Article

# The Book of Daniel - Number Ten

Daniýel kitaby — Onunjy sany

The Process

Amal Etmek Prosesi

Author

Jeff Pippenger

Published

December 5, 2023

Formats

PDF
Word
Song MP3

In Daniel chapter one, Daniel was carried into the captivity of seventy years prophesied by Jeremiah, and continued until the first year of Cyrus.

Danyýel kitabynyň birinji babynda Danyýel Ýeremiýa tarapyndan pygamberlik edilen ýetmiş ýyllyk sürgüne alnyp gidildi we Kiriň birinji ýylyna çenli dowam etdi.

> And Daniel continued even unto the first year of king Cyrus. Daniel 1:21.

> Danyýel patyşa Kiriň birinji ýylyna çenli ýaşady. Danyýel 1:21.

Thus, Daniel lived through the entire history of the seventy years of captivity, until the decree that allowed the return of ancient Israel to rebuild and restore Jerusalem.

Şeýlelik bilen, Daniel gadymy Ysraýylyň Iýerusalimi gaýtadan gurmak we dikeltmek üçin gaýdyp gelmegine rugsat beren permana çenli, ýesirligiň ýetmiş ýylynyň bütin taryhyny başdan geçirdi.

> Now in the first year of Cyrus king of Persia, that the word of the Lord by the mouth of Jeremiah might be fulfilled, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying. Ezra 1:1.

> Indi Pars patyşasy Kiriň birinji ýylynda, Rebbiň Ýeremiýanyň agzy bilen aýdan sözi berjaý bolsun diýip, Reb Pars patyşasy Kiriň ruhuny oýardy; şonuň üçin ol bütin patyşalygy boýunça jar çekdirip, muny ýazmaça-da berip şeýle diýdi. Ezra 1:1.

Daniel therefore is the symbol of the testing process of the one hundred and forty-four thousand that began on September 11, 2001, and continues until the “decree,” which marks the call out of Babylon.

Şonuň üçin Danyýel 2001-nji ýylyň 11-nji sentýabrynda başlan we Wawilondan çykmaga çagyryşy alamatlandyrýan “permana” çenli dowam edýän ýüz kyrk dört müňüň synag işiniň nyşanydyr.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.

> Men asmandan başga bir sesi eşitdim; ol şeýle diýýärdi: «Ondan çykyň, eý halkym, onuň günälerine şärik bolmaň we onuň belalaryndan paý alman. Çünki onuň günäleri asmana çenli ýetdi, we Hudaý onuň etmişlerini ýatlandy». Ylham 18:4, 5.

The seventy years of captivity is the testing and purification period of the one hundred and forty-four thousand. On September 11, 2001 the third Woe of Islam arrived. This is only recognized by those who accept the foundational truths of Adventism. The first Woe and the second Woe were both correctly identified as Islam by the pioneers. On both the 1843 and the 1850 pioneer charts, which Ellen White endorsed, and which are identified as a fulfillment of Habakkuk chapter two, Islam is identified as the fifth and sixth Trumpets. The last three Trumpets are Woe Trumpets.

Yetmiş ýyllyk ýesirlik ýüz kyrk dört müňüň synagdan geçirilýän we päklenýän döwrüdir. 2001-nji ýylyň 11-nji sentýabrynda Yslamyň üçünji Bela geldi. Muny diňe Adventizmiň düýpli hakykatlaryny kabul edýänler ykrar edýärler. Birinji Bela bilen ikinji Bela ikisi-de öňdebaryjylar tarapyndan dogrylykda Yslam hökmünde kesgitlenipdi. Ellen White tarapyndan tassyklanan, we Habakkuk kitabynyň ikinji babyndaky pygamberligiň ýerine ýetmesi hökmünde görkezilen 1843-nji we 1850-nji ýyllaryň öňdebaryjy çyzgylarynda Yslam bäşinji we altynjy Surnaýlar hökmünde kesgitlenýär. Soňky üç Surnaý Bela Surnaýlarydyr.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> Soňra men gördüm we eşitdim: gökleriň ortasy bilen uçup barýan bir perişde güýçli ses bilen şeýle diýýärdi: “Has hem betbagtlyk, has hem betbagtlyk, has hem betbagtlyk ýer ýüzünde ýaşaýanlaryň başyna gelsin, çünki heniz surnaý çalmaly bolan üç perişdäniň beýleki surnaý sesleri bardyr!” Ylham 8:13.

If there are three Woe Trumpets, and the first and second Woe Trumpets are Islam, it is pretty simple to recognize that the third Woe Trumpet is also Islam. An element of the symbol of Islam as Woe Trumpets, is their restraint, and then when they’re released. Sister White identifies the four winds of Revelation seven, as an “angry horse,” seeking to “break loose” and “bring death and destruction” in its wake.

Eger-de üç Hasratly Surna bar bolsa we birinji we ikinji Hasratly Surna Yslam bolsa, onda üçünji Hasratly Surnanyň hem Yslamdygyny tanamak juda ýönekeýdir. Yslamyň Hasratly Surnalar hökmünde nyşanynyň bir bölegi olaryň saklanyp durulmagy, soňra bolsa goýberilmegidir. Waýt uýa Ylham kitabynyň ýedinji babyndaky dört ýeli “gaharly at” hökmünde kesgitleýär; ol “boşap gitmäge” we yzyna “ölüm hem weýrançylyk getirmäge” ymtylýar.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Perişdeler tutuş ýeriň ýüzüne zyýan ýetirmegi we ölüm getirmegi ýoluna alyp, boşanmak hem-de bütin ýeriň ýüzüne atylmak isleýän gazaply at hökmünde şekillendirilen dört ýeli saklap durýarlar.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “Ebedi dünýäniň hut bosagasynda uklap ýatmalymy biz? Biz gowşak, sowuk we öli bolmalymy? Ah, kaşki, ybadathanalarymyzda Hudaýyň Öz halkyna üflenýän Ruhy we demi bolsady, olar aýak üstünde durup ýaşardylar. Ýoluň dar, derwezäniň hem gysykdygyny görmegimiz gerek. Emma biz şol gysyk derwezeden geçip baranymyzda, onuň giňligi çäksizdir.” Manuscript Releases, volume 20, 217.

The four angels who are restraining the four winds are restraining the “angry horse” of Bible prophecy that produces death and destruction. In Revelation chapter nine, where the first and second Woe Trumpet are identified, there is a king that is identified. He is identified in Revelation “nine-eleven”.

Dört ýeli saklap duran dört perişde, ölüm we weýrançylyk getirýän Mukaddes Kitap pygamberligindäki “gaharly aty” saklap durýarlar. Ylham kitabynyň dokuzynjy babynda, birinji we ikinji Hasrat Surnaýy görkezilýän ýerde, bir patyşa hem görkezilýär. Ol Ylham kitabynda “dokuz-on birde” görkezilýär.

> And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. as being over them. Revelation 9:11.

> Olaryň üstünde özlerine patyşa bardy; ol düýpsüz çukuryň perişdesidir. Onuň ady ýewreý dilinde Abaddon, grek dilinde bolsa onuň ady Apollýondyr. olaryň üstünde bolmak bilen. Ylham 9:11.

The name, and therefore the character of the king of Islam is Abaddon in the Hebrew and Apollyon in the Greek. In both the Old and New Testaments, represented by the Hebrew and the Greek, the character of Islam is found in the definition of the two names. In both words the definition is “death and destruction.” Sister White says the “angry horse” that the four angels are restraining while the one hundred and forty-four thousand are being sealed is seeking to break loose and bring “death and destruction” in its path.

Yslamyň patyşasynyň ady, şonuň üçin hem häsiýeti, ýewreý dilinde Abaddon, grek dilinde bolsa Apollyondyr. Ýewreýçe we grekçe arkaly beýanyny tapýan Köne hem Täze Ähtleriň ikisinde-de, Yslamyň häsiýeti şol iki adyň manysynda ýüze çykýar. Iki sözüň hem manysy “ölüm we heläkçilikdir.” Uýam White, ýüz kyrk dört müň adam möhürlenýärkä, dört perişdäniň saklap duran “gaharly aty”nyň boşap çykmaga we ýolunda “ölüm hem heläkçiligi” getirmäge çalyşýandygyny aýdýar.

The first reference in the Scriptures to Islam is Ishmael, the father of those who uphold the religion of Islam. In that first reference he is identified as a wild man, and the word translated as “wild” means “the wild Arabian ass”. The first prophetic reference to Islam, is a symbol of the horse family, and a horse is how the pioneers illustrated Islam of the first and second Woes on the two sacred charts. The four winds of Revelation chapter seven, are held in check, or “restrained”, until God seals His people. The sealing process of the one hundred and forty-four thousand is also the testing process and purification process.

Mukaddes Ýazgylarda Yslama degişli ilkinji salgylanma Yslamyň dinini saklap gelýänleriň atasy bolan Ysmagyldyr. Şol ilkinji salgylanmada ol ýabany adam hökmünde tanadylýar, “ýabany” diýip terjime edilen söz bolsa “ýabany arap eşegi” diýen manyny berýär. Yslama degişli ilkinji pygamberlik salgylanmasy atlar urugynyň bir nyşanydyr, hem-de at ilkinji we ikinji Hasratlaryň Yslamyny şol iki mukaddes çyzgyda öňdebaryjylar tarapyndan şekillendirmek üçin ulanylan keşpdir. Ylham kitaby, ýedinji bapdaky dört ýel, Hudaý Öz halkyny möhürleýänçä saklanyp durulýar, ýa-da “togtadylýar”. Bir ýüz kyrk dört müňüň möhürleniş işi şol bir wagtda olaryň synagdan geçirilmegi we tämizleniş işidir.

All these prophetic illustrations are represented by Daniel’s captivity for seventy years, beginning with Jehoiakim, the symbol of the empowerment of the first message, until the “decree” that calls men and women out of Babylon. The restraining and then the releasing of Islam is a prophetic characteristic of Islam as a symbol of biblical prophecy.

Bu pygamberlik suratlarynyň hemmesi birinji habaryň güýçlendirilmeginiň nyşany bolan Ýehoyakymdan başlap, erkekleri we aýallary Babildan çykmaga çagyrýan “permana” çenli ýetmiş ýyl dowam eden Danyýeliň ýesirligi arkaly görkezilýär. Yslamyň öňüni baglamak we soňra ony boşatmak, Yslamyň Mukaddes Kitabyň pygamberliklerinde nyşan hökmünde çykyş etmeginiň pygamberlik häsiýetidir.

When they are referred to as the “four winds”, they are held in check while God’s servants are sealed. At the beginning of the second Woe, in the time prophecy of three hundred and ninety-one years and fifteen days that was fulfilled on August 11, 1840, four angels, representing Islam of the second Woe, were “loosed.” At the end of the prophecy, they were “restrained”.

Olara “dört ýel” diýip ýüzlenilende, Hudaýyň hyzmatkärleri möhürlenýänçä olar saklanyp durulýar. Ikinji Hasratyň başynda, 1840-njy ýylyň 11-nji awgustynda ýerine ýeten üç ýüz togsan bir ýyl we on bäş günlük wagt pygamberliginde, ikinji Hasratyň Yslamy şekillendirýän dört perişdesi “boşadyldy”. Pygamberligiň ahyrynda bolsa, olar “saklandy”.

> Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:14, 15.

> Uly derýanyň Ýewfratynda bagly duran dört perişdäni boşat diýýän surnaýly altynjy perişdä. Adamzatdan üçden bir bölegini öldürmek üçin bir sagat, bir gün, bir aý we bir ýyl üçin taýýarlanan şol dört perişde boşadyldy. Ylham 9:14, 15.

On September 11, 2001, the first message in the history of the one hundred and forty-four thousand was empowered, when Islam of the third Woe was “loosed.” But it was immediately “restrained”. Sister White explains why this happened, but first we should remember that the purpose of Islam in its first biblical reference was to anger the nations, for Ishmael’s hand would be against every man, and every man’s hand would be against Islam.

2001-nji ýylyň 11-nji sentýabrynda ýüz kyrk dört müňüň taryhynda ilkinji habar üçünji Bela degişli yslamyň “boşadylmagy” bilen güýçlendirildi. Emma ol dessine “saklanyp” goýuldy. Uýa Waýt munuň näme üçin bolandygyny düşündirýär, ýöne ilki bilen munuň ýadymyzda bolmagy gerek: yslamyň Mukaddes Ýazgylardaky ilkinji agzalşyndaky maksady halklary gazaba getirmekdi; çünki Yşmaýylyň eli her bir adama garşy boljakdy, we her bir adamyň eli hem yslama garşy boljakdy.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Rebbiň perişdesi oňa şeýle diýdi: Ine, sen göwrelisiň, bir ogul dograrsyň we onuň adyna Ysmagyl diýersiň; çünki Reb seniň jebri-jepanyňy eşitdi. Ol bolsa ýabany bir adam bolar; onuň eli her bir adama garşy, her bir adamyň eli hem oňa garşy bolar; ol ähli doganlarynyň öňünde ýaşar. Barlyk 16:11, 12.

The purpose of Islam in Bible prophecy is to unite all nations against Islam, in advance of the United Nations turning their wrath upon Sabbath keepers. On September 11, 2001 everyone who understands 9/11 as marking the beginning of the repeat of the sequence of the Millerite events has become as “Daniel” when he was taken to Babylon for seventy years. Jehoiakim identifies the starting of that testing process, and Islam of the third Woe was then released, but immediately held in check, so God could seal His people.

Yslamyň Mukaddes Kitap pygamberligindäki maksady, bütin halklary Yslama garşy birleşdirmekden ybaratdyr; bu bolsa Birleşen Milletler Guramasynyň gazabyny Sabat gününi tutýanlaryň üstüne gönükdirmeginden öň bolup geçýär. 2001-nji ýylyň 11-nji sentýabrynda, 9/11-i Millerit wakalarynyň yzygiderliliginiň gaýtalanmagynyň başlangyjy hökmünde düşünýän her bir adam, ýetmiş ýyl üçin Wawilona alnyp gidilen wagtyndaky “Danyýel” ýaly boldy. Ýehoýakim şol synag işiniň başlanandygyny alamatlandyrýar, üçünji Wanyň Yslamy şonda boşadyldy, emma Hudaý Öz halkyny möhürläp bilsin diýip, dessine saklanyp goýuldy.

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Bu görnüş 1847-nji ýylda, Sabaty tutýan Advent doganlarynyň gaty az bolan wagtynda berildi; olaryň hem diňe az bölegi onuň berjaý edilmeginiň Hudaýyň halky bilen imansyzlaryň arasynda bir serhet çeker derejede ýeterlik ähmiýete eýedigini çak edýärdi. Indi bolsa şol görnüşiň berjaý boluşy görünip başlaýar. Bu ýerde agzalýan ‘şol kynçylyk döwrüniň başlanmagy’ belalaryň dökülip başlanjak wagtyna degişli däl, eýsem olaryň dökülmeginiň öň ýanyndaky gysga döwre, Mesih mukaddes ýerdekä degişlidir. Şol wagtda, halas ediş işi tamamlanmaga golaýlanda, ýer ýüzüne kynçylyk gelýär, milletler hem gazaplanýar, emma üçünji perişdäniň işine päsgel bermez ýaly saklanyp durulýar. Şol wagtda Rebbiň huzuryndan gelýän ‘soňky ýagyn’, ýa-da täzeleniş, üçünji perişdäniň güýçli sesine kuwwat bermek we mukaddesleri ýedi soňky bela döküljek döwürde berk durmaga taýýarlamak üçin geler.” Early Writings, 85.

Daniel’s seventy years began on September 11, 2001 when Islam was released and angered the nations by suddenly and unexpectedly striking the earth beast of Revelation thirteen. Islam was then restrained, so the work of the third angel can be finished. The work of the third angel is the sealing of God’s people, and when that work began on September 11, 2001 the Latter Rain began to “sprinkle”. Daniel chapter one is illustrating the testing process of the one hundred and forty-four thousand, beginning on September 11, 2001, and continuing until the second “voice” of Revelation eighteen calls God’s other flock out of Babylon. Daniel therefore represents a people who are now in spiritual captivity, until the very conclusion of the testing process. The conclusion of the testing period in Daniel chapter one is identified as the “end of the days.”

Danyýeliň ýetmiş ýyly 2001-nji ýylyň 11-nji sentýabrynda başlandy; şol wagt Yslam goýberildi we birdenkä hem garaşylmadyk ýagdaýda Ylhamyň on üçünji babyndaky ýer haýwanyna urup, milletleri gazaba mündürdi. Soňra Yslam saklandy, şonuň üçin üçünji perişdäniň işi tamamlanyp bilsin. Üçünji perişdäniň işi — Hudaýyň halkynyň möhürlenmegidir, we şol iş 2001-nji ýylyň 11-nji sentýabrynda başlananda, Soňky Ýagyş “sepmäge” başlady. Danyýeliň birinji baby 2001-nji ýylyň 11-nji sentýabryndan başlap, Ylhamyň on sekizinji babyndaky ikinji “ses” Hudaýyň beýleki sürüsini Babilondan çykmaga çagyrýança dowam edýän ýüz kyrk dört müňüň synag edilşini görkezýär. Şonuň üçin Danyýel häzirki wagtda ruhy ýesirlikdäki bir halky, synag döwrüniň hut iň ahyrky jemine çenli, aňladýar. Danyýeliň birinji babyndaky synag döwrüniň jemlenişi “günleriň soňy” diýlip kesgitlenýär.

> Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:18–20.

> Patyşanyň olary huzuryna getirmeli diýip bellän günleriniň ahyry ýetende, hadymbaşysy olary Nebukadnesaryň öňüne getirdi. Patyşa olar bilen söhbet etdi; olaryň hemmesiniň arasynda Daniýel, Hananya, Mişaýel we Azarya ýaly hiç kim tapylmady. Şonuň üçin olar patyşanyň huzurynda gulluk etdiler. Patyşanyň olardan soran ähli hikmet we düşünje meselelerinde olary öz bütin şalygyndaky ähli jadygöýlerden we munajjymlardan on esse artyk tapdy. Daniýel 1:18–20.

The third test, which represents a prophetic litmus test for Daniel and the three worthies, was when they were judged by Nebuchadnezzar, and found to be “ten times better than all the magicians and astrologers that were in all his realm.” The third test is represented by judgment, and the judgment occurred at “the end of the days.” In the book of Daniel, the “end of the days,” is where Daniel stands in his lot.

Üçünji synag, Daniýel bilen üç hormatly ýigidiň üstünden geçýän pygamberlik synagy hökmünde, olaryň Nebukadnesar tarapyndan synalyp, “onuň ähli şalygyndaky jadygöýleriň we palçylaryň hemmesinden on esse gowy” diýlip tapylan wagtydy. Üçünji synag höküm bilen aňladylýar, we bu höküm “günleriň ahyrynda” bolup geçdi. Daniýel kitabynda “günleriň ahyry” Daniýeliň öz paýynda durýan ýeridir.

> “‘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…. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou (Daniel) thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

> “‘Köpler arassalanylar, aklanylolar we synalyp görünerler; emma erbetler erbetlik ederler; erbetleriň hiç biri düşünmez; ýöne paýhaslylar düşünerler…. Müň üç ýüz otuz bäş güne çenli garaşyp ýetýän adam bagtlydyr. Emma sen (Daniýel) ahyra çenli öz ýoluň bilen git: çünki sen dynç alarsyň we günleriň ahyrynda öz paýyňda durarsyň.’

> “The time has come for Daniel to stand in his lot. The time has come for the light given him to go to the world as never before. If those for whom the Lord has done so much will walk in the light, their knowledge of Christ and the prophecies relating to Him will be greatly increased as they near the close of this earth’s history.” The Seventh-day Adventist Bible Commentary, volume 4, 1174.

> «Daniýeliň öz paýynda durmagynyň wagty geldi. Oňa berlen ýagtylygyň dünýä öň hiç haçankydan has giňden ýetmeginiň wagty geldi. Eger Rebbiň özi üçin şeýle köp zat edenler bu ýagtylykda ýöreseler, onda Mesih baradaky we Oňa degişli pygamberlikler baradaky bilimleri, bu ýeriň taryhynyň soňuna golaýlaşdygyça, ep-esli artar». The Seventh-day Adventist Bible Commentary, volume 4, 1174.

Sister White identifies the “end of the days” in association with the purification process of verse ten of Daniel chapter twelve. She often employs verse ten, with verse thirteen’s, “end of the days.”

Uayt aýal Daniel kitabynyň on ikinji babynyň onunjy aýatyndaky päkleniş prosesi bilen baglanyşykly ýagdaýda “günleriň soňuny” görkezýär. Ol köplenç onunjy aýaty on üçünji aýatdaky “günleriň soňy” bilen bilelikde ulanýar.

> “‘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…. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou (Daniel) thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

> “‘Köpüsi päklener, agardar we synalar; emma erbetler erbetlik ederler; erbetleriň hiç biri düşünmez; ýöne paýhaslylar düşünerler…. Müňe üç ýüz otuz bäş güne ýetip, oňa garaşýan adam bagtlydyr. Emma sen (Daniýel) ahyryna çenli öz ýoluň bilen git: çünki sen dynç alarsyň we günleriň ahyrynda öz paýyňda durarşarsyň.’

> “Daniel is today standing in his lot, and we are to give him place to speak to the people. Our message is to go forth as a lamp that burneth. ‘At that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars forever and ever.’

> “Danyýel bu gün öz paýynda durandyr, biz bolsa oňa halka ýüzlenip sözlemek üçin ýer bermelidiris. Biziň habarymyz ýanýan çyradyr ýaly öňe gitmelidir. ‘Şol wagtda seniň halkyňyň ogullary üçin duran beýik şazada, ýagny Mihail aýaga galar; we şol wagta çenli millet döräli bäri hiç haçan bolmadyk ýaly agyr muşakgat zamany bolar; emma şol wagtda kitapda ýazylan tapylanlaryň her biri, seniň halkyň gutular. Ýeriň tozanynda ýatanlaryň köpüsi oýanar, käbiri ebedi ýaşaýyş üçin, käbiri bolsa masgaraçylyk we ebedi ýigrenç üçin. Dana bolanlar asman giňişliginiň şöhle-si ýaly parlarlar; köp adamy dogrulyga getirenler bolsa ýyldyzlar ýaly ebedilikden ebedilige çenli parlarlar.’

> “These words present the work that we are to do in these last days. We are not one-half awake. We have not the power that is essential to the doing of the work that must be done. We must come into life, come into union. Now, just now, we must stand in that position where repentance and pardon shall be the striking features of our work. There must be no quarrelling. It is too late to engage with Satan in his work of blinding eyes. It is too late to give heed to seducing spirits and doctrines of devils.

> “Bu sözler şu soňky günlerde etmeli işimizi beýan edýär. Biz ýarym oýagam däldiris. Edilmeli bolan işi ýerine ýetirmek üçin zerur bolan güýje eýe dälis. Biz ýaşaýşa girmelidiris, birleşige girmelidiris. Indi, hut şu wagt, toba etmegiň we bagyşlanmagyň işimiziň iň tapawutly aýratynlyklary boljak ornunda durmalydyrys. Hiç hili dawa-jenjel bolmaly däldir. Gözleri kör edýän öz işinde Şeýtan bilen meşgullanmak üçin indi gaty giçdir. Aldawçy ruhlara we jynlaryň taglymatlaryna gulak asmak üçin indi gaty giçdir.

> “I am instructed to say that when the Holy Spirit gives tongue and utterance, we shall see a work done similar to that done on the day of Pentecost. The representatives of Christ will work intelligently. There will not be found one man here and another there seeking to tear down and destroy.

> Meniň aýtmagym üçin görkezme berildi: Mukaddes Ruh dil we söz berende, biz Pentikost gününde edilen işe meňzeş bir işiň amala aşyrylandygyny göreris. Mesihiň wekilleri paýhasly işlärler. Bu ýerde bir adam, ol ýerde başga bir adam hemme zady ýykyb-ýumrup ýok etmäge çalyşýan bolup tapylmaz.

> “‘Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you, seek ye the Lord, all ye meek of the earth, which have wrought His judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger.’” Australian Union Conference Record, March 11, 1907.

> “‘Perman çykmazdan öň, gün samany ýaly geçip gitmezden öň, Rebbiň gazaply gahary üstüňize inmezden öň, Rebbiň gaharynyň güni üstüňize gelmezden öň, eý, ýer ýüzüniň Rebbiň hökümini ýerine ýetiren ähli ýuwaşlary, Rebbi gözläň; dogrulygy gözläň, ýuwaşlygy gözläň: belki, Rebbiň gaharynyň gününde gizlenersiňiz.’” Australian Union Conference Record, 11-nji mart, 1907.

The sealing of the one hundred and forty-four thousand that is represented by the seventy years of Daniel’s captivity in Babylon, is represented in Daniel chapter twelve, and verse ten. The verse possesses the signature of “truth” for it identifies the three-steps that are the characteristics of the Hebrew word “truth.” Many shall be purified, made white and then tried. Daniel and the three worthies were purified by the fear of God in chapter one, for they determined not to eat the Babylonian diet. They then demonstrated a countenance that was made fairer and fatter than those who ate the Babylonian food. Their countenance was the righteousness of Christ which is the white garments. They then were tried when they went into the judgment of Nebuchadnezzar, at the end of the days.

Babilondaky Danieliň ýetmiş ýyllyk ýesirligi bilen şekillendirilýän ýüz kyrk dört müňüň möhürlenişi, Daniel kitabynyň on ikinji babynda, onunjy aýatda hem görkezilýär. Bu aýat “hakykatyň” goluny özünde saklaýar, çünki ol ýewreýçe “hakykat” sözüniň häsiýetleri bolan üç basgançagy görkezýär. Köp adamlar arassalnar, agardarlar we soňra synalnar. Daniel bilen üç hormatly ýigit birinji bapda Hudaýdan gorky arkaly arassalandylar, çünki olar Babilon naharyny iýmezlige ýüreklerine düwdüler. Soňra olar Babilon iýmitini iýenlerden has görmegeý we semiz edilen bir keşbi görkezdiler. Olaryň keşbi ak geýimler bolan Mesihiň dogrulygydy. Soňra olar günleriň ahyrynda Nebukadnesaryň hökümine girenlerinde synaldylar.

At “the end of the days,” when Daniel stands “in his lot”, “knowledge of Christ and the prophecies relating to Him will be greatly increased” for God’s people. Nebuchadnezzar noted that in “all matters of wisdom and understanding,” Daniel and the three worthies were “found” to be “ten times better than all the magicians and astrologers that were in all his realm.”

«Günleriň ahyrynda», Daniel «öz paýynda» duranda, «Mesih baradaky bilim we Oňa degişli pygamberlikler» Hudaýyň halky üçin örän artdyrylar. Nebukadnesar «hikmet we düşünje bilen bagly ähli meselelerde» Daniýeliň we üç wepadaryň «öz patyşalygyndaky ähli jadugärlerden we palçylardan on esse artykdygy» «anyklandy» diýip belläp geçdi.

Daniel chapter one is illustrating the experience of the one hundred and forty-four thousand, who go through a three-step testing process. Commenting on that process, Sister White says, “These words present the work that we are to do in these last days. We are not one-half awake. We have not the power that is essential to the doing of the work that must be done. We must come into life, come into union. Now, just now, we must stand in that position where repentance and pardon shall be the striking features of our work. There must be no quarrelling.”

Danyýlyň birinji baby üç basgançakly synag işinden geçýän ýüz kyrk dört müň adamyň tejribesini görkezýär. Şol iş barada Dogaçy aýal Waýt şeýle diýýär: “Bu sözler şu ahyrky günlerde biziň etmeli işimizi beýan edýär. Biz ýarym-ýalta däl-de, doly oýanan ýagdaýda däldiris. Edilmeli işiň ýerine ýetirilmegi üçin zerur bolan güýje eýe däldiris. Biz ýaşaýşa gelmelidiris, birlikde birleşmelidiris. Häzir, hut şu wagt, toba hem bagyşlanma biziň işimiziň iň aýdyň aýratynlyklary boljak ýagdaýynda durmalydyrys. Jedelleşik bolmaly däldir.”

The testing process that leads to the “end of the days,” leads to the resurrection of the two witnesses in Revelation chapter eleven. The work we are to do now is to accept the message of September 11, 2001 and wake up, as represented by the dead dry bones. “We must come to life, come into union.” When we do this, the striking features of our work will be our “repentance and pardon.” The striking feature of our work is represented by Daniel in chapter nine, when he prays the Leviticus twenty-six prayer, asking for forgiveness of his sins, and the sins of his fathers, while also acknowledging that he had been walking contrary to God ever since the disappointment that marked the beginning of the tarrying time on July 18, 2020. He must also acknowledge that God had been walking contrary to him during that same period. Daniel represents those that have gone through a captivity of “seventy years”, ever since July 18, 2020.

“Günleriň ahyryna” eltýän synag prosesi, Ylham kitaby on birinji bapda beýan edilýän iki şaýadyň direlmegine alyp barýar. Häzir biziň etmeli işimiz, 2001-nji ýylyň 11-nji sentýabrynyň habaryny kabul etmek we öli, gury süňkler bilen şekillendirilişi ýaly oýanmakdyr. “Biz janlanmaly, bitewilige girmeli.” Muny edenimizde, işimiziň tapawutly aýratynlyklary biziň “toba etmegimiz we bagyşlanmagymyz” bolar. Işimiziň tapawutly aýratynlygy, Danieliň dokuzynjy bapda Levililer 26-daky dogany okap, öz günäleriniň hem-de atalarynyň günäleriniň bagyşlanmagyny soran wagtynda, şol bir wagtda-da 2020-nji ýylyň 18-nji iýulynda garaşyp durma döwrüniň başlangyjyny alamatlandyran umytsyzlykdan bäri Hudaýa garşy ýöredişde bolandygyny boýun alşy bilen görkezilýär. Şeýle hem ol şol bir döwürde Hudaýyň hem özüne garşy ýöreýändigini boýun almalydyr. Daniel 2020-nji ýylyň 18-nji iýulyndan bäri “ýetmiş ýyllyk” ýesirligi başdan geçirenleri aňladýar.

The seventy years is a symbol of the “seven times” of Leviticus twenty-six. The book of Chronicles informs us that the seventy years was the period that the land would “enjoy” the sabbaths which she was not allowed to enjoy due to ancient Israel’s rebellion against the covenant of Leviticus twenty-five.

Ýetmiş ýyl Levililer kitabynyň ýigrimi altynjy babyndaky “ýedi wagt”yň nyşanydyr. Taryhlar kitaby bize bu ýetmiş ýylyň, gadymy Ysraýylyň Levililer kitabynyň ýigrimi bäşinji babyndaky ähtine garşy gozgalaň etmegi sebäpli ýer ýüzüniň peýdalanyp bilmedik şenbe dynçlyklaryndan “lezzet aljak” döwrüdigini habar berýär.

> To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. 2 Chronicles 36:21.

> Rebbiň sözi Ýeremiýanyň agzy arkaly ýerine ýetirilmek üçin, ýurt öz Şenbe dynçlyklaryndan lezzet alýança şeýle boldy; çünki ol haraba ýatan möhletiniň bütin dowamynda Şenbe dynçlygyny saklady, ýetmiş ýylyň dolmagy üçin. 2 Ýazgylar 36:21.

As a symbol of a prophetic “wilderness,” the “three and a half days” that the two witnesses of Revelation eleven were dead in the street after July 18, 2020 is a symbol of the “seventy years”, and also a symbol of the “seven times”. At the “end of the days,” is a symbol of the end of the prophetic days that were sealed up in the book of Daniel.

Ylhamberlikdäki “çöl”üñ bir nyşany hökmünde, 2020-nji ýylyň 18-nji iýulyndan soň Ylham kitaby on birinji bapdaky iki şaýadyň köçede öli ýatan “üç ýarym güni” “ýetmiş ýylyň” nyşanydyr, şeýle hem “ýedi wagtyň” nyşanydyr. “Günleriň ahyrynda” diýilýäni bolsa, Daniýel kitabynda möhürlenip goýlan ylhamberlik günleriniň soňunyň nyşanydyr.

In 1798, the book of Daniel was unsealed and Daniel stood in his lot, ready to fulfill his purpose.

1798-nji ýylda Danyýel kitaby açyldy, we Danyýel öz paýynda durup, maksadyny ýerine ýetirmäge taýýar boldy.

> “When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.

> “Haçan-da Hudaýa bir adama ýerine ýetirmeli aýratyn bir iş berlende, ol Danyýel ýaly öz paýynda we ornunda durmaly, Hudaýyň çagyryşyna jogap bermäge taýýar, Onuň maksadyny berjaý etmäge taýýar bolmalydyr.” Manuscript Releases, 6-njy tom, 108.

On October 22, 1844, in fulfillment of Daniel chapter eight, and verse fourteen, the book of Daniel once again stood in its lot. 1798, and 1844, are the conclusion of the first and second indignations, and therefore mark the end of “seven times.” The “end of the days” in the book of Daniel is a symbol of the conclusion of a captivity that is represented by the “seven times.” In Daniel chapter four, Nebuchadnezzar lived as a beast while “seven times” passed over him. At “the end of the days,” his kingdom and reason was restored to him.

1844-nji ýylyň 22-nji oktýabrynda, Danyýel kitabynyň sekizinji baby, on dördünji aýaty ýerine ýetip, Danyýel kitaby ýene-de öz paýynda durdy. 1798-nji ýyl bilen 1844-nji ýyl birinji we ikinji gazaplaryň tamamlanmagydyr, şonuň üçin hem olar “ýedi wagtyň” soňuny belleýär. Danyýel kitabyndaky “günleriň ahyry” “ýedi wagt” bilen aňladylýan bir ýesirligiň tamamlanmagynyň nyşanydyr. Dördünji bapda Nebukadnesar “ýedi wagt” onuň üstünden geçýänçä haýwan ýaly ýaşady. “Günleriň ahyrynda” onuň patyşalygy we akyly özüne gaýtarylyp berildi.

> And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth forever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Daniel 4:34–36.

> Günleriň ahyrynda men, Nebukadnesar, gözlerimi asmana galdyrdym, akyl-huşum maňa gaýdyp geldi; Men Äň-Ýokaryny mübärekledim, ebediy ýaşaýany öwüp hormatladym; çünki Onuň hökmürowanlygy ebedi hökmürowanlykdyr, Onuň şalygy bolsa nesilden-nesle dowam edýändir. Ýeriň ähli ýaşaýjylary hiç zat saýylýar; Ol asman goşunynda-da, ýeriň ýaşaýjylarynyň arasynda-da Öz islegine görä hereket edýär; Onuň elini saklap biljek hiç kim ýokdur ýa-da Oňa: «Näme edýärsiň?» diýip biljek hem ýokdur. Şol wagt akyl-huşum maňa gaýdyp geldi; şalygymyň şöhraty üçin hormatym we nuranalygym hem maňa gaýdyp geldi; geňeşdarlarzym we beglerim meni gözläp geldiler; men şalygymda berkidildim, maňa has beýik haşamat goşuldy. Daniel 4:34–36.

The end of the sealing time of the one hundred and forty-four thousand is represented as the “end of the days,” and therefore represents the symbolic conclusion of the “seventy years” and also of the “seven times.” At that time, “repentance and pardon” will be the features that represent the work of those who were previously dead in the street that runs through the valley of dead dry bones.

Bir ýüz kyrk dört müň adamyň möhürleniş wagtynyň soňy “günleriň soňy” hökmünde görkezilýär, şonuň üçin ol “ýetmiş ýylyň”, şeýle hem “ýedi döwrüň” nyşanlaýyn jemlenmesini aňladýar. Şol wagtda “toba etmek we bagyşlanmak” öň öli gurak süňkler jülgesinden geçýän köçede öňler öli bolanlaryň işini häsiýetlendirýän alamatlar bolar.

The visible feature of the work of repentance of the one hundred and forty-four thousand is represented in Ezekiel chapter nine, as “sighing and crying.” When God’s people confess and put away their personal sins, when they acknowledge that they have repeated the same sins of their fathers, when they set aside their pride of opinion and admit that they have been walking contrary to God, and also that He has been walking contrary to them since the tarrying time arrived on July 18, 2020, they will then be found to have “ten times” more prophetic power than all the other professed wise men in the kingdom.

Ýüz kyrk dört müňiň toba işiniň göz bilen görülýän aýratynlygy Hezekiýel kitabynyň dokuzynjy babynda “ah urmak we perýat etmek” hökmünde görkezilýär. Hudaýyň halky öz şahsy günälerini boýun alyp, olardan ýüz öwrende, atalarynyň şol bir günälerini gaýtalandygyny ykrar edende, öz pikir buýsançlaryny bir tarapa goýup, Hudaýa garşy ýol ýöredendiklerini, şeýle hem 2020-nji ýylyň 18-nji iýulynda gijä galma wagty gelip ýeteli bäri Onuň hem olara garşy ýol ýöredendigini boýun alanda, şonda olar patyşalykda özlerini paýhasly hasap edýän beýleki ähli adamlardan “on esse” artyk pygamberlik güýjüne eýe bolanlar diýlip tapylarlar.

The sealing process began with the loosing and then the restraining of Islam. That process ends as it began, when Islam is once again released. It is released at the end of the days of the sealing time, which for Daniel was the decree of Cyrus that called men out of Babylon. It is there, at the end of the days of purification, at the judgment of the Sunday law “decree” in the United States, that the faithful will be found to possess “ten times more” prophetic power.

Möhürleme işi Yslamyň goýberilmegi, soňra bolsa onuň saklanyp durulmagy bilen başlady. Şol iş nähili başlan bolsa, şeýle hem tamam bolýar: Yslam ýene-de bir gezek goýberilende. Ol möhürleme wagtynyň günleriniň ahyrynda goýberilýär; Daniel üçin bu, adamlary Wawilondan çykmaga çagyran Kiriň permanydy. Şol ýerde, arassalanma günleriniň ahyrynda, Amerikanyň Birleşen Ştatlarynda Ýekşenbe kanunynyň “perman”ynyň hökümi wagtynda, wepalylar pygamberlik güýjüniň “on esse artyk” derejesine eýe bolandyklary bilen tapylar.

> “You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

> “Rebbiň gelşini juda uzakda goýýarsyňyz. Men soňky ýagmyryň [ýarygijeki jar ýaly] duýdansyz gelýändigini we on esse güýç bilen gelýändigini gördüm.” Spalding and Magan, 5.

We will begin the consideration of Daniel chapter two in the next article.

Indiki makalada biz Danyýeliň ikinji baby baradaky garamagy başlarys.

> “This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.

> “Bu ýarygijeki nalyşdy; ol ikinji perişdäniň habaryna güýç bermelidi. Perişdeler ruhdan düşen mukaddesleri oýarmak we olary öňlerinde duran beýik işe taýýarlamak üçin gökten iberildi. Iň zehinli adamlar bu habary ilkinji bolup kabul edenler däldi. Perişdeler pesgöwünli, wepaly adamlara iberildi we olary: ‘Ine, Güýew gelýär; Ony garşylamaga çykyň!’ diýen nalyşy galdyrmaga mejbur etdiler. Bu nalyş ynanylanlar dessine howlukdylar hem-de Mukaddes Ruhuň güýji bilen habary jar etdiler we ruhdan düşen doganlaryny oýardylar. Bu iş adamlaryň paýhasyna we ylmy-bilimine daýanmaýardy, eýsem Hudaýyň güýjüne daýanýardy; nalyşy eşiden Onuň mukaddesleri oňa garşy durup bilmediler. Iň ruhy adamlar bu habary ilki kabul etdiler, öň işde ýolbaşçylyk edenler bolsa ony kabul etmekde we: ‘Ine, Güýew gelýär; Ony garşylamaga çykyň!’ diýen nalyşy güýçlendirmäge kömek etmekde iň soňkulardylar.” Irki Ýazgylar, 238.

Back to Articles