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# The Book of Daniel - Number One-Hundred and Thirty-Two

Danyýel Kitaby — Ýüz Otuz Ikinji

Unveiling the Prophetic Significance of the Second Test: Understanding the Image of the Beast and the Sealing Time of the 144,000

Ikinji Synagyň Pygamberlik Ähmiýetini Aýan Etmek: Haýwanyň Keşbine we 144,000 adamyň Möhürleniş Wagtyna Düşünmek

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Jeff Pippenger

Published

March 12, 2024

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In previous articles we spent time identifying the prophetic characteristics of the second test of the three tests represented by the three angels. Each angel represents a specific test, and the second test is represented as a visual test. We identified all three angels, and their respective tests are identified also in Daniel chapter one, where the second of the three tests was based upon the appearance of Daniel and the three worthies after they ate the vegetarian diet, instead of the Babylonian diet. Another characteristic of the second test is that it often is represented by a representation of the combination of Church and State.

Öňki makalalarda biz üç perişdäniň üsti bilen görkezilen üç synagyň ikinjisiniň pygamberlik häsiýetlerini kesgitlemäge wagt sarp etdik. Her bir perişde belli bir synagy aňladýar, ikinji synag bolsa göz bilen görülýän synag hökmünde beýan edilýär. Biz üç perişdäniň hemmesini kesgitledik, olaryň degişli synaglary hem Daniýel kitabynyň birinji babynda görkezilýär; ol ýerde üç synagyň ikinjisi, Daniýel bilen üç wepaly ýigidiň Wawilon naharynyň deregine ösümlik iýmitini iýenlerinden soňky daşky görnüşine esaslanypdy. Ikinji synagyň başga bir häsiýeti hem onuň köplenç Ybadathana bilen Döwletiň birleşiginiň bir şekillendirişi arkaly görkezilmegidir.

All three angels and their respective tests are identified in the fall of Nimrod’s Babel in Genesis chapter eleven. The three tests are there represented by the three times the expression of “go to” is used in verses three, four and seven. The second expression of “go to,” in verse four marks the test of the second angel.

Ähli üç perişde hem-de olaryň degişli synaglary Gelip çykyş kitabynyň on birinji babyndaky Nimrodyň Babeliniň ýykylmagynda görkezilýär. Bu ýerde üç synag, üçünji, dördünji we ýedinji aýatlarda ulanylýan “geliň” diýen jümläniň üç gezek gaýtalanmagy arkaly beýan edilýär. Dördünji aýatdaky “geliň” diýen ikinji beýannama ikinji perişdäniň synagyny görkezýär.

> And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. Genesis 11:4.

> Olar: «Geliň, özümize bir şäher we başy asmana ýetýän bir minara guraly; gel, bütin ýer ýüzüne pytrap gitmezimiz ýaly, özümize at gazanalyň» diýdiler. Gelip çykyş 11:4.

A city represents a state, and a tower represents a church. They also desired a specific character, as represented in their desire to make themselves a name. In the second test character is often manifested, and it is done so in contrast with an opposite character, as represented by Cain and Abel, the wise and foolish virgins, or in Daniel’s second test in the visual appearance between those who ate the diet of Babylon, as opposed to those who ate pulse.

Şäher döwleti aňladýar, diň bolsa ybadathanany aňladýar. Şeýle hem olar özlerine at çykarmak isleginde beýan edilişi ýaly, belli bir häsiýeti arzuw etdiler. Ikinji synagda häsiýet köplenç ýüze çykýar, hem-de bu, Kabylyň we Habiliň, paýhasly hem-de akylsyz gyzlaryň mysalynda, ýa-da Danyýeliň ikinji synagynda Wawilonyň naharyny iýenler bilen däne iýenleriň daşky keşbiniň arasyndaky tapawutda görkezilişi ýaly, garşylykly bir häsiýet bilen deňeşdirilmek arkaly amala aşýar.

> Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Daniel 2:12–15.

> Gullaryňy, ýalbarýaryn, on gün syna; bize iýmek üçin baklag, içmek üçin hem suw bersinler. Soňra biziň ýüzümiz seniň öňüňde, patyşanyň nahar paýyndan iýýän ýaşlaryň ýüzi bilen deňeşdirilip görülsin; nähili görseň, gullaryň bilen şoňa görä iş sal. Şeýlelikde ol bu işde olaryň sözüne razy boldy we olary on gün synady. On günüň ahyrynda olaryň ýüzleri patyşanyň nahar paýyndan iýýän ýaşlaryň hemmesiniň ýüzünden has gözel we bedeni taýdan has semiz göründi. Daniel 2:12–15.

In the Millerite history, the test of the second angel manifested two classes of worshippers. The class that failed the test became the daughters of Rome, the other class were the faithful who continue to follow the advancing light. The daughters of Rome reflect the prophetic makeup of the mother, and the mother who they became daughters of is identified as the mother of harlots. Prophetically a harlot is a church which enters into a relationship with the state, as is the image of the papacy.

Milleritleriň taryhynda ikinji perişdäniň synagy ybadat edýänleriň iki toparyny ýüze çykardy. Synagdan geçip bilmedik topar Rimiň gyzlary boldy, beýleki topar bolsa öňe ilerleýän nury yzarlamagyny dowam etdirýän wepalylar boldy. Rimiň gyzlary enäniň pygamberlik häsiýetini şöhlelendirýärler, olaryň gyzyna öwrülen enesi bolsa zynahorlaryň enesi hökmünde tanalýar. Pygamberlik manysynda zynahor — papalygyň keşbinde bolşy ýaly, döwlet bilen gatnaşyga girýän ýygnakdyr.

The first of the three angels in Revelation chapter fourteen, possesses all three tests of each of the three angels, as does Daniel chapter one. In Daniel twelve the three-step testing process is also identified, so the three-step testing process is in both the beginning and ending of the book of Daniel.

Ylham kitabyň on dördünji babyndaky üç perişdäniň birinjisi, Daniel kitabyň birinji baby ýaly, üç perişdäniň her birine degişli bolan üç synagyň ählisini özünde jemleýär. Daniel kitabyň on ikinji babynda hem üç basgançakly synag işi görkezilýär; şonuň üçin üç basgançakly synag işi Daniel kitabynyň hem başynda, hem-de ahyrynda bar.

> Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.

> Köpler saplanarlar, ak edilerler we synalýarlar; emma erbetler erbetlik ederler; erbetleriň hiç biri düşünmez; ýöne paýhaslylar düşünerler. Daniel 12:10.

The first test in verse ten is the purification which occurs in the courtyard of the sanctuary where the lamb is slain and justification is imputed to the sinner. The second test in verse ten is to be made white, which is represented by the holy place in the sanctuary, which represents when sanctification is imparted to the believer. The third step is to be tried, which represents the judgment of the Most Holy Place where God’s people are sealed, and glorification is accomplished. The two classes of worshippers are represented by the wicked who do not understand, and the wise who do understand.

Onunjy aýatyň birinji synagy mukaddes ýeriň howlusynda, guzu soýulýan we günäkäre aklanma hasap edilip ýazylýan ýerde bolup geçýän arassalanmadyr. Onunjy aýatdaky ikinji synag ak edilmekdir; bu mukaddes ýerdäki mukaddes bölüm bilen şekillendirilýär we imana gelene mukaddes edilmegiň berilýän wagtyny aňladýar. Üçünji ädim synalmakdyr; bu Hudaýyň halkynyň möhürlenýän we şöhratlandyrylmagyň amala aşyrylýan Iň Mukaddes Bölümiň hökümine yşarat edýär. Ybadat edýänleriň iki topary düşünmeýän erbetler we düşünýän paýhaslylar arkaly şekillendirilýär.

The second test, which is represented many times in the sacred Word, represents a visual test, where two classes of worshippers are manifested, and the combination of Church and State is symbolized. Just as important is that a characteristic of the second test is that it precedes the third test, and the third test represents judgment. There is an important caveat to the judgment of the third test though, for each of the three tests involve a judgment, but the first two tests are placed in a history where character development is still possible. The third test is different, in that it is a prophetic litmus test, which simply identifies which class of worshipper you had become in the previous two steps of the testing process.

Mukaddes Sözde en köp gezek şekillendirilýän ikinji synag, iki topar ybadat edijiniň aýan edilýän we Ybadathana bilen Döwletiň birleşiginiň nyşanlanýan göz bilen görülýän synagyny aňladýar. Şonuň ýaly-da, ikinji synagyň bir aýratynlygy onuň üçünji synagdan öň gelýändigidir, üçünji synag bolsa hökümi aňladýar. Şeýle-de bolsa, üçünji synagyň hökmi babatda möhüm bir şert bar, sebäbi üç synagyň her biri hem bir hökmi öz içine alýar, ýöne ilkinji iki synag häsiýetiň ösüşiniň heniz mümkin bolan taryhynda ýerleşdirilendir. Üçünji synag bolsa tapawutlanýar, çünki ol pygamberlik litmus synagydyr; ol diňe synag prosesiniň öňki iki ädiminde ybadat edijiniň haýsy topara öwrülendigini kesgitleýär.

In the sealing time of the one hundred and forty-four thousand which began on September 11, 2001, and ends at the Sunday law in the United States, there are three tests. The first test was when the angel descended on September 11, 2001, and in agreement with the angel that descended in Millerite history on August 11, 1840, the test is then a test upon diet. In Daniel chapter one, the first test was when Daniel purposed in his heart not to eat the king’s diet. When the Holy Spirit descended at Christ’s baptism and He then fasted for forty days, His first test was diet.

2001-nji ýylyň 11-nji sentýabrynda başlap, Amerikanyň Birleşen Ştatlarynda ýekşenbe kanuny çykarylýança dowam edýän ýüz kyrk dört müňüň möhürleniş döwründe üç synag bar. Birinji synag, 2001-nji ýylyň 11-nji sentýabrynda perişdäniň inen wagtynda boldy; 1840-njy ýylyň 11-nji awgustynda Milleritler taryhynda inen perişde bilen laýyklykda, bu synag iýmit boýunça synagdyr. Daniýel kitabynyň birinji babynda ilkinji synag, Daniýeliň patyşanyň iýmitinden iýmezlige ýüreginde berk karar eden wagty boldy. Mukaddes Ruh Mesihiň çokundyrylmagynda inip, Ondan soň Ol kyrk gün agyz bekände, Onuň ilkinji synagy iýmit boldy.

The third and final test in the sealing time of the one hundred and forty-four thousand is the Sunday law. At that time all those who have an understanding of the claims of the seventh-day Sabbath, and who choose to worship on the day of the sun will receive the mark of the beast, and they are lost for eternity. After three years, in Daniel chapter one, Daniel and the three worthies were taken before Nebuchadnezzar (a symbol of the Sunday law), to be judged on their training over the previous three years. When the Father and Son went down in Nimrod’s story of rebellion at the third “go to,” it was to confuse their language and scatter them abroad, The third test is the litmus test that separates the two classes for eternity.

Ýüz kyrk dört müň adamyň möhürleniş döwründäki üçünji we ahyrky synag Ýekşenbe kanunydyr. Şol wagtda ýedinji günüň Sabatynyň talaplaryna düşünýänleriň hemmesi, eger Günüň gününde ybadat etmegi saýlasa, haýwanyň nyşanyny alar we olar bakylyk üçin heläk bolarlar. Üç ýyldan soň, Daniel kitabynyň birinji babynda, Daniel we üç wepaly adam Nebukadnesaryň (Ýekşenbe kanunynyň nyşanynyň) öňüne getirildiler, ozalky üç ýyllyk taýýarlyklary boýunça höküm edilmek üçin. Ata bilen Ogluň Nimrodyň gozgalaň hekaýatynda üçünji gezek “geliň, gideliň” diýlende aşak düşmeginiň maksady, olaryň dilini bulaşdyrmak we olary dünýä ýüzüne dargatmakdy. Üçünji synag iki topary bakylyk üçin biri-birinden aýyrýan litmus synagydyr.

> “Both the parable of the tares and that of the net plainly teach that there is no time when all the wicked will turn to God. The wheat and the tares grow together until the harvest. The good and the bad fish are together drawn ashore for a final separation.

> “Şepbsiz otlar hakyndaky tymsal hem, tor hakyndaky tymsal hem ähli erbetleriň Hudaýa öwrüljek wagtynyň hiç haçan bolmaýandygyny aç-açan öwredýär. Bugdaý bilen şepbsiz otlar orak wagtyna çenli bile ösýärler. Gowy hem erbet balyklar soňky aýrylyşyk üçin bilelikde kenara çekilip getirilýärler.

> “Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

> “Ýene-de, bu tymsallar hökümden soň synag möhletiniň bolmajakdygyny öwredýär. Hoş habaryň işi tamamlananda, şol bada ýagşy bilen ýamanyň arasynda bölünişik bolýar, we her toparyň ykbaly ebedilik üçin kesgitlenýär.” Christ’s Object Lessons, 123.

The sealing time of the one hundred and forty-four thousand ends at the soon-coming Sunday law, and between that third test, and the first test that arrived on September 11, 2001, the second test is brought upon Laodicean Adventism. There is “no probation after judgment,” for the work of the gospel is then completed for the one hundred and forty-four thousand.

Ýüz kyrk dört müň adamyň möhürleniş wagty ýakynda giriziljek ýekşenbe kanuny bilen tamamlanýar, we şol üçünji synag bilen 2001-nji ýylyň 11-nji sentýabrynda gelen ilkinji synagyň arasynda ikinji synag Laodikeýa Adventizmine getirilýär. Çünki «hökümden soň synag döwri ýokdur», sebäbi şol wagt Hoş Habaryň işi ýüz kyrk dört müň üçin tamamlanan bolýar.

Sister White teaches in several places that if we do not pass the first test, then we cannot pass the second test, and without successfully passing the second test we will manifest our failure at the third, litmus test.

Uayt uýam birnäçe ýerde şeýle öwredýär: eger biz birinji synagdan geçmesek, onda ikinji synagdan hem geçip bilmeris; ikinji synagdan üstünlikli geçmezden bolsa, biz üçünji, aýgytlaýjy synagda şowsuzlygymyzy ýüze çykararys.

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> Maňa Mesihe ilkinji gezek gelşiniň yglan edilişine gaýtadan üns çekildi. Ýahýa Isanyň ýoluny taýýarlamak üçin Ylýas ruhunda we gudratynda iberildi. Ýahýanyň şaýatlygyny ret edenler Isanyň taglymatlaryndan peýda görmediler. Onuň gelşini öňünden aýdýan habara garşy durmaklary, Ony Mesihdigine degişli iň güýçli subutnamany aňsatlyk bilen kabul edip bilmejek derejä getirip goýdy. Şeýtan Ýahýanyň habaryny ret edenleri has hem öňe iterip, Mesihi ret etmäge we haça çüýlemäge alyp bardy. Şeýle etmek bilen olar özlerini Pentikost günündäki bereketi kabul edip bilmejek ýagdaýa saldylar; şol bereket olara asman mukaddeshanasyna barýan ýoly öwrederdi. Ybadathananyň perdesiniň ýyrtylmagy ýehudy gurbanlyklarynyň we dessurlarynyň indi kabul edilmejekdigini görkezdi. Beýik Gurban hödürlenipdi we kabul edilipdi, Pentikost güni inen Mukaddes Ruh şägirtleriň pikirini ýer ýüzündäki mukaddeshanadan Isanyň Öz gany bilen giren asman mukaddeshanasyna gönükdirdi, Ol şol ýerde Öz ýaraşdyryşynyň peýdalaryny şägirtleriniň üstüne dökmek üçin girdi. Emma ýehudylar doly garaňkylykda galdylar. Olar halas boluş meýilnamasy hakda eýe bolup biljek ähli nury ýitirdiler, we henizem peýdasyz gurbanlyklaryna hem-de sadakalaryna bil baglap galdylar. Asmandaky mukaddeshana ýer ýüzündäkiniň ornuny eýeledi, emma olar bu özgerişden bihabardylar. Şonuň üçin olar mukaddes ýerde Mesihiň araçylyk gullugyndan peýda görüp bilmediler.

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.

> “Köp adamlar Ýehudylaryň Mesihi ret edip, haça çüýlemegiň ýoluna gorky bilen seredýärler; we Onuň masgaraly kemsidilişiniň taryhyny okaýarkalar, özleriniň Ony söýýändiklerini, Petrus ýaly Ony inkär etmejekdiklerini ýa-da Ýehudylar ýaly Ony haça çüýlemejekdiklerini pikir edýärler. Emma ähli adamlaryň ýüreklerini okaýan Hudaý olaryň Isaga duýýandyklaryny ykrar eden söýgüsini synagdan geçirdi. Bütin asman birinji perişdäniň habarynyň nähili kabul edilendigine iň çuň gyzyklanma bilen syn etdi. Emma Isagy söýýändiklerini ykrar edýän, we haç hakdaky wakany okaýarkalar gözýaş dökýän köp adam Onuň gelşiniň hoş habaryny masgaralady. Olar habary şatlyk bilen kabul etmegiň ýerine, ony aldaw diýip yglan etdiler. Olar Onuň zähir bolmagyny söýenleri ýigrenip, olary ýygnaklardan çykardylar. Birinji habary ret edenler ikinjiden peýda alyp bilmediler; ne-de olar ýary gije çykarylan çagyryşdan peýda gördüler; ol çagyryş olary iman arkaly Isa bilen bilelikde asmandaky mukaddes ýeriň iň mukaddes bölegine girmäge taýýarlamalydy. Şeýle hem öňki iki habary ret etmek bilen, olar öz düşünjelerini şeýle garaltdylar welin, iň mukaddes ýere barýan ýoly görkezýän üçünji perişdäniň habarynda hiç bir ýagtylygy görüp bilmeýärler. Men Ýehudylaryň Isagy haça çüýlänleri ýaly, adybar bolan ýygnaklaryň hem bu habarlary haça çüýländiklerini gördüm; şonuň üçin hem olaryň iň mukaddes ýere barýan ýol barada hiç hili bilimi ýokdur, we olar Isanyň şol ýerde edýän araçylygyndan peýda alyp bilmeýärler. Biderek gurbanlyklary hödürlän Ýehudylar ýaly, olar hem Isa terk eden bölüme öz biderek dogalaryny hödürleýärler; we bu aldawa hoşal bolan Şeýtan dini häsiýete bürenýär-de, özüni Mesihiçi diýip görkezýän bu adamlaryň pikirlerini özüne tarap alyp gidýär, öz güýji, alamatlary we ýalan täsinlikleri bilen olary öz duzagynda berkidýär.” Early Writings, 259–261.

If we will not accept the warning message represented by September 11, 2001, then we will certainly accept the Sunday law when it arrives, presuming we are still alive. That being said, the test where we determine our eternal destiny, and the test we must pass before we are sealed at the Sunday law, which is the test we must pass before probation closes, is the second test, and it is the test of the image of the beast.

2001-nji ýylyň 11-nji sentýabry bilen şekillendirilen duýduryş habaryny kabul etmesek, onda, elbetde, heniz diri bolsak, ol gelende ýekşenbe kanunyny kabul ederis. Şeýle diýlende, ebedi ykbalymyzy kesgitleýän synag hem-de ýekşenbe kanuny döwründe möhürlenmezden öň geçmeli synagymyz, ýagny synag möhleti ýapylmazdan öň geçmeli synagymyz ikinji synagdyr, we ol haýwanyň keşbiniň synagydyr.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> Reb maňa aýdyň görkezdi welin, haýwanyň şekili synag möhleti tamamlanmazdan öň dörediler; çünki ol Hudaýyň halky üçin beýik synag bolar, olaryň baky ykbaly onuň arkaly kesgitlener. Seniň tutýan ornuň şeýle bir gapma-garşylyklaryň bulaşyk garyndysydyr welin, örän az adam aldanaýar.

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

> “Ylham 13-de bu mesele aç-açan beýan edilýär; [Ylham 13:11–17, sitata getirildi].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Bu, Hudaýyň halkynyň möhürlenmezinden öň başdan geçirmeli synagydyr. Onuň Kanunyny berjaý edip, galp sabady kabul etmekden ýüz öwrenleriň hemmesi Reb Hudaý Ýehowanyň baýdagy astynda orun alar we diri Hudaýyň möhürini kabul eder. Asmany gelip çykyşly hakykaty elden berenler hem-de ýekşenbe sabadyny kabul edenler bolsa, haýwanyň nyşanyny kabul ederler.” Manuscript Releases, volume 15, 15.

The second test in the sealing time of the one-hundred and forty-four thousand is a prophetic visual test. It requires the recognition of the formation of the image of the beast in the United States, and that test can only be revealed through God’s prophetic Word. More than that, God’s prophetic Word will only be understood by those who choose to eat the message of the latter rain, which is represented as the methodology of line upon line. If we refuse to eat the message that is in the hand of the mighty angel of Revelation eighteen when he descends, we will not possess the ability to recognize the formation of the image of the beast.

Bir ýüz kyrk dört müňüň möhürleniş döwründäki ikinji synag pygamberlik görnüşindäki görsel synagdyr. Ol Birleşen Ştatlarda haýwanyň keşbiniň emele gelşini tanamagy talap edýär, we bu synag diňe Hudaýyň pygamberlik Sözi arkaly aýan edilip bilner. Mundan hem artyk, Hudaýyň pygamberlik Sözi diňe setir üstüne setir usulyýeti hökmünde görkezilen soňky ýagşyň habaryny iýmegi saýlap alanlar tarapyndan düşnüler. Eger biz Ylham on sekizdäki güýçli perişde inende onuň elindäki habary iýmekden ýüz öwürsek, onda haýwanyň keşbiniň emele gelşini tanamak ukybyna eýe bolmarys.

In order to eat the message in the angel’s hand it requires that the student of prophecy can see that the angel has a message in his hand. When the mighty angel of Revelation eighteen descends, the verse does not identify anything in his hand, but the methodology of line upon line establishes upon several witnesses that there is always a message in the hand of the angels who descend. Those who reject the methodology of line upon line, are blind to the message that provides the evidence that the image of the beast is forming in the United States. That must be recognized, for our eternal destiny is based upon recognizing this truth. Line upon line, Sister White identifies the prophetic characteristics of the first angel with the same characteristics of the mighty angel of Revelation chapter eighteen.

Perişdäniň elindäki habary iýmek üçin pygamberligi öwrenýän talyp ilki bilen perişdäniň öz elinde bir habaryň bardygyny görüp bilmeli. Ylhamyň on sekizinji babyndaky gudratly perişde inende, şol aýat onuň elinde hiç zady açyk görkezmeýär, emma “setir üstüne setir” usulyýeti, aşak inýän perişdeleriň elinde hemişe bir habaryň bolýandygyny birnäçe şaýatlaryň esasynda berkidýär. “Setir üstüne setir” usulyýetini ret edýänler, ABŞ-da haýwanyň keşbiniň emele gelýändigine subutnama berýän habara kördürler. Muny ykrar etmek hökmandyr, çünki biziň baky ykbalymyz şu hakykaty ykrar etmegimize baglydyr. “Setir üstüne setir” boýunça, Uayt uýa ilkinji perişdäniň pygamberlik häsiýetlerini Ylham kitabynyň on sekizinji babyndaky gudratly perişdäniň şol bir häsiýetleri bilen deňleşdirýär.

> “I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. Multitudes received the light. Some of these seemed to be very solemn, while others were joyful and enraptured. All who received the light turned their faces toward heaven and glorified God. Though it was shed upon all, some merely came under its influence, but did not heartily receive it. Many were filled with great wrath. Ministers and people united with the vile and stoutly resisted the light shed by the mighty angel. But all who received it withdrew from the world and were closely united with one another.

> Maňa ýerde alnyp barylýan işe bütin asmanyň nähili gyzyklanma bilen gatnaşandygyny görkezildi. Isa ýer ýüzünde ýaşaýanlary Öz ikinji gezek peýda bolmagyna taýýar bolmaga duýdurmak üçin güýçli bir perişdäni aşak inmäge tabşyrdy. Perişde asmanda Isanyň huzuryndan çykyp gaýdanda, onuň öňünde diýseň ýagty hem şöhratly bir nur gidýärdi. Maňa onuň wezipesiniň ýer ýüzüni öz şöhraty bilen ýagtyltmakdan we adamlary Hudaýyň geljek gazaby barada duýdurmakdan ybaratdygy aýdyldy. Köp sanly adamlar şol nury kabul etdiler. Olaryň käbiri örän salyhatly görünýärdi, beýlekileri bolsa şatlykdan doly we ruhy joşgun içindedi. Nury kabul edenleriň hemmesi ýüzlerini asmana gönükdirip, Hudaýy şöhratlandyrdylar. Ol ähli adamlaryň üstüne saçylan bolsa-da, käbirleri diňe onuň täsiri astyna düşdüler, emma ony ýürekden kabul etmediler. Köp adamlar güýçli gazapdan doldy. Ruhanylar we halk haramlar bilen birleşip, güýçli perişde tarapyndan saçylan nura berk garşy durdular. Emma ony kabul edenleriň hemmesi dünýäden çekildiler we biri-birleri bilen ýakyndan birleşdiler.

> “Satan and his angels were busily engaged in seeking to attract the minds of as many as possible from the light. The company who rejected it were left in darkness. I saw the angel of God watching with the deepest interest His professed people, to record the character which they developed as the message of heavenly origin was presented to them. And as very many who professed love for Jesus turned from the heavenly message with scorn, derision, and hatred, an angel with a parchment in his hand made the shameful record. All heaven was filled with indignation that Jesus should be thus slighted by His professed followers.” Early Writings, 245, 246.

> “Şeýtan we onuň perişdeleri mümkin boldugyça köp adamyň akyllaryny nurdan sowmak üçin yhlas bilen meşgul bolýardylar. Ony ret eden topar garaňkylykda galdyryldy. Men Hudaýyň perişdesiniň Öz ady bilen tanalýan halkynyň üstünden iň çuňňur gyzyklanma bilen gözegçilik edýändigini, olara asman gelip çykyşly habar hödürlenende olaryň kemala getiren häsiýetini ýazga geçirýändigini gördüm. Şeýle hem, Isany söýýändiklerini ykrar edýänleriň örän köpüsiniň asman habaryna äsgermezlik, üstünden gülmek we ýigrenç bilen ýüz öwürendiklerinde, elinde pergament bolan bir perişde şol utandyryjy ýazgyny edipdi. Bütin asman Isanyň Öz ady bilen tanalýan yzyna eýerijiler tarapyndan şeýle kemsidilendigi üçin gazapdan doldy.” Early Writings, 245, 246.

In the passage, the first angel of Revelation chapter fourteen was “commissioned” “to descend and warn the inhabitants of the earth to prepare for His second appearing”, which is the identical work of the angel of Revelation chapter eighteen. The mission of the first angel was “to lighten the earth with his glory and warn man of the coming wrath of God,” which is once again the mission of the angel of chapter eighteen. Those who received the message “glorified God,” and those who rejected the message “were left in total darkness.”

Şol parçanyň içinde, Ylham kitabyň on dördünji babyndaky ilkinji perişde “Onuň ikinji gezek peýda bolmagyna taýýarlanmaklary üçin ýeriň ýaşaýjylaryna duýduryş bermek we aşak inmek” üçin “ygtyýarlandyrylypdy”; bu bolsa Ylham kitabyň on sekizinji babyndaky perişdäniň işi bilen birmeňzeşdir. Ilkinji perişdäniň wezipesi “ýeri öz şöhraty bilen ýagtyltmak we adamy Hudaýyň geljek gazaby barada duýdurmakdy”; bu-da ýene-de on sekizinji babyň perişdesiniň wezipesidir. Habary kabul edenler “Hudaýy şöhratlandyrdylar”, habary ret edenler bolsa “doly garaňkylykda galdyryldylar.”

Daniel and the three worthies chose to eat the heavenly diet, and the other group ate the diet of Babylon. At the end of the “visual test” of ten days, Daniel and his fellows glorified God, as their countenances were visually fatter and fairer than those who ate the diet of Babylon. The first angel’s message of Revelation chapter fourteen, represents all three tests within its identification of the everlasting gospel. The first test is to fear God, the second is to give Him glory, and the third test is when the hour of judgment arrives. Those who took the little book out of the first angel’s hand and ate it, as represented by John in chapter ten, glorified God at the second test, and they were then prepared to enter into Nebuchadnezzar’s judgment. Line upon line, the first test on September 11, 2001, was to eat the little book that was in the mighty angel’s hand. That test introduced the next test where two classes of worshippers were to be manifested in advance of the third and final litmus test, which simply demonstrated either a glorified character, or a character filled with darkness.

Danyýel bilen üç ýigit asmandan gelen berhizi iýmegi saýladylar, beýleki topar bolsa Wawilonyň berhizini iýdi. On günlük “görünýän synagyň” ahyrynda Danyýel bilen onuň ýoldaşlary Hudaýy şöhratlandyrdylar, çünki olaryň ýüz-keşpleri Wawilonyň berhizini iýenleriňkiden görnerlik derejede has semiz we has görmegeýdi. Ylham kitaby on dördünji bapdaky birinji perişdäniň habary, ebedi Hoş Habaryň özüni tanatmagynyň içinde şol üç synagyň ählisini aňladýar. Birinji synag Hudaýdan gorkmakdyr, ikinji synag Oňa şöhrat bermekdir, üçünji synag bolsa höküm sagady gelende bolýar. Onunjy bapda Ýahýa arkaly şekillendirilişi ýaly, birinji perişdäniň elinden kiçi kitaby alyp iýenler, ikinji synagda Hudaýy şöhratlandyrdylar, şondan soňra bolsa Nebukadnesaryň hökümine girmäge taýýar boldular. Setir üstüne setir, 2001-nji ýylyň 11-nji sentýabryndaky birinji synag gudratly perişdäniň elindäki kiçi kitaby iýmekdi. Şol synag indiki synagy girizdi; bu ýerde üçünji we soňky çözüji synagyň öňüsyrasynda seždä edýänleriň iki topary aýan edilmelidi, we bu synag diňe şöhratlandyrylan häsiýeti ýa-da garaňkylykdan doly häsiýeti ýüze çykardy.

The sealing time of the one hundred and forty-four thousand is the history of September 11, 2001 unto the soon coming Sunday law in the United States. In that history the parable of the ten virgins will be repeated and fulfilled to the very letter. That fact then identifies that the prophetic history of Habakkuk two, will also be repeated and fulfilled to the very letter. It also means that the period of the sealing of the one-hundred and forty-four thousand is the period when the effect of every prophetic vision is repeated and fulfilled to the very letter.

Ýüz kyrk dört müňüň möhürleniş wagty 2001-nji ýylyň 11-nji sentýabryndan başlap, Birleşen Ştatlarda ýakyn wagtda çykjak Ýekşenbe kanunyna çenli bolan taryhdyr. Şol taryhda on gyzyň tymsaly iň ownuk jikme-jigine çenli gaýtalanyp berjaý ediler. Şeýlelikde, bu hakykat Habakkuk ikinji bapdaky pygamberlik taryhynyň hem iň ownuk jikme-jigine çenli gaýtalanyp berjaý ediljekdigini kesgitleýär. Şeýle hem bu, ýüz kyrk dört müňüň möhürleniş döwrüniň her bir pygamberlik görnüşiniň täsiriniň iň ownuk jikme-jigine çenli gaýtalanyp berjaý edilýän döwürdigini aňladýar.

Daniel chapter eleven, verse forty was unsealed at the time of the end in 1989. The verse begins with the time of the end in 1798, and ends by marking the time of the end in 1989. Line upon line, the time of the end in 1798 aligns with the time of the end in 1989. The history of verse forty, beginning in 1798, and continuing to the Sunday law in verse forty-one represents the history of the earth beast (the United States) as the sixth kingdom of Bible prophecy. The earth beast’s two horns of Republicanism and Protestantism are represented with the two times of the ends.

Danyýl kitabynyň on birinji bap, kyrkynjy aýaty ahyrzamanyň döwründe, 1989-njy ýylda açyldy. Bu aýat 1798-nji ýylda ahyrzamanyň döwri bilen başlanýar we 1989-njy ýylda ahyrzamanyň döwrüni görkezmek bilen tamamlanýar. Setir üstüne setir, 1798-nji ýyldaky ahyrzamanyň döwri 1989-njy ýyldaky ahyrzamanyň döwri bilen gabatlaşýar. Kyrkynjy aýatyň taryhy 1798-nji ýyldan başlap, kyrk birinji aýatdaky ýekşenbe kanunyna çenli dowam edip, Injil pygamberliginiň altynjy patyşalygy hökmünde ýer ýyrtyjysynyň (Amerikanyň Birleşen Ştatlarynyň) taryhyny aňladýar. Ýer ýyrtyjysynyň Respublikanizm we Protestantizm bolan iki şahy ahyrzamanyň şol iki döwri arkaly görkezilýär.

In the sealing time of the one hundred and forty-four thousand the Protestant horn will produce two classes of worshippers during the second test of the three tests within that period of time. One class will have developed the image of Christ, and the other class will have developed the image of the beast. In that testing period, the Republican horn will join with the apostate Protestant horn and form an image of the beast as Protestant churches then take control of the civil government. That period of time is represented by every vision in God’s Word, for this is where each of the “books of the Bible, meet and end.”

Ýüz kyrk dört müňüň möhürleniş döwründe, şol döwrüň çägindäki üç synagyň ikinjisinde protestant şahasy ybadat edýänleriň iki toparyny emele getirer. Bir topar Mesihiň keşbini ösdürip ýetişdiren bolar, beýlekisi bolsa wagşy haýwanyň keşbini ösdürip ýetişdiren bolar. Şol synag döwründe respublikan şahasy dönük protestant şahasy bilen birleşer we protestant ybadathanalary raýat hökümetiniň üstünden gözegçiligi ele alanda, wagşy haýwanyň keşbini döreder. Şol döwür Hudaýyň Sözüniň her bir görnüşi arkaly görkezilendir, çünki hut şu ýerde Mukaddes Kitabyň her bir “kitaplary birleşýär we tamamlanýar.”

The second test in that history is the image of the beast test, both internally for the virgins, and externally for the politicians of the two rival political parties. That test is the test that we must pass “before probation closes” at the soon-coming Sunday law. That test is the test we pass “before we are sealed.” That test is the test where “our eternal destiny will be decided.”

Şol taryhdaky ikinji synag wagşy haýwanyň şekili baradaky synagdyr, hem gyzlar üçin içerki taýdan, hem-de biri-birine garşy durýan iki syýasy partiýanyň syýasatçylary üçin daşarky taýdan. Şol synag ýakyn wagtda geljek Ýekşenbe güni baradaky kanunda “synag möhleti tamamlanmazyndan öň” biziň geçmeli synagymyzdyr. Şol synag “biz möhürlenmezden öň” geçýän synagymyzdyr. Şol synag “ebedi ykbalymyzyň çözüljek” synagydyr.

We will continue this study in the next article.

Bu öwrenişi indiki makalada dowam etdireris.

> “Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith. . ..

> “Beýle bir gudratly perişde ýere inmek üçin tabşyryldy. Isa onuň eline bir ýazgy berdi, ol hem ýere inip gelende: ‘Wawilon ýykyldy, ýykyldy’ diýip gygyrdy. Soňra men gözüne garaşanlaryň gaýtadan gözlerini göge dikendigini, öz Rebleriniň zühuryna iman we umyt bilen garaýandyklaryny gördüm. Emma köpüsi edil ukuda ýatan ýaly bihaýalykly bir ýagdaýda galýan kimin görünýärdi; muňa garamazdan, olaryň ýüz keşbinde çuň gaýgynyň yzyny görüp bilýärdim. Gözüne garaşanlar Mukaddes Ýazgylardan özleriniň gijikme döwründedigini we görkezijiniň ýerine ýetmegine sabyr bilen garaşmalydygyny gördüler. Olarni 1843-nji ýylda öz Reblerine garaşmaga getiren şol bir subutnama, 1844-nji ýylda-da Ony garaşmaga umyt etdirdi. Şeýle-de bolsa, men köpçüligiň 1843-nji ýylda olaryň imanyny alamatlandyran şol ruhy kuwwata eýe däldigini gördüm. Olaryň lapykeçligi imanlaryny gowşadypdy....”

> “As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man. This message was designed to put the children of God upon their guard, by showing them the hour of temptation and anguish that was before them. Said the angel, ‘They will be brought into close combat with the beast and his image. Their only hope of eternal life is to remain steadfast. Although their lives are at stake, they must hold fast the truth.’ The third angel closes his message thus: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ As he repeated these words, he pointed to the heavenly sanctuary. The minds of all who embrace this message are directed to the most holy place, where Jesus stands before the ark, making His final intercession for all those for whom mercy still lingers and for those who have ignorantly broken the law of God. This atonement is made for the righteous dead as well as for the righteous living. It includes all who died trusting in Christ, but who, not having received the light upon God’s commandments, had sinned ignorantly in transgressing its precepts.” Early Writings, 245, 255.

> Isanyň mukaddes ýerde gulluk etmegi tamamlananda, Ol iň mukaddes ýere geçip, Hudaýyň kanunyny özünde saklaýan sandygyň öňünde duranda, dünýä üçünji habary ýetirmek üçin başga bir güýçli perişdäni iberdi. Perişdäniň eline bir pergament berildi, ol kuwwat we beýiklik bilen ýere inip gelende, adamzadyň şu wagta çenli eşiden iň elhenç haýbatyny özünde jemleýän gorkunç duýduryşy yglan etdi. Bu habar Hudaýyň çagalaryny öňlerinde duran synag we gam-gussa sagady görkezmek arkaly hüşgär etmek üçin niýetlenipdi. Perişde şeýle diýdi: “Olar haýwan we onuň keşbi bilen ýakyn söweşe çekilerler. Olaryň ebedi ýaşaýşa bolan ýeke-täk umydy sarsmaz galmakdyr. Durmuşlary howp astynda bolsa-da, olar hakykaty pugta saklamalydyrlar.” Üçünji perişde öz habaryny şeýle sözler bilen tamamlaýar: “Ine, mukaddesleriň sabyrlylygy: Hudaýyň tabşyryklaryny we Isanyň imanyny saklaýanlar şulardyr.” Ol bu sözleri gaýtalap aýdanda, gökdäki mukaddeshana tarap yşarat etdi. Bu habary kabul edýänleriň hemmesiniň pikirleri iň mukaddes ýere gönükdirilýär; şol ýerde Isa sandygyň öňünde durup, merhemet heniz dowam edýänleriň hemmesi we Hudaýyň kanunyny bilmezlikden bozup gelenler üçin Öz soňky araçylygyny ýerine ýetirýär. Bu kepäret diňe diri bolan dogrular üçin däl, eýsem dogrylaryň ölüleri üçin hem edilýär. Ol Mesihe bil baglap ölen, emma Hudaýyň tabşyryklary baradaky nury almandygy sebäpli, onuň buýruklaryny bozup, bilmezlikden günä edenleriň hemmesini hem öz içine alýar.” Early Writings, 245, 255.

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