedinji baplaryň iki şaýady arkaly Mukaddes Kitap esasynda berkidildi; emma sekizinji bapda Wawilon, papalygyň ölüm howply ýara almagy we ahyrsoňy şol ýaranyň sagalmagy baradaky pygamberlik häsiýetini nygtamak üçin bilkastlaýyn gizlenýär. Ölüm howply ýara alan döwründen başlap, ol sagalýança aralykda, papalyk pygamberlik taýdan gizlenýär ýa-da unudylýar. Bu gizleniş Nebukadnesaryň patyşalygynyň aýrylmagy we soňra gaýtadan dikeldilmegi arkaly hem şekillendirilipdi.

Daniel chapter eight begins with a direct symbol of the second kingdom by introducing the ram representing the Medo-Persian kingdom, which is followed by the corrupted goat representing the kingdom of Greece. Then out of one of the four winds which the four horns of Greece had disintegrated into, Daniel sees a little horn representing the fourth kingdom of Rome. The little horn represents both phases of Rome, which are represented in four verses. Pagan Rome is represented by the little horn in the masculine gender, and papal Rome as the little horn in the feminine gender.

Danielyň sekizinji baby ikinji patyşalygyň gönüden-göni nyşany bilen başlanýar; ol ýerde Med-Pars patyşalygyny aňladýan goç görkezilýär, ondan soň bolsa Gresiýa patyşalygyny aňladýan bozulyp giden tekä geçilýär. Soňra Gresiýanyň dört şahasynyň dargap giden dört ýeliniň birinden Daniel dördünji patyşalygy, ýagny Rim patyşalygyny aňladýan kiçijik şahy görýär. Bu kiçijik şah dört aýatda görkezilişi ýaly Rimiň iki döwrüni hem aňladýar. Butparaz Rim erkek jynsda beýan edilen kiçijik şah bilen, papalyk Rim bolsa aýal jynsda beýan edilen kiçijik şah bilen görkezilýär.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:9–12.

> Olaryň birinden günorta, gündogara we gözel ýurda tarap diýseň ulalan kiçijik bir şah çykdy. Ol hatda asman goşunyna çenli ulaldy; şol goşundan we ýyldyzlardan birnäçesini ýere gaçyrdy-da, olary aýak astyna aldy. Hawa, ol özüni hatda goşunyň Şazadasyna çenli beýgeltdi; Onuň üsti bilen gündelik gurban aýryldy we Onuň mukaddes ýeriniň mekany ýykyldy. Gündelik gurbanlyga garşy, günä sebäpli, oňa bir goşun berildi; ol hakykaty ýere taşlady; ol öz işini ýerine ýetirdi we rowaçlyk tapdy. Daniel 8:9–12.

The little horn of Rome that enters the narrative in verse nine, is represented in the masculine tense, and then in verse ten, the little horn is represented in the feminine tense, then in verse eleven, the little horn is represented in the masculine tense, and then in verse twelve the little horn is once again represented in the feminine tense.

Dokuzynjy aýatda beýanyň içine girýän Rimiň kiçijik şahy erkek jynsda görkezilýär; soňra onunjy aýatda kiçijik şah aýal jynsda görkezilýär; soňra on birinji aýatda kiçijik şah erkek jynsda görkezilýär; soňra on ikinji aýatda bolsa kiçijik şah ýene-de aýal jynsda görkezilýär.

Daniel chapter eight, hides the first kingdom, then the next two kingdoms are represented as corrupted sanctuary beasts, and the fourth kingdom is represented by a horn. The horn is prophetically corrupted for it appears as a man, then a woman, then a man and then a woman.

Danyel kitabynyň sekizinji babynda birinji patyşalyk gizlenýär, soňraky iki patyşalyk bolsa harap edilen mukaddes ýer haýwanlary hökmünde şekillendirilýär, dördünji patyşalyk hem bir şah bilen şekillendirilýär. Şah pygamberlik taýdan zaýalanandyr, çünki ol öň adam, soň aýal, soň ýene adam, soňra bolsa aýal hökmünde görünýär.

> The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment: for all that do so are abomination unto the Lord thy God. Deuteronomy 22:5.

> Aýal kişi erkegiň geýýän zadyny geýmeli däldir, erkek hem aýal eşigini geýmeli däldir; çünki şeýle edýänleriň hemmesi Hudaýyňyz Rebbiň öňünde ýigrenjidir. Kanun taglymaty 22:5.

The male manifestation of the little horn of pagan Rome, is located in verses nine and eleven, while the feminine manifestation of the little horn of papal Rome, is located in verses ten and twelve. The gender of the little horn is recognized by considering the words of Daniel at the level of the original text, something that Miller could not have seen, for he only used Cruden’s Concordance, and Cruden’s Concordance provides no information about the original language. The oscillation of genders through the four verses was recognized by the translators of the King James Bible, and they did preserve the genders in the passage, if you know what to look for.

Butparaz Rimiň kiçi şahynyň erkek görnüşi dokuzynjy we on birinji aýatlarda ýerleşýär, emma papalyk Rimiň kiçi şahynyň aýal görnüşi onunjy we on ikinji aýatlarda ýerleşýär. Kiçi şahyň jynsy Danyýeliň sözlerine asyl tekstiň derejesinde garamak arkaly kesgitlenýär; Miller muny görüp bilmändi, çünki ol diňe Cruden’s Concordance-dan peýdalanypdy, we Cruden’s Concordance asyl dil barada hiç hili maglumat bermeýär. Bu dört aýadyň içindäki jynslaryň üýtgäp durmagy King James Mukaddes Kitabynyň terjimeçileri tarapyndan tanalypdy, we olar nämä üns bermelidigini bilseňiz, şol bölekde jynslary hakykatdan-da saklapdyrlar.

The translators recognized the distinction between the masculine and the feminine little horn of verses nine through twelve, and they represented the distinction by the word “it.” The word “it” is employed for the little horn when it is in its feminine tense. See Daniel chapter eight, verse ten:

Terjimeçiler dokuzuncy aýatdan on ikinji aýada çenli erkek jynsly kiçi şah bilen aýal jynsly kiçi şahyň arasyndaky tapawudy tanapdyrlar we bu tapawudy “it” sözi arkaly görkezipdirler. Kiçi şah öz aýal jyns görnüşinde bolanda, onuň üçin “it” sözi ulanylýar. Serediň: Daniel sekizinji bap, onunjy aýat:

> And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Daniel 8:10.

> Ol asman goşunyna çenli ulalyp beýgeldi; ol şol goşunyň we ýyldyzlaryň käbirini ýere zyňyp, olaryň üstünden depeläp geçdi. Daniel 8:10.

It “waxed great,” and “it cast down,” thus identifying the little horn as the woman. Verse twelve states:

Ol “uly boldy” we “ol ýere ýykyşdyrdy”, şeýlelik bilen kiçi şahyň zenandygyny görkezýär. On ikinji aýatda şeýle diýilýär:

> And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:12.

> Gündelik gurbanlygyň garşysyna, ýazyk sebäpli oňa bir goşun berildi; ol hakykaty ýere zyňdy; şeýle-de ol öz işini amala aşyryp, rowaçlandy. Daniel 8:12.

In verse twelve, the word “him” is added, and does not accurately represent the little horn, for the little horn in the verse is twice identified as “it,” thus representing the feminine. The translators obviously recognized Daniel’s gender distinction, but were not certain about what Daniel intended, and they attempted to make the little horn in the verse male in gender by adding the italicized word “him,” but it is not sustained by Daniel’s actual words. His words identify the little horn as feminine and “it” (the feminine little horn), cast the truth to the ground, and “it” (the feminine little horn), practiced and prospered.

On ikinji aýatda “oňa” diýen söz goşulypdyr we ol kiçi şahy takyk görkezmeýär, çünki aýatda kiçi şah iki gezek “ol” hökmünde görkezilýär, şeýlelikde zenan jynsyny aňladýar. Terjimeçiler, ähtimal, Danyýeliň jyns tapawudyny görüpdirler, ýöne Danyýeliň näme göz öňünde tutandygyny anyk bilmändikleri üçin, kursiw bilen goşulan “oňa” sözi arkaly aýatdaky kiçi şahy erkek jynsda görkezmäge synanyşypdyrlar, emma bu Danyýeliň hakyky sözleri bilen tassyklanmaýar. Onuň sözleri kiçi şahy zenan jynsda görkezýär; “ol” (zenan jynsly kiçi şah) hakykaty ýere taşlady, we “ol” (zenan jynsly kiçi şah) iş alyp bardy hem-de üstünlik gazandy.

In verse nine, the phrase “a little horn” is in the masculine gender and represents pagan Rome. It came from one of the “four winds” the Grecian Empire had dissolved into. In the verse, in agreement with history, pagan Rome conquered three geographical areas as it took its position upon the throne of the earth.

Dokuzynjy aýatda “kiçijik şah” diýen jümle erkeklik jynsyndadyr we butparaz Rimi aňladýar. Ol grek imperiýasynyň dargap giden “dört şemalynyň” birinden çykdy. Bu aýatda, taryh bilen laýyklykda, butparaz Rim ýeriň tagtynda öz ornuny eýelän mahaly üç geografik sebiti basyp aldy.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

> Olardan birinden günorta, gündogara we gözel ýurda tarap örän ulalan kiçijik bir şaha çykdy. Daniel 8:9.

In verse eleven (which is where the controversy over “the daily” finds one of its primary battlegrounds), the little horn is represented as “he,” “him” and “his.”

On birinji aýatda («gündelik» baradaky jedeliň esasy göreş meýdanlarynyň biri ýerleşýän ýerde) kiçi şah «ol», «onuň» we «öz» diýen görnüşlerde beýan edilýär.

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

> Hawa, ol özüni hatda goşunyň Baştutanyna çenli beýgeltdi, Onuň arkaly gündelik gurbanlyk aýryldy, we Onuň mukaddes ýeriniň mekany ýykdyryldy. Daniel 8:11.

We will continue this study in the next article.

Bu barlagy indiki makalada dowam etdireris.

> “Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.

> “Hudaýyň Sözüniň içindäki her bir ýörelgäniň öz orny, her bir hakykatyň bolsa öz ähmiýeti bardyr. Şeýle hem, mazmuny we berjaý edilişi boýunça onuň bütin gurluşy öz Müellifine şaýatlyk edýär. Şeýle bir gurluşy Çäksiziň aňyndan başga hiç bir aň ne göz öňüne getirip, ne-de döredip bilerdi.” Education, 123.

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