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# The Book of Daniel - Number One-Hundred and Eighty-Seven

Danyýel kitaby — ýüz segsen ýedinji

The Lion’s Revelation: From Panium to the Final Sealing

Arslanyň Ylhamy: Paniumdan Ahyrky Möhürlenişe çenli

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Jeff Pippenger

Published

April 17, 2024

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When Jesus unseals a prophetic truth, He is represented as the Lion of the tribe of Judah, and at Caesarea Philippi, the Lion of the tribe of Judah began to unseal “that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.” Those truths align with the message that He unsealed at the beginning of the sealing time of the one hundred and forty-four thousand, and then again at the end of the very same period. Those truths align with the message represented in verses thirteen through fifteen of Daniel chapter eleven.

Isa pygamberlik hakykatyny açanda, Ol Ýahuda taýpasynyň Arslany hökmünde görkezilýär, we Kesariýa Filipide Ýahuda taýpasynyň Arslany “Özüniň Iýerusalime gitmelidigini, ýaşululardan, baş ruhanylardan we kanunçylardan köp zat ejir çekmelidigini, öldürilmelidigini we üçünji gün täzeden direlmelidigini” açyp görkezmäge başlady. Şol hakykatlar ýüz kyrk dört müňüň möhürleniş wagtynyň başynda Onuň açan habary bilen, soňra bolsa hut şol bir döwrüň ahyrynda ýene-de açan habary bilen laýyk gelýär. Şol hakykatlar Daniýel kitabynyň on birinji bapynyň on üçünji aýatdan on bäşinji aýada çenli berlen habar bilen laýyk gelýär.

When He unseals that truth to the one hundred and forty-four thousand, He does so through the methodology of line upon line, for it is there that the “keys” to the kingdom of God are found. Those truths must be eaten for they are the keys to the kingdom of God, and the kingdom of God is to be within His people.

Ol şol hakykaty ýüz kyrk dört müň adama açanda, muny hataryň üstüne hatar usuly arkaly edýär, çünki Hudaýyň Patyşalygynyň “açarlary” şol ýerde tapylýar. Ol hakykatlar iýilmelidir, sebäbi olar Hudaýyň Patyşalygynyň açarlarydyr, Hudaýyň Patyşalygy bolsa Onuň halkynyň içinde bolmalydyr.

> And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you. Luke 17:20, 21.

> Fariseýler ondan Hudaýyň şalygy haçan geler diýip soranlarynda, ol olara jogap berip diýdi: «Hudaýyň şalygy göz bilen synlap boljak görnüşde gelmez. Şeýle hem: “Ine, şu ýerde!” ýa-da: “Ine, ol ýerde!” diýmezler. Çünki, ine, Hudaýyň şalygy siziň içiňizdedir». Luka 17:20, 21.

The devils believe, and yet tremble, for it is not enough to simply believe the “truth.” It must become part of you as is the physical food that is eaten. In the history of verses thirteen to fifteen the Lion of the tribe of Judah unseals the truths connected with the soon coming Sunday law, and those truths impress the seal upon the foreheads of the wise virgins, in advance of the coming crisis. The Lion of the tribe of Judah knew full well the testimony of Matthew chapter sixteen, and His visit to Caesarea Philippi aligned with Daniel’s testimony of Panium, and He knew the shadow of the cross which He and His disciple stood under in Caesarea Philippi, represented the shadow of the coming Sunday law in the history of His last-day people.

Jynlar ynanýarlar, emma şonda-da titreýärler, çünki diňe «hakykata» ynanmak ýeterlik däldir. Ol iýilen jisim taýdan naharyň bedeniň bir bölegine öwrülişi ýaly, seniň bir bölegiňe öwrülmelidir. On üçünji aýatdan on bäşinji aýata çenli bolan taryhda Ýahuda taýpasynyň Arslany ýakynda geljek Ýekşenbe kanuny bilen baglanyşykly hakykatlary açýar, we şol hakykatlar geljek krizisden öň paýhasly gyzlaryň maňlaýlaryna möhri basýar. Ýahuda taýpasynyň Arslany Matta bap on altynyň şaýatlygyny örän gowy bilýärdi, we Onuň Sezareýa Filipä sapary Danyýeliň Paniýum baradaky şaýatlygy bilen sazlaşýardy, hem-de Ol Özüniň we şägirdiniň Sezareýa Filipide astynda duran haçynyň kölegesiniň, soňky günlerdäki halkynyň taryhynda geljek Ýekşenbe kanunynyň kölegesini aňladýandygyny bilýärdi.

> From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:21–28.

> Şol wagtdan başlap, Isa öz şägirtlerine öziniň Iýerusalime gitmelidigini, ýaşululardan, baş ruhanylardan we kanunçylymçylardan köp ezýet çekmelidigini, öldürilmelidigini hem-de üçünji güni direlmelidigini görkezmäge başlady. Şonda Petrus Ony bir gyra çekip, Oňa käýinmäge başlap: «Goý, beýle zat senden daş bolsun, Ýa Reb! Bu saňa asla bolmaz» diýdi. Emma Ol yzyna öwrülip, Petrusa: «Yzymdan çekil, Şeýtan! Sen Meniň üçin büdreme daşy bolýarsyň; çünki sen Hudaýa degişli zatlary däl-de, ynsana degişli zatlary pikir edýärsiň» diýdi. Şondan soň Isa öz şägirtlerine diýdi: «Kim Meniň yzymdan gelmek islese, goý, özüni inkär etsin, haçyny göterip, Meni yzarlasyn. Çünki kim öz janyny halas etmek islese, ony ýitirer; emma kim Meniň hatyram üçin öz janyny ýitirse, ony tapar. Çünki adam bütin dünýäni gazanyp, öz janyny ýitirse, oňa nähili peýda bar? Ýa-da adam öz janynyň deregine näme berip biler? Çünki Ynsan Ogly Öz Perişdeleri bilen Atasynyň şöhratynda geler; şonda Ol her kime öz işlerine görä jogap berer. Size dogrusyny aýdýaryn: bu ýerde duranlaryň arasynda ölüm tagamyny datman, Ynsan Oglunyň Öz Patyşalygynda gelşini görjekler bardyr». Matta 16:21–28.

The first, and therefore based upon the rule of first mention, the most important thing Jesus told His disciples about the sufferings of the cross, is that they would need to take up their own cross, if they chose to follow Him. Sister White clearly states that the cross is also the yoke. The yoke and the cross are symbols of man’s personal will, and it all depends upon the correct exercise of the will. The power which upholds God’s temple is a Lamb that had been slain and hung upon a “pillar”. The Lamb that is slain represents the crucifixion of the lower fleshly nature, and the “pillar” that the dead flesh is hung upon is the will. Christ provided His example of how to overcome by always keeping His will in submission to His Father’s will, and for accomplishing that work, He sat down on the throne with His Father. The symbol of overcoming is the slain Lamb hung upon the pillar. All these truths are directly associated with those represented as Peter.

Ilki nobatda, we şonuň üçin ilkinji agzalyş düzgüni esasynda, Isanyň Öz şägirtlerine haçyň ejirleri barada aýdan iň möhüm zady, eger Oňa eýermegi saýlasalar, öz haçlaryny götermeli boljaklarydy. Waýt uýam haçyň boýuntyrykdygyny-da açyk aýdýar. Boýuntyryk hem-de haç adamyň şahsy erkiniň nyşanlarydyr, we hemme zat erkiniň dogry ulanylyşyna baglydyr. Hudaýyň ybadathanasyny saklap duran güýç, soýlan hem-de “sütüne” asylan Guzudyr. Soýlan Guzynyň nyşanlandyrýan zady aşaky ten tebigatynyň haça çüýlenmegidir, öli teniň asylýan “sütüni” bolsa erkdir. Mesih ýeňmegiň nähili bolýandygyny, Öz erkini hemişe Atasynyň erkine tabynlykda saklamak arkaly görkezdi, we şol işi amala aşyrandygy üçin, Ol Atasy bilen tagtda oturdy. Ýeňmegiň nyşany sütüne asylan soýlan Guzudyr. Bu hakykatlaryň ählisi Petrus hökmünde görkezilenler bilen gönüden-göni baglanyşyklydyr.

Unto Philadelphia, represented by the Exeter tent, it is stated:

Filadelfiýa, Exeter çadyry bilen şekillendirilen döwre şeýle diýilýär:

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

> Ýeňiji bolan kişini Öz Hudaýymyň ybadathanasynda bir sütün ederin, ol indi hiç wagt daşyna çykmaz; onuň üstüne Öz Hudaýymyň adyny, Öz Hudaýymyň şäheriniň adyny — ýagny Hudaýymdan gökden inýän täze Iýerusalimiň adyny — hem-de Öz täze adymy ýazaryn. Gulagy bolan, Ruhuň ýygnaklara näme diýýändigini eşitsin. Ylham 3:12, 13.

He that overcomes as Christ overcame will receive a new name, just as Simon Barjonah did, and they will become a pillar in God’s temple, just as Christ is the Lamb that was slain and hung upon a pillar in God’s temple. When they overcome as Christ overcame, they will also sit upon the throne in heavenly places, as did Christ.

Mesih nähili ýeňen bolsa, ýeňýän hem şonuň ýaly täze at alar, edil Şimun Barýona ýaly; we olar Hudaýyň ybadathanasynda bir sütün bolarlar, edil Mesihiň bogazlanan Guzusy bolup, Hudaýyň ybadathanasynda bir sütüne asylyşy ýaly. Olar Mesih nähili ýeňen bolsa, şonuň ýaly ýeňenlerinde, Mesih ýaly asman ýerlerinde tagtda hem oturarlar.

Unto Laodicea, represented by the Watertown tent, it is stated:

Watertown çadyry bilen şekillendirilýän Laodikýä şeýle diýilýär:

> Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:20–22.

> Ine, Men gapynyň öňünde durup, kakýaryn: eger biri sesimi eşidip, gapyny açsa, onuň ýanyna girerin, onuň bilen naharlanaryn, ol hem meniň bilen. Ýeňen adama Öz tagtymda meniň bilen bile oturmagy bagyşlaryn; edil Meniň hem ýeňip, Atamyň tagtynda Onuň bilen bile oturşum ýaly. Gulagy bolan, Ruhyň ýygnaklara aýdýanlaryny eşitsin. Ylham 3:20–22.

The first truth Jesus told the disciples as He began to reveal the sufferings of the cross was the truth that men must overcome exactly as He had provided an example of overcoming. Men must crucify the flesh with the affections and lusts. When this is done they will be seated in heavenly places.

Isa Mesih haça degişli ejirleri açyp görkezmäge başlanda, şägirtlerine ilki aýdan hakykaty şuydy: adamlar Onuň ýeňiş gazanmagyň nusgasyny berşi ýaly, hut şonuň ýaly ýeňmelidirler. Adamlar teni onuň höwesleri we nebisleri bilen birlikde haça çüýlemelidirler. Bu ýerine ýetirilende, olar gökdäki orunlarda oturdylar.

> Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 2:5, 6.

> Biz günäler içinde öli wagtymyz-da, bizi Mesih bilen bilelikde diriltdi, — siz merhemet arkaly halas bolansyňyz — we bizi Onuň bilen bilelikde galdyryp, Mesih Isada gökdäki ýerlerde bile oturtdy. Efesliler 2:5, 6.

After presenting the truth of the crucifixion, in terms of personal responsibility, The Lion of the tribe of Judah added another truth which addresses the last days.

Haçlanma hakykatyny şahsy jogapkärçilik nukdaýnazaryndan beýan edenden soň, Ýahuda taýpasynyň Arslany ahyrzamana degişli bolan başga bir hakykaty hem goşdy.

> For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:26–28.

> Çünki adam bütin dünýäni gazanyp, öz janyny ýitirse, oňa näme peýda? Ýa-da adam öz janynyň deregine näme berip biler? Çünki Adamyň Ogly Öz Atasynyň şöhraty bilen, Öz perişdeleri bilen geler; şonda Ol her kime öz edýän işlerine görä gaýtargy berer. Dogrusyny aýdýaryn size, bu ýerde duranlaryň arasynda ölüm datman, Adamyň Oglunyň Öz Patyşalygynda gelşini görjek käbirleri bardyr. Matta 16:26–28.

When the message of the Midnight Cry is unsealed by the Lion of the tribe of Judah in the concluding period of the sealing of the one hundred and forty-four thousand there would be some who did not die. He then addressed specifically the one hundred and forty-four thousand, His last-day people who do not taste of death. Therefore, six days after His visit to Caesarea Philippi the Lion of the tribe of Judah unsealed a truth that was to strengthen His disciples for the coming crisis of the cross, but it more importantly spoke to the soon coming Sunday law.

Ýahuda taýpasynyň Arslany tarapyndan ýüz kyrk dört müňüň möhürlenişiniň jemleýji döwründe Gijeki ýarym çagyryşynyň habary açylanda, ölmejek käbir adamlar bolardy. Şondan soň Ol aýratynlykda ölüm tagamyny dadyp görmeýän, soňky günlerdäki Öz halky bolan ýüz kyrk dört müňlere ýüzlendi. Şonuň üçin, Kesariýa Filipä bolan saparyndan alty gün soň, Ýahuda taýpasynyň Arslany Öz şägirtlerini haçyň ýetip gelýän kynçylygy üçin berkitmeli bolan bir hakykaty açdy, emma bu, has möhümi, tiz wagtdaky ýekşenbe kanuny hakda aýdýardy.

> And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. And, behold, there appeared unto them Moses and Elias talking with him. Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias. While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him. And when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid. And when they had lifted up their eyes, they saw no man, save Jesus only. And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead. And his disciples asked him, saying, Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist. Matthew 17:1–13.

> Alty günden soň Isa Petrusy, Ýakuby we onuň dogany Ýahýany ýanyna alyp, olary aýratynlykda beýik bir daga çykardy. Ol olaryň öňünde özgerdi; Onuň ýüzi gün ýaly şöhle saçdy, geýimi bolsa ýagtylyk dek ap-ak boldy. Ine, olara Musa bilen Ylýas göründi, olar Isa bilen gürrüň edýärdiler. Şonda Petrus söze başlap, Isa diýdi: «Ýa Reb, biziň şu ýerde bolmagymyz nähili gowy; eger isleseň, bu ýerde üç çadyr guraly: biri Saňa, biri Musa, biri-de Ylýasy.» Ol heniz gepleýärkä, ine, ýagty bir bulut olary örtüp aldy; we ine, buludyň içinden bir ses çykyp şeýle diýdi: «Bu Meniň söýgüli Oglumdyr; Men Ondan hoşnutdyryn; Oňa gulak asyň.» Şägirtler muny eşidende ýüzün aşak ýykylyp, gaty gorkdular. Emma Isa gelip, olara elini degirdi-de diýdi: «Turuň, gorkmaň.» Olar gözlerini galdyranlarynda, Isadan başga hiç kimi görmediler. Dagdan düşüp gelýärkäler, Isa olara şeýle buýruk berdi: «Adam Oglunyň ölümden direlýänçä, bu görnüşi hiç kime gürrüň bermäň.» Şägirtleri Ondan sorap diýdiler: «Onda näme üçin kanunçylar öňürti Ylýasyň gelmelidigini aýdýarlar?» Isa olara jogap berip diýdi: «Hakykatdan-da, Ylýas öňürti geler we ähli zady dikelder. Emma Men size aýdýaryn: Ylýas eýýäm geldi, emma olar ony tanamadylar; tersine, oňa özleriniň islän zadyny etdiler. Edil şonuň ýaly hem Adam Oglusy olaryň elinden jebir çeker.» Şonda şägirtler Onuň özlerine Çümdüriji Ýahýa barada aýdandygyny düşündiler. Matta 17:1–13.

In the passage the Lion of the tribe of Judah is unsealing the truths that seal the one hundred and forty-four thousand just before the close of probation, for the “time is at hand.” He first identified the suffering of the cross, and represented the experience as the defining difference between one class who would refuse to exercise their will in crucifying the flesh, and a class who would follow Christ’s example. Then He presented to them that they were representing the last generation of earth’s history, when there would be people who lived from the time of the unsealing that took place on September 11, 2001, until His return.

Şol bölekde Ýahuda taýpasynyň Arslany, synag möhletiniň ýapylmagynyň edil öňüsyrasynda ýüz kyrk dört müňi möhürleýän hakykatlary açýar, çünki “wagt golaýdyr.” Ol ilki bilen haça çekilişiň jebir-jepasyny tanatdy we bu tejribäni, teni haça çekmekde öz erkini ulanyp boýun gaçyrjak bir topar bilen Mesihe degişli göreldä eýerjek bir toparyň arasyndaky kesgitleýji tapawut hökmünde görkezdi. Soňra Ol olara, ýer ýüzüniň taryhynyň soňky neslini wekilçilik edýändiklerini, ýagny 2001-nji ýylyň 11-nji sentýabrynda bolup geçen açylyşdan başlap, Öz gaýdyp gelşine çenli ýaşajak adamlaryň boljak döwrüni wekilçilik edýändiklerini görkezdi.

Then He presented a vision of His glorified being, and with Him were Moses and Elijah. The sealing message that is unsealed is the Revelation of Jesus Christ, that is associated with Moses and Elijah, and that message began to be unsealed in July 2023, when the two witnesses of Revelation chapter eleven, who are Moses and Elijah, were established, line upon line, as the symbols that represented the sealing of the one hundred and forty-four thousand. When the three disciples saw the vision and heard God’s voice, “they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid.”

Soňra Ol Öziniň şöhratlandyrylan barlygynyň bir görnüşini görkezdi, Onuň bilen bile Musa we Ylýas bardy. Açylýan möhürleme habary Musa we Ylýas bilen baglanyşykly bolan Isa Mesihiň Ylhamydyr, we şol habar 2023-nji ýylyň iýul aýynda, Ylham kitabyň on birinji babyndaky iki şaýat, ýagny Musa bilen Ylýas, ýüz kyrk dört müňüň möhürlenmegini aňladýan nyşanlar hökmünde, setir üstüne setir, kesgitlenende açylyp başlady. Üç şägirt bu görnüşi görüp, Hudaýyň sesini eşidende, “ýüzleri aşak gaçdylar we örän gorkdular. Isa gelip olara elini degirdi-de: Turuň, gorkmaň, diýdi.”

The vision which the three disciples saw, represents a vision of Christ’s glory in the last days, and it is therefore the same vision which Daniel saw in chapter ten.

Üç şägirdiň gören görnüşi, ahyrky günlerde Mesihiň şöhratynyň görnüşini aňladýar; şonuň üçin hem ol, Danieliň onunjy bapda gören şol bir görnüşidir.

> And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. Daniel 10:7–12.

> Men, diňe men Danyýel, bu görnüşi gördüm; meniň bilen bolan adamlar bolsa görnüşi görmediler. Emma olaryň üstüne uly titreme düşdi, şonuň üçin gizlenmek üçin gaçyp gitdiler. Şeýlelikde men ýalňyz galdym we bu beýik görnüşi gördüm; mende hiç hili güýç galmady. Çünki meniň görküm içimde bozulmaya öwrüldi, mende hiç bir güýç galmady. Şeýle-de bolsa, men Onuň sözleriniň sesini eşitdim; Onuň sözleriniň sesini eşidenimde, ýüzüm bilen ýere serilip, çuň uka batypdym. Ine, bir el maňa degdi; ol meni dyzlarymyň we ellerimiň aýalarynyň üstünde dikeltip goýdy. Ol maňa şeýle diýdi: «Eý, Danyýel, gaty söýülýän adam, saňa aýdýan sözlerime düşün we dik dur, çünki men häzir seniň ýanyňa iberildim». Ol bu sözi maňa aýdanda, men titräp ýerimden turdum. Soňra ol maňa şeýle diýdi: «Gorkma, Danyýel! Çünki sen düşünmek üçin ýüregiňi beren we Hudaýyňyň öňünde özüňi kiçelden ilkinji günüňden bäri sözleriň eşidildi, men hem seniň sözleriň sebäpli geldim». Danyýel 10:7–12.

The vision of the transfiguration in Matthew chapter seventeen, is the looking-glass vision of Daniel chapter ten, that takes place when the dead dry bones of Ezekiel are resurrected. The vision, and the associated message, manifests two classes of worshippers, one in the Exeter tent, and the other in the Watertown tent, which is Jeremiah’s assembly of mockers, and John’s synagogue of Satan. As with the effects of the vision in Daniel’s testimony, so too “when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid.” The vision was audible and visual in both cases, and it produced fear, in both examples. A “touch” was required to strengthen in both testimonies.

Matta bapynyň on ýedinji babyndaky özgeriş keşbi, Ezekieliň gurak süňkleri direldilen wagty ýüze çykýan, Daniýel bapynyň onunjy babyndaky aýna-meňzeş keşpdir. Bu keşp we oňa degişli habar iki görnüşli ybadat edijini ýüze çykarýar: biri Exeter çadyrynda, beýlekisi bolsa Watertown çadyrynda; ol hem Ýeremiýanyň masgaralaýjylaryň ýygnagy we Ýahýanyň Şeýtanyň sinagogasydyr. Daniýeliň şaýatlygyndaky bu keşbiň täsirlerinde bolşy ýaly, şonuň ýaly-da: “Şägirtler muny eşidip, ýüzin düşdüler we örän gorkdular. Isa gelip, olara elini degirdi-de: Turuň, gorkmaň, diýdi.” Iki ýagdaýda-da keşp eşidilýän we görünýän boldy, hem-de iki mysalda-da gorky döretdi. Iki şaýatlykda-da güýç bermek üçin bir “degmek” zerur boldy.

The vision of the transfiguration was evidence, among other things that the Word of God never fails, for in chapter sixteen of Matthew, in the final verse, Jesus had stated that “There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.” The transfiguration was an illustration of the coming of “the Son of man” in His kingdom.

Özgermä görnüşiniň wahýsy, başga zatlar bilen birlikde, Hudaýyň Sözüniň hiç wagt puja çykmaýandygyna delil boldy; çünki Matta kitabynyň on altynjy babynyň iň soňky aýatynda Isa: «Bu ýerde duranlaryň käbiri Ynsan Oglunyň Öz patyşalygynda gelşini görýänçäler ölümi datmazlar» diýip aýdypdy. Özgermä görnüşi «Ynsan Oglunyň» Öz patyşalygynda gelşiniň bir beýanydy.

> “Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51–53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 421.

> “Üýtgeşme dagynda Musa Mesihiň günä we ölüm üstündäki ýeňşine şaýat boldy. Ol dogruçylaryň direlişinde guburdan çykyp geljekleri aňladýardy. Ölüm görmän göge alnyp gidilen Ylýas bolsa, Mesihiň ikinji gelişinde ýer ýüzünde diri boljaklary, hem-de ‘bir demde, gözüňi gyrpymynda, soňky surnaýda’ ‘özgerdiljekleri’ aňladýardy; sebäbi ‘bu ölümliniň ölümsizligi geýinmegi gerekdir’ we ‘bu çüýreýänligiň çüýremezligi geýinmegi gerekdir.’ 1 Korintoslylar 15:51–53. Isa gökleriň nury bilen örtüldi; edil Özüniň ‘ikinji gezek günä üçin däl-de, halas etmek üçin’ gelende görünjek şekili ýaly. Çünki Ol ‘Öz Atasynyň şöhraty bilen mukaddes perişdeler bilen’ geler. Ýewreýler 9:28; Mark 8:38. Şeýlelikde, Halasgäriň şägirtlere beren wadasy indi ýerine ýetirildi. Dagyň üstünde geljek şöhratly patyşalyk kiçeldilen görnüşde görkezildi,—Patyşa hökmünde Mesih, direlen mukaddesleriň wekili hökmünde Musa, hem-de alnyp gidilenleriň wekili hökmünde Ylýas.” The Desire of Ages, 421.

The sealing truth includes an identification that the one hundred and forty-four thousand are those represented in Revelation chapter seven, who do not die, and are represented by Elijah, and that the great multitude in Revelation chapter seven, are those represented by Moses, that do die. The one group is called at the first voice of Revelation chapter eighteen, and the other group is called at the second voice of Revelation chapter eighteen.

Möhürleme hakykaty, ýüz kyrk dört müňüň Ylhamyň ýedinji babynda görkezilen, ölmeýänlerdigini we Ylýas tarapyndan şekillendirilýändigini, hem-de Ylhamyň ýedinji babyndaky uly mähelläniň bolsa Musa tarapyndan şekillendirilýän, ölýänlerdigini öz içine alýar. Bir topar Ylhamyň on sekizinji babyndaky birinji ses bilen çagyrylýar, beýleki topar bolsa Ylhamyň on sekizinji babyndaky ikinji ses bilen çagyrylýar.

After the touch, Jesus gave further instruction to the disciples when He said, “Tell the vision to no man, until the Son of man be risen again from the dead.” The vision of the transfiguration, which is the vision of the looking-glass, and the vision of Isaiah in chapter six, and Paul’s vision while in the third heaven, and Ezekiel’s vision of the wheels within the wheels was sealed up by the Lion of the tribe of Judah, until after the resurrection of Christ.

Degişden soň, Isa şägirtlere ýene görkezme berip şeýle diýdi: “Ynsan Oglunyň ölülerden täzeden direlmegine çenli bu görnüşi hiç kime aýtmaň.” Görnüşiň içinde görnüş bolan özgermäniň görnüşi, Ýaşaýa pygamberiň altynjy bapdaky görnüşi, Pawlusyň üçünji asmanda bolan döwründäki görnüşi, hem-de Hezekiýeliň tigirleriň içindäki tigirler baradaky görnüşi Mesihiň direlişinden soňra çenli Ýahuda taýpasynyň Arslany tarapyndan möhürlenip goýuldy.

The resurrection of Christ represents the resurrection of the two witnesses that were with Christ in that very vision, and they were to be resurrected in July of 2023. At that point the sealing message would be unsealed to the two witnesses of Revelation eleven and the two groups of faithful, and it would be placed in the context of the looking-glass vision of Christ’s glory at the end of the world.

Mesihiň direlmegi, hut şol görümiň özünde Mesih bilen bile bolan iki şaýadyň direlmegini alamatlandyrýar; olar 2023-nji ýylyň iýul aýynda direldilmelidiler. Şol pursatda möhürleme habary Ylham kitaby on birinji bapdaky iki şaýada hem-de wepaly iki topara açylardy, we ol dünýäniň ahyrynda Mesihiň şöhratynyň aýna görnüşli görüşiniň mazmunynda ýerleşdirilerdi.

The sealing message will also be placed within the context of the first three verses of Revelation chapter one, where the chain of communication, that represents the combination of divinity with humanity is set forth in the step-by-step process of how the sealing message is presented to those who are candidates to be among the one hundred and forty-four thousand.

Möhürleme baradaky habar, şeýle hem, Ylham kitaby birinji babyň ilkinji üç aýatynyň çäginde ýerleşdiriler; şol ýerde Hudaýlyk bilen adamzadyň birleşmesini aňladýan aragatnaşyk zynjyry, ýüz kyrk dört müňüň arasynda bolmaga dalaşgär bolanlara möhürleme habarynyň nähili ädimme-ädim ýetirilýändiginiň tertibinde beýan edilýär.

The step-by-step process was from the Father, to the Son, to the angel Gabriel, to John, to the churches. From the Divine Father, to the Divine and human Son, to an unfallen creature (Gabriel), to a fallen creature (John) to the churches which are in Asia (the world.) The five steps are specifically identified at the very first mention of the Revelation of Jesus Christ, and to deny any step is to deny them all.

Ädimme-ädim amal Atadan, Ogluňa, perişde Gabriýele, Ýahýa, soňra-da ýygnaklara çenli dowam etdi. Ol ylahy Atadan, ylahy hem-de ynsan Ogluňa, günä etmän galan bir mahluga (Gabriýel), günä eden bir mahluga (Ýahýa), soňra bolsa Aziýada bolan ýygnaklara (dünýä) çenli bardy. Bu bäş ädim Isa Mesihiň Ylhamynyň ilkinji agzalýan ýerinde aýratynlykda görkezilýär, hem-de olaryň islendik bir ädimini inkär etmek olaryň barysyny inkär etmekdir.

In agreement with that revelation the disciples then asked Jesus “Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist.”

Şol aýanlyga laýyklykda şägirtler soňra Isadan şeýle soradylar: “Onda näme üçin kanunçylar ilki bilen Ylýasyň gelmelidigini aýdýarlar?” Isa bolsa olara jogap berip şeýle diýdi: “Hakykatdan-da, Ylýas öňürti geler we ähli zady dikelder. Emma Men size aýdýaryn: Ylýas eýýäm geldi, emma olar ony tanamadylar, tersine, oňa isleýişleri ýaly etdiler. Edil şonuň ýaly, Ynsan Ogly hem olaryň elinden jebir çeker.” Şonda şägirtler Onuň olara Çokundyryjy Ýahýa barada aýdýandygyna düşündiler.

The prophetic role of John the Baptist and John the Revelator is an element of the sealing message, and those in the Watertown tent who chose to disregard the message of Samuel Snow, represent those who are unwilling to acknowledge that the Lord selects the men He chooses to select. The voice that was selected in 1989, who first published its message two hundred and twenty years after 1776, in 1996, who was the watchman who identified that the third woe had arrived on September 11, 2001, who presented the sinful message of July 18, 2020, is part of the sealing message, and his role is represented by John the Baptist.

Ýahýa Çokundyryjynyň hem-de Ýahýa Ylhamçynyň pygamberlikdäki wezipesi möhürleme habarynyň bir bölegidir; Watertaun çadyrynda Samuel Snounyň habaryna ähmiýet bermezligi saýlanlar bolsa, Rebbiň Özüniň saýlamagy üçin saýlan adamlaryny saýlaýandygyny ykrar etmäge höwesi bolmadyk adamlary aňladýar. 1989-njy ýylda saýlanan, 1776-njy ýyldan iki ýüz ýigrimi ýyl soň, 1996-njy ýylda, öz habaryny ilkinji gezek neşir eden, 2001-nji ýylyň 11-nji sentýabrynda üçünji hasratyň gelip ýetendigini anyklap beýan eden garawul, 2020-nji ýylyň 18-nji iýulyndaky günäli habary öňe süren kişi möhürleme habarynyň bir bölegidir, we onuň wezipesi Ýahýa Çokundyryjy tarapyndan şekillendirilýär.

We shall continue this study in the next article.

Bu barlagy indiki makalada dowam etdireris.

> “I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.

> “Men gowy goralýan we berk duran, jemagatyň berkidilen imanyny sarsdyrjak bolýanlara hiç hili goldaw bermeýän bir topary gördüm. Hudaý olara hoşallyk bilen seretdi. Maňa üç ädim görkezildi — birinji, ikinji we üçünji perişdäniň habarlary. Meni ugradýan perişde şeýle diýdi: ‘Bu habarlaryň bir bölegini ýerinden gymyldadýan ýa-da olaryň bir iň ownuk zatyny herekete getirýän adama waý! Bu habarlara dogry düşünmek ýaşaýyş üçin örän wajypdyr. Janlaryň ykbaly olaryň nähili kabul edilýändigine baglydyr.’ Men ýene-de şol habarlaryň içinden geçirildim we Hudaýyň halkynyň öz başdan geçiren tejribesini nähili gymmat baha bilen satyn alandygyny gördüm. Ol köp ejir çekmek we gazaply göreş arkaly gazanylypdy. Hudaý olary ädimme-ädim alyp baryp, ahyrsoňy olary berk, sarsmaz bir binýat üstünde goýupdy. Men käbir adamlaryň şol binýada ýakynlaşyp, onuň esasyny barlaýandyklaryny gördüm. Käbirleri şatlyk bilen dessine onuň üstüne çykdylar. Başgalary bolsa binýady ýazgarmaga başladylar. Olar onda käbir özgertmeleriň edilmegini isleýärdiler, şonda ol binýat has kämil, halk bolsa has bagtly bolardy. Käbirleri ony barlamak üçin binýadyň üstünden düşüp, onuň nädogry goýlandygyny yglan etdiler. Emma men olaryň tas hemmesiniň binýadyň üstünde berk durandygyny we ondan düşenleri şikaýatlaryny bes etmäge çagyrandygyny gördüm; çünki Hudaý Baş Gurluşykçydy, olar bolsa Oňa garşy göreşýärdiler. Olar özlerini şol berk binýada getiren Hudaýyň ajaýyp işlerini gürrüň berdiler we birlikde gözlerini asmana galdyryp, belent ses bilen Hudaýy şöhratlandyrdylar. Bu ýagdaý şikaýat edip, binýatdan düşenleriň käbirlerine täsir etdi, we olar hem pesgöwünli keşp bilen ýene-de onuň üstüne çykdylar.

> “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.

> “Men Mesihiň ilkinji gelişiniň yglan edilişine gaýtadan gönükdirildim. Isa üçin ýoly taýýarlamak maksady bilen Ýahýa Ylýasyň ruhunda we güýjünde iberildi. Ýahýanyň şaýatlygyny ret edenler Isanyň tälimlerinden peýda görmediler. Onuň gelişini öňünden habar beren habara garşy durmaklary olary Onuň Mesihdigine degişli iň güýçli subutnamany ýeňillik bilen kabul edip bilmejek ýagdaýda goýdy. Şeýtan Ýahýanyň habaryny ret edenleri ondan hem has öňe äkidip, Mesihi ret etmäge we haça çüýlemäge iterdi. Muny etmek bilen olar özlerini Pentekost günündäki berekedi kabul edip bilmejek ýerde goýdular; şol bereket olara asmandaky mukaddeslige eltýän ýoly öwrederdi. Ybadathananyň perdesiniň ýyrtylmagy ýehudy gurbanlyklarynyň we dessurlarynyň indi kabul edilmejekdigini görkezdi. Beýik Gurban hödürlenipdi we kabul edilipdi, Pentekost güni inen Mukaddes Ruh bolsa şägirtleriň pikirlerini ýer ýüzündäki mukaddes ýerden Isanyň Öz gany bilen giren asmandaky mukaddeslige tarap gönükdirdi, ol ýerde Ol Öz şägirtleriniň üstüne Öz kefaýatynyň peýdalaryny döküp berýärdi. Emma ýehudylar doly garaňkylykda galdylar. Olar halas boluş meýilnamasy barada eýe bolup biljek ähli nurlaryny ýitirdiler we henizem peýdasyz gurbanlyklaryna hem-de sadakalaryna bil baglaýardylar. Asmandaky mukaddes ýer ýer ýüzündäkiniň ornuny eýeläpdi, emma olar bu üýtgeşmeden bihabardylar. Şonuň üçin hem mukaddes ýerdäki Mesihiň şepagatyndan 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. Some he deceives in one way, and some in another. He has different delusions prepared to affect different minds. Some look with horror upon one deception, while they readily receive another. Satan deceives some with Spiritualism. He also comes as an angel of light and spreads his influence over the land by means of false reformations. The churches are elated, and consider that God is working marvelously for them, when it is the work of another spirit. The excitement will die away and leave the world and the church in a worse condition than before.

> “Köp adamlar ýewreýleriň Mesihi ret edip, Ony haça çüýlemegi bilen giden ýoluna elhençlik bilen seredýärler; Onuň utandyryjy kemsidilişiniň taryhyny okap, özleriniň Ony söýýändiklerini, Petrus ýaly Ony inkär etmejekdiklerini ýa-da ýewreýler ýaly Ony haça çüýlemejekdiklerini pikir edýärler. Emma hemmeleriň ýüregini okaýan Hudaý olaryň Isaga duýdukdyklaryny aýdýan şol söýgüsini synagdan geçirdi. Birinji perişdäniň habarynyň nähili kabul edilendigine ähli asman iň çuň gyzyklanma bilen syn etdi. Emma Isany söýýändiklerini ykrar edýänleriň we haç baradaky hekaýany okap gözýaş dökýänleriň köpüsi Onuň gelşiniň bu hoş habaryny masgaraladylar. Habary şatlyk bilen kabul etmegiň deregine, ony aldanma diýip yglan etdiler. Olar Onuň peýda bolmagyny söýýänleri ýigrenip, olary ýygnaklardan çykardylar. Birinji habary ret edenler ikinjiden peýda görüp bilmediler; şeýle hem olar ýarygije jar edilýän çagyryşdan hem peýda görmediler, çünki ol olary iman arkaly Isa bilen bilelikde asman ybadathanasynyň iň mukaddes ýerine girmäge taýýarlamalydy. Öňki iki habary ret etmek bilen, olar öz düşünjelerini şeýle garaňkylaşdyrdylar welin, iň mukaddes ýere barýan ýoly görkezýän üçünji perişdäniň habarynda hiç bir ýagtylyk görüp bilmeýärler. Men gördüm: ýewreýler Isany haça çüýlänleri ýaly, at bilen hristian bolan ýygnaklar-da bu habarlary haça çüýläpdirler; şonuň üçin olar iň mukaddes ýere eltýän ýol barada hiç zat bilenoklar, hem-de ol ýerde Isanyň araçylygyndan peýda görüp bilmeýärler. Biderek gurbanlyklary hödürlän ýewreýler ýaly, olar hem Isa terk eden bölüme öz biderek doga-dileglerini hödürleýärler; we bu aldawa hoşal bolan Şeýtan dini bir keşbe girýär-de, özüni hristian hasap edýän bu adamlaryň pikirlerini özüne tarap çekýär, öz güýji, alamatlary we ýalan gudratlary bilen olary öz duzagynda berkitmäge işleýär. Käbirlerini ol bir ýol bilen aldaýar, käbirlerini bolsa başga ýol bilen. Dürli pikir-häsiýetlere täsir etmek üçin onuň dürli aldanmalary taýýardyr. Käbirleri bir aldawa elhençlik bilen seredýärler, emma başga birini aňsatlyk bilen kabul edýärler. Şeýtan käbirlerini Ruhçulyk bilen aldaýar. Ol şeýle hem ýagtylygyň perişdesi hökmünde gelip, ýalan özgertmeler arkaly ýurda öz täsirini ýaýradýar. Ýygnaklar göterilip, munuň özleri üçin Hudaýyň ajaýyp işler edýändigi diýip hasap edýärler, emma bu başga bir ruhuň işidir. Bu joşgun sönüp gider-de, dünýäni hem-de ýygnagy öňküsinden has erbet ýagdaýda galdyrar.”

> “I saw that God has honest children among the nominal Adventists and the fallen churches, and before the plagues shall be poured out, ministers and people will be called out from these churches and will gladly receive the truth. Satan knows this; and before the loud cry of the third angel is given, he raises an excitement in these religious bodies, that those who have rejected the truth may think that God is with them. He hopes to deceive the honest and lead them to think that God is still working for the churches. But the light will shine, and all who are honest will leave the fallen churches, and take their stand with the remnant.” Early Writings, 258–261.

> “Men Hudaýyň ady bar Adventistleriň we ýykylan ybadathanalaryň arasynda ýürekden dogruçyl çagalarynyň bardygyny gördüm; we betbagtçylyklar dökülmezinden öň, ruhanylar-da, halk-da bu ybadathanalardan çagyrylyp çykarylar we hakykaty şatlyk bilen kabul ederler. Şeýtan muny bilýär; we üçünji perişdäniň güýçli sesli habary berilmezinden öň, ol bu dini toparlaryň arasynda bir joşgun turuzýar, şonuň üçin hakykaty ret edenler Hudaýyň olar bilen birlikdedigini pikir edip bilerler. Ol dogruçyl adamlary aldamaga we Hudaýyň henizem ybadathanalar üçin işleýändigini oýlatmaga umyt edýär. Emma nur saçar, we dogruçyl bolanlaryň hemmesi ýykylan ybadathanalary terk ederler-de, galanlaryň tarapynda öz orunlaryny alarlar.” Early Writings, 258–261.

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