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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Eighteen

Ýoel kitaby we Laodikeýa Ýedinji Günüň Adventist Ybadathanasy - On sekizinji belgisi

Number Eighteen

On sekiz sani

Author

Jeff Pippenger

Published

December 25, 2025

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We are considering the covenant of Abram, and have not yet addressed the element of the prophecy of Abram that has a direct connection with the opening verses of the book of Joel. Abram’s prophecy of 400 years of bondage along with Paul’s 430 years produces the prophetic structure that aligns with the 1290 years of Daniel 12:11. The 1290-year prophecy of verse eleven is the omega prophetic period of Abram and Paul’s 430-year line. This truth is an element of what is unsealed in the latter days that separates the wise and the wicked.

Biz Abramyň ähtini gözden geçirýäris we henize çenli Abramyň pygamberliginiň Ýoel kitabynyň giriş aýatlary bilen göni baglanyşygy bolan bölegine ýüzlenmedik. Abramyň 400 ýyllyk gulçulyk baradaky pygamberligi Pawlusyň 430 ýyly bilen bilelikde Daniel 12:11 bilen gabat gelýän pygamberlik gurluşyny emele getirýär. On birinji aýatyň 1290 ýyllyk pygamberligi Abramyň we Pawlusyň 430 ýyllyk setiriniň omega pygamberlik döwrüdir. Bu hakykat soňky günlerde möhüri açylýan zatlaryň, akyldarlary erbetlerden aýyrýan bir bölegidir.

Connected with the omega prophecy of 430 years was the symbol of “four generations,” identifying a period of probationary time for the nation which held God’s chosen people in bondage. For Moses it was Egypt, for the one hundred and forty-four thousand, who sing the song of Moses, it is the history of the United States from 1798 unto the Sunday law. The United States, represented as the “earth beast” in Revelation thirteen begins as a lamb and ends speaking as a dragon. Joseph, a symbol of the Lamb, represents the period of relative peace in Egypt, until there was a new Pharaoh and the bondage began. Thus, the nation that is judged in the fourth generation, which was Egypt for Moses, is the United States. The remnant is judged at the Sunday law as typified by the plagues that culminated for the Hebrews with blood on their doorpost, and thereafter with the nation of Egypt at the Red Sea. Joseph and Moses represent a good Pharaoh and a bad Pharaoh, which for the United States is first the lamb, and then the dragon.

430 ýylyň omega pygamberligi bilen baglanyşykly “dört nesil” nyşany bardy; bu bolsa Hudaýyň saýlanan halkyny gullykda saklan millet üçin synag möhletiniň bir döwrüni kesgitleýärdi. Musa üçin bu Müsürdi; Musanyň aýdymyny aýdýan ýüz kyrk dört müň üçin bolsa bu, 1798-nji ýyldan başlap Ýekşenbe kanunyna çenli Amerikanyň Birleşen Ştatlarynyň taryhydyr. Ylham kitaby on üçünji bapda “ýer haýwany” hökmünde görkezilen Amerikanyň Birleşen Ştatlary guzy ýaly başlap, ajdarha ýaly geplemek bilen tamamlanýar. Guzynyň nyşany bolan Ýusup, Müsürde otnositel parahatçylyk döwrüni aňladýar, tä täze faraon peýda bolup gulçulyk başlanýança. Şeýlelikde, dördünji nesilde höküm edilýän millet, Musa üçin Müsür bolan bolsa, Amerikanyň Birleşen Ştatlarydyr. Galyndy Ýekşenbe kanunynda, belalar arkaly öňden görnüş berlişi ýaly, hebreýler üçin gapy söýesine çalnan gan bilen tamamlanan, ondan soňra bolsa Müsür milleti üçin Gyzyl deňizde tamamlanan görnüşde höküm edilýär. Ýusup bilen Musa gowy faraony we erbet faraony aňladýarlar; bu bolsa Amerikanyň Birleşen Ştatlary üçin ilki guzy, soňra bolsa ajdarhadyr.

Abram’s prophecy of judgment in the fourth generation included the fact that the close of probation is progressive, for within Moses’ fulfillment of Abram’s prophecy; not only did probation close for Egypt, but there was still time left for the Amorites to fill up their cup of probationary time—after Egypt had filled theirs. The Red Sea for Egypt was the Sunday law for the United States, and then “every other country on the globe” will “follow the example” of the United States, as represented by the Amorites post-Egypt close of probation.

Abramyň dördünji nesil baradaky höküm pygamberligine synag möhletiniň tamamlanmagynyň tapgyrlaýyn bolýandygy hem girýärdi; çünki Musanyň Abramyň pygamberligini ýerine ýetirişiniň içinde diňe bir Müsür üçin synag möhleti tamamlanman, eýsem Müsür öz synag käsesini doldurandan soň hem Amoreýler üçin öz synag möhletleriniň käsesini doldurmaga heniz wagt galýardy. Gyzyl deňiz Müsür üçin näme bolan bolsa, Amerikanyň Birleşen Ştatlary üçin ýekşenbe kanuny şoldy; ondan soň bolsa “ýer ýüzündäki beýleki ähli ýurtlar” Amoreýleriň Müsüriň synag möhletiniň tamamlanmagyndan soňky ýagdaýynda görkezilişi ýaly, Amerikanyň Birleşen Ştatlarynyň “görküzesine eýererler”.

The Amorites are one of the ten tribes that identify the world from the river of Egypt to the river of Babylon, in Abram’s covenant, and the Amorites therefore represent the nations of the world, who close their individual probation as nations, after the Sunday law in the United States. The Amorites are the biblical symbol of judgment closing upon the world, and it happens in the third and fourth generation. The Red Sea is the symbol of the close of probation for the United States, and the Amorites represent the nations progressively closing their probation until human probation closes. Therefore, the Amorites are a symbol of the period of the Sunday law crisis at the Red Sea unto the deliverance of the east wind, when the path of deliverance is opened to God’s people.

Amoriler, Ybraýymyň ähtinde Müsür derýasyndan Wawilon derýasyna çenli dünýäni kesgitleýän on taýpanyň biridir; şonuň üçin hem Amoriler Amerikanyň Birleşen Ştatlarynda Ýekşenbe kanunyndan soň, milletler hökmünde öz aýratyn synag möhletini ýapýan dünýä milletleriniň nyşanydyr. Amoriler — hökmiň dünýäniň üstünde ýapylmagynyň Mukaddes Kitapdaky nyşanydyr, we bu üçünji hem dördünji nesilde bolup geçýär. Gyzyl deňiz Amerikanyň Birleşen Ştatlary üçin synag möhletiniň tamamlanmagynyň nyşanydyr, Amoriler bolsa adamzat synag möhleti tamamlanýança, milletleriň öz synag möhletlerini tapgyrlaýyn ýapmagyny aňladýar. Şonuň üçin Amoriler Gyzyl deňizdäki Ýekşenbe kanuny krizisiniň döwründen başlap, gutulyş ýolunyň Hudaýyň halky üçin açylýan gündogar şemalynyň getiren gutulyşyna çenli bolan döwrüň nyşanydyr.

But Abram’s prophecy not only addresses the fourth generation in terms of the United States as Egypt, and the world as the Amorites, it more importantly places the generation of God’s people who cross the Red Sea as a “fourth generation.” When we dredge up, what we can dredge up, from the understanding of “four generations” in Abram’s first step of three steps, we will consider the second and third steps of Abraham’s covenant. The second step is chapter seventeen, and the third step is of course—chapter twenty-two.

Emma Abramyň pygamberligi diňe dördünji nesli Amerikanyň Birleşen Ştatlaryny Müsür, dünýäni bolsa Amoreýler hökmünde göz öňünde tutup beýan etmek bilen çäklenmän, ondan hem möhümi, Gyzyl deňzi kesip geçýän Hudaýyň halkynyň neslini “dördünji nesil” hökmünde ýerleşdirýär. Abram bilen baglaşylan ähtiň üç ädiminiň birinjisindäki “dört nesil” düşünjesinden ýüze çykaryp bilýän zadymyzy ýüze çykaranymyzda, biz Ybraýymyň ähtiniň ikinji we üçünji ädimlerini gözden geçireris. Ikinji ädim on ýedinji bapdyr, üçünji ädim bolsa, elbetde, ýigrimi ikinji bapdyr.

In Daniel chapter twelve, three prophetic periods are identified, and they all represent prophetic time that ceased in 1844. Those three periods are unsealed in the latter days, and those three periods represent the increase of knowledge that befalls God’s people in the latter days. Christ as the man in linen, sets forth the first of the three prophetic periods in verse seven, and in so doing, He aligns Himself with the angel of Revelation ten, who stands not upon the water, but upon the earth and the sea.

Danyýlyň on ikinji babynda üç pygamberlik döwri görkezilýär, olaryň hemmesi 1844-nji ýylda tamamlanan pygamberlik wagtyny aňladýar. Şol üç döwür soňky günlerde açylýar, we şol üç döwür soňky günlerde Hudaýyň halkynyň başyna gelýän bilim artmagyny aňladýar. Zygyr lybasly adam hökmünde Mesih ýedinji aýatda şol üç pygamberlik döwrüniň ilkinjisini beýan edýär, we muny etmek bilen, Ol Özüni Ylhamyň onunjy babyndaky suwuň üstünde däl-de, ýer bilen deňziň üstünde duran perişde bilen laýyklaşdyrýar.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.

> Meniň deňziň hem ýeriň üstünde duran halda gören perişdäm elini göge galdyrdy, hem-de gögi we onuň içindäkileri, ýeri we onuň içindäkileri, deňzi hem onuň içindäkileri ýaradan, baky-bakydan ýaşaýan Zata ant içdi ki, mundan beýläk wagt bolmaz. Ylham 10:5, 6.

In verse seven of chapter twelve the man in linen also swears by Him that lives forever.

On ikinji babyň ýedinji aýatynda zygyr geýimli adam hem ebedi ýaşaýan Taňrynyň ady bilen ant edýär.

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth forever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

> Soňra men derýanyň suwlarynyň üstünde duran zygyr matadan geýnen adamy eşitdim; ol sag elini hem çep elini asmana göterip, baky ýaşaýanyň adyndan ant içdi: bu ýagdaý bir wagt, wagtlar we ýarym wagt dowam eder; mukaddes halkyň güýjüni dargatmak işi tamam bolanda, bu zatlaryň hemmesi ýerine ýeter. Daniýel 12:7.

We are informed by inspiration that the same line of prophecy located in the book of Daniel is taken up in the book of Revelation, and the Millerite understanding is that these two descriptions are parallel passages of Christ. Christ as the Angel with the little book, identifying the end of the application of prophetic time in 1844 in the book of Revelation, and Christ as the Man in linen in the book of Daniel, identifying that when the Sunday law in the United States arrives, all the marvels of Daniel’s final vision would be finished. Within that sacred history, which precedes and culminates at the Sunday law, God’s people were to be scattered for a period represented by the symbol of 1260. The period of scattering that precedes the Sunday law is set forth in Revelation chapter eleven where Moses and Elijah are slain and are dead in the street for three and a half days, which is a symbol of 1260.

Ylham arkaly bize şeýle habar berilýär: Daniel kitabynda ýerleşýän şol bir pygamberlik çyzygy Ylham kitabynda-da dowam etdirilýär, we Millerit düşünjesine görä, bu iki beýannama Mesih barada biri-birine gabat gelýän parçalar bolup durýar. Ylham kitabynda kiçi kitaply Perişde hökmünde Mesih pygamberlik wagtynyň ulanylyşynyň 1844-nji ýylda tamamlanýandygyny görkezýär; Daniel kitabynda bolsa zygyr geýimli Adam hökmünde Mesih Amerikanyň Birleşen Ştatlarynda ýekşenbe kanuny güýje girende, Danieliň soňky görnüşindäki ähli täsin zatlaryň tamamlanjakdygyny görkezýär. Ýekşenbe kanunynyň öň ýanyndaky we şol ýerde tamamlanýan şol mukaddes taryhyň içinde, Hudaýyň halky 1260 nyşany bilen görkezilen döwür boýunça dargadylmalydy. Ýekşenbe kanunyndan öň gelýän dargadylyş döwri Ylham kitabynyň on birinji babynda beýan edilýär; şol ýerde Musa bilen Ylýas öldürilýär we köçede üç ýarym günläp öli ýatýar, bu bolsa 1260-yň nyşanydyr.

In verse seven, the man in linen identifies that when the scattering of the power of the holy people has finished its three-and-a-half days, the “marvels” that befall God’s people of the latter days shall be finished. We closed the last article with Sister White’s commentary on Zechariah chapter three. The first sentence stated, “Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement.” In the chapter, and in the inspired commentary of Sister White upon the chapter, the one hundred and forty-four thousand are the “men wondered at.” The “wonders” of Daniel’s last vision that are completed by the Sunday law, are the “wonders” associated with the sealing of God’s people.

Ýedinji aýatda zygyr geýnen adam, mukaddes halkyň güýjüniň pytramagy üç ýarym gün tamam bolanda, soňky günlerdäki Hudaýyň halkynyň başyna gelýän “ajaýyp wakalaryň” hem tamam boljakdygyny aýdýar. Biz soňky makalany Uayt uýanyň Zakarýa kitabynyň üçünji baby baradaky düşündirişi bilen jemledik. Birinji sözlemde şeýle diýilýärdi: “Zakarýanyň Ýeşuwa we Perişde baradaky görnüşi, uly ýaraşyk gününiň jemleýji sahnalarynda Hudaýyň halkynyň başdan geçirýän tejribesine aýratyn güýç bilen degişlidir.” Bu bapda, şeýle hem Uayt uýanyň şol bap baradaky ylhamly düşündirişinde, ýüz kyrk dört müň “haýran galynýan adamlardyr.” Danieliň soňky görnüşindäki, Ýekşenbe kanuny arkaly tamamlanýan “ajaýyp wakalar”, Hudaýyň halkynyň möhürlenmegi bilen baglanyşykly “ajaýyp wakalardyr.”

Daniel chapter twelve provides the light that seals the one hundred and forty-four thousand in the latter days. That light is represented by three prophetic periods, that were all identified and established as truth in the Millerite history. The three periods are presented in three verses and are three pillars which hold up the structure of truth. The structure of truth is held up with a three-step process. That process of three steps, is represented within the passage of nine verses (4–12), by the three verses which present prophetic time. Those three prophetic periods, when approached from the foundational Millerite understanding, produce three symbolic periods that are defined in agreement with the Millerite understanding, but do not apply the element of time.

Danyýlyň on ikinji babyr soňky günlerde ýüz kyrk dört müňü möhürleýän ýagtylygy berýär. Şol ýagtylyk, hemmesi-de Milleritler döwrüniň taryhynda tanalyp, hakykat hökmünde berkidilen üç pygamberlik döwri bilen aňladylýar. Bu üç döwür üç aýatda beýan edilýär we olar hakykatyň gurluşyny saklap duran üç sütündir. Hakykatyň gurluşy üç basgançakly bir proses arkaly saklanylýar. Şol üç basgançakly proses, dokuz aýatlyk parçanyň (4–12) içinde pygamberlik wagtyny beýan edýän üç aýat arkaly görkezilýär. Şol üç pygamberlik döwri, Milleritleriň esas goýujy düşünjesinden ugur alnyp seredilende, Millerit düşünjesi bilen ylalaşykda kesgitlenýän, ýöne wagt unsuryny ulanmaýan üç nyşanly döwri emele getirýär.

The three periods are located within the very passage of Scripture that defines ‘the process of prophecy being sealed up—and then unsealed,’ including the classic biblical description of a threefold testing process. The nine verses that begin with Daniel being told to seal up his book, are the very verses where the three periods are set forth, and in those nine verses the purification process that is accomplished when truth is unsealed is expressed as “purified, made white and tried.” The three periods in the three verses are the increase of knowledge, at the time of the end, in the latter days, that represent the final testing and sealing process of God’s covenant people. That history is where the symbolic “marvels” that befall God’s people in the latter days are set forth. Please read this paragraph again.

Üç döwür hut pygamberligiň “möhürlenip—soňra hem açylmagynyň prosesi” diýip kesgitleýän şol Mukaddes Ýazgy böleginiň içinde ýerleşýär; ol ýerde, şol bir wagtda, üç gatly synag prosesiniň nusgawy Mukaddes Kitap beýany hem berilýär. Danyýele öz kitabyny möhürlemelidigi aýdylyp başlanýan dokuz aýat, hut şol üç döwrüň beýan edilýän aýatlarydyr; şol dokuz aýatda hakykat açylanda amala aşýan päkleniş prosesi “päklenmek, agarmak we synalmak” diýlip beýan edilýär. Üç aýatdaky şol üç döwür, ahyrzamanyň wagtynda, soňky günlerde, bilimiň artmagydyr; olar Hudaýyň äht halkynyň iň soňky synagdan geçirilmegini we möhürlenmegini aňladýar. Şol taryhda soňky günlerde Hudaýyň halkynyň başyna gelýän nyşanly “ajaýyp wakalar” beýan edilýär. Haýyş edýärin, bu abzasy ýene bir gezek okaň.

The three periods, in the three verses in the passage of nine verses, represent the climax of the book of Daniel, and the climax represented there is the climax of the internal prophetic line; it is the story of how a rock gets “cut” out of a mountain, without hands, which is the story of the remnant. That internal line is represented in chapters ten and twelve, and the climax of the external line of prophecy is in the closing verses of chapter eleven, and the first few verses of Daniel twelve.

Dokuz aýatdan ybarat geçişdäki üç aýatda beýan edilen üç döwür, Daniýel kitabynyň ýokary nokadyny aňladýar; ol ýerde görkezilen bu ýokary nokat bolsa, içki pygamberlik çyzygynyň ýokary nokadydyr. Bu, eliň gatyşmazdan dagdan “kesilip” alnan bir gaýanyň hekaýasydyr; bu bolsa galyndynyň hekaýasydyr. Şol içki çyzyk onunjy we on ikinji baplarda görkezilýär, pygamberligiň daşky çyzygynyň ýokary nokady bolsa on birinji babyň soňky aýatlarynda we Daniýel on ikinji babyň ilkinji birnäçe aýatlarynda ýerleşýär.

Those three periods are also the climax of the visions of both the Ulai and Hiddekel river’s testimony, and the three verses include a prophetic period that represents the climatic fulfillment of the covenant time prophecy that provides both Abram and Paul as witnesses. Jesus, as the Man in linen is in verse seven, walking upon the water. In verse eleven two voices, which are also the voice of Christ, Abram and Paul stand to testify. In verse twelve the history of the sealing of God’s people is represented, for the one hundred and forty-four thousand are virgins, and virgins experience the parable of the ten virgins, and the blessing in verse twelve is upon those who wait. Those who wait in the parable, and who are “blessed,” are those who receive the garment that allows them to enter into the marriage, when the door is closed.

Şol üç döwür, Ulai bilen Hiddekel derýasynyň şaýatlygynyň hem görnüşleriniň iň ýokary nokady bolup durýar, we şol üç aýat, Äht wagt baradaky pygamberlik sözüniň iň soňky, iň ýokary amala aşyşyny görkezýän bir pygamberlik döwrüni öz içine alýar; bu pygamberlige hem Abramyň, hem-de Pawlusyň şaýatlygy berilýär. Isa, zygyr geýnen Adam hökmünde, ýedinji aýatda suwuň üstünde gezip ýörendir. On birinji aýatda iki ses — ýagny, Mesihiň sesi bolan Abram bilen Pawlus — şaýatlyk etmek üçin durýar. On ikinji aýatda Hudaýyň halkynyň möhürleniş taryhy görkezilýär, çünki ýüz kyrk dört müň gyzlar bolup, gyzlar on gyzyň tymsalyny başdan geçirýärler, hem-de on ikinji aýatdaky bereket garaşýanlaryň üstündedir. Tymsalda garaşýanlar hem-de “mübärek” diýlip atlandyrylýanlar, gapy ýapylan wagty nikä girmäge mümkinçilik berýän lybasy kabul edýänlerdir.

In verse seven, Jesus is walking upon the water, which produces fear, but Peter determines to believe and begins to walk and give God glory, but Peter is often a symbol of both classes, and the glory is turned back to fear, as his hour of judgment arrived. The first period located in verse seven, represents the first angel’s message. Jesus is upon the waters, a symbol of fear and the first angel. Then Jesus identifies a period where He will glorify His people in advance of the judgment of the Sunday law. All three elements of the three angels are within verse seven, for verse seven is the first of three verses that represent the three angels.

Ýedinji aýatda Isa suwuň üstünde ýöreýär, bu bolsa gorky döredýär, emma Petrus ynanmaga karar berýär we ýöremäge hem-de Hudaýa şöhrat bermäge başlaýar; ýöne Petrus köplenç iki toparyň hem nyşanydyr, we şöhrat, onuň höküm sagady ýetip gelende, ýene gorka öwrülýär. Ýedinji aýatda ýerleşýän ilkinji döwür birinji perişdäniň habaryny aňladýar. Isa suwlaryň üstündedir, bu gorkynyň hem-de birinji perişdäniň nyşanydyr. Soňra Isa, Ýekşenbe kanunynyň höküminden öň Öz halkyny şöhratlandyrjak döwrüni kesgitleýär. Üç perişdäniň üç böleginiň hemmesi ýedinji aýadyň içinde ýerleşýär, çünki ýedinji aýat üç perişdäni aňladýan üç aýadyň birinjisidir.

Verse eleven provides a ‘doubling’ with its omega testimony to the alpha voices of Abram and Paul. Their “doubled” voices merge to set forth the covenant time prophecy, and verse eleven fulfills the prophecy as the omega, by identifying the prophetic period that concludes with the fall of Babylon in 1798, and thus typifies the fall of Babylon when Michael stands up in the latter days. In verse eleven we have a doubling of prophets, and a period that represents two falls of Babylon, thus representing the second angel’s message that announced that, “Babylon is fallen is fallen.”

On birinji aýat öz omegasynyň şaýatlygy bilen Abramyň we Pawlusyň alfa seslerine bir “iki esse” berýär. Olaryň “iki esse” sesleri birleşip, äht wagty baradaky pygamberligi beýan edýär, hem-de on birinji aýat 1798-nji ýylda Wawilonyň ýykylmagy bilen tamamlanýan pygamberlik döwrüni kesgitlemek arkaly, omega hökmünde şol pygamberligi ýerine ýetirýär; şeýlelikde, ahyrky günlerde Mikaýyl ýerinden turanda Wawilonyň ýykylmagynyň bir nusgasyny görkezýär. On birinji aýatda biz pygamberleriň iki esse edilmegini, hem-de Wawilonyň iki ýykylmagyny aňladýan bir döwri görýäris; şeýlelikde, “Wawilon ýykyldy, ýykyldy” diýip yglan eden ikinji perişdäniň habaryny wekilçilik edýär.

Verse seven is the first angel’s message, and verse eleven is the second angel’s message and verse twelve, which is Daniel 12*12 or Daniel 144, is about the distinction between the wise and foolish, which is accomplished in the judgment process that ends with the manifestation of character at the crisis of judgment. Verse twelve is the third angel’s message identifying how the world is divided into two classes, and the counterpart of the third angel’s external portrayal of that very division, is the internal division of the third angel represented in verse twelve. Verse seven, eleven and twelve are the message of the three angels and the verses are the light that is unsealed in the latter days. These three verses unsealing in the latter days aligns with Revelation chapter ten.

Ýedinji aýat birinji perişdäniň habarydyr; on birinji aýat bolsa ikinji perişdäniň habarydyr. On ikinji aýat, ýagny Daniýel 12:12 ýa-da Daniýel 144, akyldarlar bilen nadanlaryň arasyndaky tapawut hakdadyr; bu tapawut höküm işiniň dowamynda amal edilýär we ol höküm krizisinde häsiýetiň ýüze çykmagy bilen tamamlanýar. On ikinji aýat, dünýäniň iki topara bölünişiniň nähili bolandygyny aýdyň görkezýän üçünji perişdäniň habarydyr; üçünji perişdäniň hut şol bölünişi daşky taýdan beýan edişiniň garşylykly tarapy bolsa, on ikinji aýatda görkezilen üçünji perişdäniň içki bölünişidir. Ýedinji, on birinji we on ikinji aýatlar üç perişdäniň habarydyr, we bu aýatlar ahyrky günlerde açylýan nurdur. Bu üç aýadyň ahyrky günlerde açylmagy Ylham kitabynyň onunjy baby bilen gabat gelýär.

Christ as the mighty angel, as well as the Lion of the tribe of Judah in chapter ten, cried as a “lion” and His roar produced seven thunders which were sealed up, as was Daniel chapter ten. They are parallel passages. For this reason, the three periods in chapter twelve, are also the seven thunders of Revelation ten.

Mesih gudratly perişde hökmünde, şeýle hem onunjy bapda Ýahuda taýpasynyň Arslany hökmünde, “arslan” ýaly gygyryp seslendi we Onuň gürrüldisi möhürlenen ýedi ýyldyrymy döretdi; edil Daniel kitabyndaky onunjy bap ýaly. Bular biri-birine parallel böleklerdir. Şu sebäpli, on ikinji bapdaky üç döwür hem Ylham kitabyndaky onunjy bapyň ýedi ýyldyrymy bolup durýar.

The “seven thunders” are simply another expression of Christ as Alpha and Omega, for the primary symbolism of the “seven thunders,’ is that it represents a “delineation of events” which took place from 1798 unto 1844 that is repeated in “future events” that “will be disclosed in their order” in the history of the one hundred and forty-four thousand. The “seven thunders” are therefore a symbol of Alpha and Omega; who is also the beginning and the ending; the first and the last, the foundation and the temple; the cornerstone and the capstone—the seven thunders.

“Ýedi gürrüldiler” diňe Mesihiň Alfa we Omega hökmünde başgaça beýan edilmesidir, çünki “ýedi gürrüldiniň” esasy nyşanly manysy, 1798-den 1844-e çenli bolup geçen wakalaryň “bir yzly-yzyna görkezilişini” aňladýandyr; bu bolsa “geljek wakalarda” gaýtalanýar we bir ýüz kyrk dört müňüň taryhynda “öz tertibi boýunça aýan ediler.” Şonuň üçin “ýedi gürrüldi” Alfa we Omega bolanlygyň nyşanydyr; ol şeýle hem başlangyç we soň, ilkinjisi we ahyrkysy, binýat we ybadathana, burç daşy we täç daşy — ýedi gürrüldidir.

The light of the three symbolic periods in Daniel twelve must align with the light of the seven thunders, for they are the identical prophetic line. In the first period Christ holds both hands to heaven, as He does with one hand in Revelation ten. In Revelation ten, His hand becomes the symbol of the end of the application of prophetic time, marking the transition from prophetic time periods to simply prophetic periods. That transition of the major prophetic rule employed by the Millerites, was typified by the major transition from literal to spiritual in the time of Christ.

Danyýl on ikidäki üç nyşanly döwrüň nury ýedi gökgürlemegiň nury bilen sazlaşmalydyr, çünki olar şol bir pygamberlik çyzygydyr. Birinji döwürde Mesih iki elini-de asmana göterýär; aýan bolşy ýaly, Ylham onunjy bapda Ol muny bir eli bilen edýär. Ylham onunjy bapda Onuň eli pygamberlik wagtynyň ulanylyşynyň soňunyň nyşanyna öwrülýär we pygamberlik wagt döwürlerinden diňe pygamberlik döwürlerine geçişi belleýär. Milleritler tarapyndan ulanylan esasy pygamberlik düzgüniniň şol geçişi, Mesihiň döwründe göni manydan ruhy mana bolan beýik geçiş bilen öňünden şekillendirilipdi.

The apostle Paul was raised up to establish the major prophetic rule connected to the prophetic line of a chosen people. At the very beginning of spiritual Israel, a major prophetic rule is established that redefines the very covenant itself. From then on to be a child of Abraham, it was to be a child of Abraham by faith, not blood. That prophetic principle was put in place primarily through the pen of Paul, who in this regard typified Christ in Revelation chapter ten, changing and ending the prophetic application of time in 1844.

Resul Pawlus saýlanan halkyň pygamberlik çyzygy bilen baglanyşykly esasy pygamberlik düzgünini berkitmek üçin galdyryldy. Ruhy Ysraýylyň hut başlangyjynda, ähtiň özüni täzeden kesgitleýän esasy bir pygamberlik düzgüni berkidilýär. Şondan soň Ybraýymyň çagasy bolmak, gan arkaly däl-de, iman arkaly Ybraýymyň çagasy bolmakdy. Bu pygamberlik ýörelgesi esasan Pawlusyň galamy arkaly ornaşdyryldy; ol bu babatda Ylham kitabynyň onunjy babynda Mesihe nusga bolup, 1844-nji ýylda wagtyň pygamberlik taýdan ulanylyşyny üýtgedip tamamlady.

The covenant with mankind is represented by the rainbow and the Ark of Noah represents a period of time, before and after the flood, when there was no distinctly identified chosen people. The calling of Abraham represented a major and significant change in the prophetic relation of God with mankind. The covenant made with Abraham represented a major shift in line of covenant history, and in doing so it typified the major shift from literal to spiritual in the days of Paul, and from time application to no time application in 1844.

Adamzat bilen baglaşylan äht älemgoşar arkaly nyşanlanýar, Nuhuň gämisi bolsa, saýlanyp alnan aýratyn tanalan halkyň bolmadyk suw joşmasyndan öňki we soňky bir döwri aňladýar. Ybraýymyň çagyrylmagy Hudaýyň adamzat bilen pygamberlik gatnaşyklarynda uly we möhüm bir üýtgeşmäni aňladýardy. Ybraýym bilen baglaşylan äht äht taryhynyň ugrunda uly bir öwrülişigi aňladýardy; şeýle etmek bilen-de ol, Pawlusyň günlerinde sözüň göni manysyndan ruhy mana geçilen uly öwrülişigi, hem-de 1844-nji ýylda wagt ulanylyşyndan wagt ulanylyşynyň bolmazlygyna geçilen öwrülişigi tymsallaýardy.

The first shift in God’s covenant with mankind was the Garden, and the pronounced change was the restrictions upon the tree of life and it also produced a change of clothing, from spiritual light to literal lambskin. The next major shift in covenant history is the flood, which Noah represents, as did Adam in the first major covenant shift. Then the shift to a chosen people with Abram, that led to Moses, who introduces the prophetic principles that a day represents a year. That principle is valid until 1844, when there was another major covenant shift. At the great epochs of covenant history there is always a major shift in a principle of God’s prophetic Word. That shift during the history of the one hundred and forty-four thousand is that Alpha Omega is the Truth. Alpha and omega is the principle that the end is always illustrated with the beginning in God’s Word. Attached to that principle of alpha and omega, is the threefold structure of the Hebrew word “truth.”

Hudaýyň adamzat bilen baglaşan ähtindäki ilkinji öwrülişik Bagdy, we aýdyň yglan edilen üýtgeşiklik ýaşaýyş agajyna degişli çäklendirmeler boldy; şeýle hem ol geýimiň üýtgemegini emele getirdi — ruhy ýagtylykdan göni manydaky guzy derisine çenli. Äht taryhyndaky indiki uly öwrülişik Tupandyr; edil ilkinji uly äht öwrülişiginde Adamyň wekilçilik edişi ýaly, muny Nuh wekilçilik edýär. Ondan soň Abram bilen saýlanan halka geçiş bolup, ol Musa çenli alyp barýar; Musa bolsa bir günüň bir ýyly aňladýandygy baradaky pygamberlik ýörelgelerini girizýär. Şol ýörelge 1844-nji ýyla çenli güýjünde galýar; şol wagtda ähtde ýene bir uly öwrülişik boldy. Äht taryhynyň beýik döwürlerinde Hudaýyň pygamberlik Sözüniň haýsydyr bir ýörelgesinde hemişe uly bir öwrülişik bolýar. Ýüz kyrk dört müňüň taryhynyň dowamynda bolan şol öwrülişik şudur: Alfa-Omega Hakykatdyr. Alfa we Omega — Hudaýyň Sözünde ahyryň hemişe başlangyç arkaly şekillendirilýändigi baradaky ýörelgedir. Alfa we Omega baradaky şol ýörelgä baglanyşyklylykda, ýewreý sözi bolan “hakykatyň” üç gatly gurluşy bardyr.

The major prophetic shift during the history of the remnant is directly represented in each of the major covenant histories, and so too in other lines of truth. The “key” that is laid upon Eliakim in Isaiah 22:22 is the same key given to Peter at Panium in Matthew sixteen. That key is given to the Philadelphian church, and it was William Miller who was given the key that allowed him to connect with the very day for a year principle that had been recorded by Moses during the history of Moses, which typified the history of the Millerites. Miller’s connection with Moses prophecy was represented by Paul’s connection with Abram’s prophecy. And why shouldn’t Miller connect with Moses, Moses salvation in an ark had connected with Noah salvation in an ark in order to tie both covenants together. The shifts of prophetic application that begin in Eden identify that a major revelation of prophetic light is identified in the history of the final covenant people—the one hundred and forty-four thousand. I contend that the major prophetic shift is represented with the seven thunders, which are directly connected with the three periods in Daniel chapter twelve and these are only recognized when applying the principles of alpha and omega upon a line upon line application that stands upon the three-step structure of truth.

Galyndylaryň taryhynyň dowamynda bolup geçen uly pygamberlik öwrülişigi esasy äht taryhlarynyň her birinde gönüden-göni görkezilendir, edil şonuň ýaly-da hakykatyň beýleki ugurlarynda hem. Işaýa 22:22-de Eliakimiň üstüne goýlan “açar” Matta on altynjy bapda Paniumda Petrusa berlen şol bir açardyr. Ol açar Filadelfiýa ýygnagyna berilýär, we Milýerçileriň taryhynyň nusgasy bolan Musa döwründe Musa tarapyndan ýazga geçirilen ýyl üçin bir gün ýörelgesi arkaly belli bir günüň özüne çenli baglanyşmaga mümkinçilik beren açar William Millerä berildi. Milleriň Musanyň pygamberligi bilen baglanyşygy Pawlusyň Abramyň pygamberligi bilen baglanyşygy arkaly görkezildi. Şeýle-de bolsa, näme üçin Miller Musa bilen baglanyşmaly däl? Musanyň bir gämide halas bolşy, iki ähti biri-birine baglamak üçin Nuhuň bir gämide halas bolşy bilen baglanyşypdy. Eýdende başlaýan pygamberlik ulanylyşynyň öwrülişikleri, pygamberlik nurunyň uly bir açyşynyň iň soňky äht halkynyň — ýüz kyrk dört müňüň — taryhynda kesgitlenýändigini görkezýär. Men uly pygamberlik öwrülişiginiň ýedi gök gümmürdisi arkaly görkezilýändigini öňe sürýärin; olar Daniýel kitaby on ikinji bapdaky üç döwür bilen gönüden-göni baglanyşyklydyr, we bular diňe alfa bilen omeganyň ýörelgelerini setir üstüne setir usulynda, hakykatyň üç ädimli gurluşyna daýanyp ulananyňda tanalýar.

In the verses that immediately precede the announcement that “time is no longer,” Christ introduced the seven thunders, which, as with the truths of Daniel twelve—were sealed up. The context for the man in linen holding up both hands in chapter twelve is the unsealing of the book of Daniel, and the context for Christ the Lion in Revelation ten is the sealing up of the seven thunders. Sister White aligns the sealing of the seven thunders with the sealing up of Daniel’s book.

“wagt indi ýok” diýen yglanyň öňüsyrasynda gelýän aýatlarda Mesih ýedi gümmürdişligi öňe sürdi; olar, edil Danyýel on ikinji bapdaky hakykatlar ýaly, möhürlenip goýlupdy. On ikinji bapda zygyr matadan geýnen adamyň iki elini-de ýokary galdyrmagynyň mazmuny Danyýeliň kitabynyň möhüriniň açylmagydyr; Ylham onunjy bapda Mesih Şir hökmünde görkezilende bolsa, onuň mazmuny ýedi gümmürdişligiň möhürlenip goýulmagydyr. White uýamyz ýedi gümmürdişligiň möhürlenmegini Danyýeliň kitabynyň möhürlenip goýulmagy bilen laýyklaşdyrýar.

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Bu ýedi gümmürdi öz seslerini çykarandan soň, kiçi kitap babatda Daniýele berlşi ýaly, Ýuhanna-da şeýle buýruk gelýär: ‘Ýedi gümmürdiniň aýdan zatlaryny möhürle.’ Bular geljek wakalara degişlidir; olar öz tertibinde aýan ediler.” The Seventh-day Adventist Bible Commentary, 7-nji tom, 971.

The seven thunders are defined by Revelation ten and the Spirit of Prophecy and by the history of the Millerites from 1840 through to 1844, which is repeated in the history of the one hundred and forty-four thousand. In the same passage it states, “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed.” The Millerites did not understand that they were to be confronted by two disappointments, for their lack of understanding was designed to test them. The Millerites did not suspect any “advanced truths” which is to say, they did not expect any “major prophetic shifts” in covenant history.

Ýedi gümmürdi Revelation on we Ruhy Pygamberlik, şeýle hem 1840-njy ýyldan 1844-nji ýyla çenli Milleritleriň taryhy arkaly kesgitlenýär; şol taryh bir ýüz kyrk dört müňüň taryhynda gaýtalanýar. Şol bir parçanyň içinde şeýle diýilýär: “Ýedi gümmürdide beýan edilen, Ýohanna berlen ýörite nur birinji we ikinji perişdäniň habarlary döwründe bolup geçjek wakalaryň suratlandyrmasydy. Halkyň bu zatlary bilmegi iň gowusy däldi, çünki olaryň imany hökmany suratda synagdan geçirilmelidi. Hudaýyň tertibine görä, iň ajaýyp we öňe giden hakykatlar yglan edilmelidi.” Milleritler iki lapykeçlik bilen ýüzbe-ýüz boljakdyklaryna düşünmändiler, çünki olaryň düşünmezligi olary synamak üçin niýetlenipdi. Milleritler hiç hili “öňe giden hakykatlara” güman etmediler; başgaça aýdanyňda, olar äht taryhynda hiç hili “uly pygamberlik üýtgeşmelerine” garaşmadylar.

Even though “it was not best for the” Millerite “people to know these things,” the one hundred and forty-four thousand are tested with the same history, but not by innocently misunderstanding the history, but for not understanding a history you are required to know. It is the same test, only reversed. John in Revelation ten, is first and foremost representing the one hundred and forty-four thousand and only secondarily, the Millerite movement of the first and second angels. This is recognized when you see John informed in advance of his eating the little book that it would be sweet and then bitter. It was not best for the Millerites to know what that meant, but John represents a people who know in advance what happens when the Millerites ate the little book.

“bu zatlary” Millerit “halkynyň bilmegi iň gowusy bolmasa-da,” ýüz kyrk dört müň şol bir taryh bilen synag edilýär, ýöne taryhy bihabar ýagdaýda ýalňyş düşünmek arkaly däl-de, eýsem siziň bilmäge borçly bolan taryhyňyza düşünmezlik arkaly synag edilýär. Bu şol bir synagdyr, diňe tersine öwrülen görnüşinde. Ylham kitaby onunjy bapdaky Ýahýa, ilkinji nobatda ýüz kyrk dört müňi we diňe ikinji derejede birinji hem-de ikinji perişdeleriň Millerit hereketini wekilçilik edýär. Muny Ýahýanyň kiçi kitaby iýmezinden öň onuň süýji, soň bolsa ajy boljakdygy barada öňünden habardar edilendigini göreniňizde aňlap bolýar. Munuň nämäni aňladýanyny Milleritleriň bilmegi iň gowusy däldi, emma Ýahýa Milleritler kiçi kitaby iýenlerinde näme bolandygyny öňünden bilýän halky wekilçilik edýär.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.

> Men perişdäniň ýanyna baryp, oňa: «Şol kiçi kitaby maňa ber», diýdim. Ol hem maňa: «Al-da, ony iýip goýber; ol seniň garnyňy ajy eder, emma agzyňda bal kimin süýji bolar», diýdi. Men kiçi kitaby perişdäniň elinden alyp iýdim; ol agzymda bal kimin süýjüdi, emma ony iýen dessime garnym ajady. Ylham 10:9, 10.

John is told in advance of the bitter-sweet experience of 1840 unto 1844, the history represented in chapter ten. That experience represented so clearly in verses nine and ten is also distinctly identified in verses two through four.

Yahýa öňünden 1840-njy ýyldan 1844-nji ýyla çenli bolan ajy-şirin tejribe, onunjy bapda şekillendirilen taryh barada habardar edilýär. Dokuzynjy we onunjy aýatlarda şeýle anyk görkezilen şol tejribe, ikinji aýatdan dördünji aýada çenli hem açyk-aýdyň kesgitlenýär.

> And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:2–4.

> Onuň elinde açyk duran kiçijik bir kitap bardy; ol sag aýagyny deňziň üstünde, çep aýagyny hem ýeriň üstünde goýdy. Ol ýolbars arlaýan ýaly güýçli ses bilen gygyryp seslendi; ol gygyryp seslenenden soň, ýedi gürrüldi öz seslerini çykardy. Ýedi gürrüldi öz seslerini çykaranlarynda, men ýazjak bolupdym; emma gökden maňa şeýle diýýän bir sesi eşitdim: «Ýedi gürrüldiniň aýdan zatlaryny möhürläp goý, olary ýazma». Ylham 10:2–4.

The “seven thunders” represent “a delineation of events” that would transpire under the first and second angels, and also “future events which will be disclosed in their order.” The “seven thunders” represent the truth that the history of the Millerites is repeated in the history of the one hundred and forty-four thousand, and the truths which were unsealed at the time of the end in 1798 and onward, represent an unsealing of truth in the latter days of God’s people. Jesus in Revelation ten, aligns with Jesus in Daniel twelve. In both passages the sealing and unsealing of testing truth in the latter days is set forth.

“Ýedi gök gürrüldisi” birinji we ikinji perişdeleriň döwründe amala aşjak “wakalaryň beýan edilişini”, şeýle hem “öz tertibi boýunça aýan ediljek geljekki wakalary” aňladýar. “Ýedi gök gürrüldisi” Millerçileriň taryhynyň ýüz kyrk dört müňüň taryhynda gaýtalanýandygyny, hem-de 1798-nji ýylda we ondan soňky döwürde ahyrzaman wagtynda möhri açylan hakykatlaryň Hudaýyň halkynyň soňky günlerinde hakykatyň möhüriniň açylmagyny aňladýandygyny görkezýär. Ylham kitaby onunjy bapdaky Isa, Danyýel kitaby on ikinji bapdaky Isa bilen laýyk gelýär. Iki parçanyň ikisinde-de soňky günlerde synag hakykatynyň möhürlenişi we möhüriniň açylyşy beýan edilýär.

Some might argue that Jesus is speaking in verse seven, but that Gabriel is speaking to Daniel in verses eleven and twelve, but it can also be understood that Jesus is speaking in all three passages. In either side of the issue, it is the voice of Christ that speaks through Daniel and the three prophetic periods in chapter twelve are the words of Christ, and He sets forth the three periods in the structure of truth. All three periods are sealed up, making them one threefold symbol.

Käbirleri ýedinji aýatda Isanyň gepleýändigini, emma on birinji we on ikinji aýatlarda Jabraýylyň Danyýele gepleýändigini öňe sürüp bilerler; ýöne munuň tersine, üç bölegiň ählisinde-de Isanyň gepleýändigi hökmünde-de düşünmek bolýar. Meseläniň haýsy tarapyndan garalsa-da, Danyýeliň üsti bilen gepleýän ses Mesihiň sesidir, we on ikinji bapdaky üç pygamberlik döwri Mesihiň sözleridir; ol bu üç döwri hakykatyň gurluşynda beýan edýär. Üç döwriň ählisi möhürlenendir, şeýlelikde olar üç gatly bir nyşany emele getirýär.

Verse seven addresses the finishing of the wonders, identifying the final work of Christ in the Most Holy Place as He blots out the sins of, and seals the one hundred and forty-four thousand. The first verse identifies the “wonders” and the last of the three verses also identifies the “wonders” as those who are blessed for waiting and experiencing a first disappointment. The period in the middle identifies the rebellion of mankind during the Sunday law crisis, while also identifying the period that leads to the Sunday law as a period of preparation for the one hundred and forty-four thousand. All the verses are directly identifying “what shall befall” Daniel’s people “in the latter days.” All three verses speak to the theme of the purification of the one hundred and forty-four thousand. The first period aligns with the third period and the middle period represents the rebellion of the entire world as they march to Armageddon.

Ýedinji aýat täsinlikleriň tamamlanmagyny beýan edýär; ol ýerde Mesihiň Iň Mukaddes Ýerdäki soňky işi, ýagny bir ýüz kyrk dört müňüň günälerini pozup, olary möhürlemegi görkezilýär. Birinji aýat “täsinlikleri” kesgitleýär, üç aýatyň iň soňkusy hem “täsinlikleri” garaşanlygy we ilkinji lapykeçligi başdan geçirenligi üçin bagtly bolanlar hökmünde kesgitleýär. Ortadaky döwür, Ýekşenbe kanuny krizisiniň dowamynda adamzadyň pitnesini kesgitleýär, şol bir wagtda hem Ýekşenbe kanunyna alyp barýan döwri bir ýüz kyrk dört müň üçin taýýarlyk döwri hökmünde görkezýär. Ähli aýatlar göni Danieliň halkynyň “soňky günlerde” “başyndan geçjek zatlary” kesgitleýär. Üçüsiniň hemmesi bir ýüz kyrk dört müňüň päklenmegi temasyna degişlidir. Birinji döwür üçünji döwre gabat gelýär, ortaky döwür bolsa tutuş dünýäniň Armageddona ýörişi mahalynda edýän pitnesini aňladýar.

If those three periods are also the seven thunders, then the three verses must identify “future events, which will be [disclosed] in their order,” and those “future events” would align with the “delineation of events that transpired under the first and second angels” from 1840 to 1844. There are several truths which this movement has accepted that are distinctly different that the pioneer understanding, yet all those truths agree with the pioneer understanding. There has been a major prophetic shift from the Millerites to now. The day for a year principle is the classic example, but there are others. An example of a major prophetic shift is represented in connection with the seven thunders.

Eger şol üç döwür hem ýedi güwwüldi bolsa, onda şol üç aýat “geljekdäki wakalary, olar öz tertibinde [aýan ediljek] wakalary” kesgitlemelidir, hem-de şol “geljekdäki wakalar” 1840-dan 1844-e çenli birinji we ikinji perişdeleriň astynda bolup geçen wakalaryň “bejergisi” bilen laýyk gelmelidir. Bu hereketiň kabul eden birnäçe hakykatlary bar, olar öňdebaryjylaryň düşünjesinden aç-açan tapawutlanýar, emma şol hakykatlaryň hemmesi öňdebaryjylaryň düşünjesi bilen ylalaşýar. Milleritlerden şu güne çenli pygamberlik düşünjesinde uly bir üýtgeşme bolup geçdi. “Bir gün — bir ýyl” ýörelgesi munuň nusgawy mysalydyr, ýöne başgalary hem bar. Uly pygamberlik üýtgeşmesiniň bir mysaly ýedi güwwüldi bilen baglanyşykly görnüşde görkezilýär.

After John was told in the last verse of chapter ten that he must prophesy again, thus emphasizing that the history of chapter ten represented both the movement of the Millerites and the one hundred and forty-four thousand, he was given a rod to measure the temple, but he was told to leave off the courtyard.

Onunjy bölümiň soňky aýatynda Ýahýa özüne täzeden pygamberlik etmelidigi aýdylanyndan soň, şeýlelik bilen onunjy bölümiň taryhynyň hem Millerçileriň hereketini, hem-de bir ýüz kyrk dört müňi aňladýandygyny aýratyn nygtap, oňa ybadathany ölçemek üçin bir hasa berildi, emma oňa howluny hasaba almazlyk buýruldy.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> Maňa hasa meňzeş gamyş berildi; perişde durup şeýle diýdi: Tur, Hudaýyň ybadathanasyny, gurbanlyk sypasyny we onuň içinde sežde edýänleri ölçe. Emma ybadathananyň daşky howlusyny taşla, ony ölçme; çünki ol beýleki milletlere berildi; olar mukaddes şäheri kyrk iki aýlap aýak astyna salarlar. Ylham 11:1, 2

When measuring the temple in post-1844, John is told to leave off the Gentiles who are represented as the courtyard. This illustration in 1844 was identifying that God had just chosen a new covenant bride, and a distinction was then made with His bride and the courtyard. Sister White is clear that the courtyard represents the Gentiles and the temple is God’s chosen people, just read the chapter, The Outer Court, in the Desire of Ages.

1844-nji ýyldan soň ybadathana ölçenilip durkak, Ýuhanna howly hökmünde şekillendirilýän beýleki milletleri hasapdan çykarmalydygy aýdylýar. 1844-nji ýyldaky bu şekil, Hudaýyň hut şol wagt täze äht gelnini saýlap alandygyny görkezýärdi, şondan soň Onuň gelni bilen howlynyň arasynda tapawut goýuldy. Uayt uýsa howlynyň beýleki milletleri aňladýandygyny, ybadathananyň bolsa Hudaýyň saýlanan halkydygyny açyk beýan edýär; diňe “Asyrlar Islegi” kitabyndaky “Daşky Howly” atly baby okaň.

John is illustrating the Millerites, who had just become God’s chosen people in 1844. A distinction was placed between the Millerites, who had just experienced the bitter-sweet message and the rest of the professed Christian world, represented as Gentiles.

Ýahýa 1844-nji ýylda ýaňy Hudaýyň saýlanan halky bolan Milleritleri şekillendirýär. Ýakynda ajy-süýji habary başdan geçiren Milleritleriň bilen, milletler hökmünde görkezilen we özlerini hristian diýip ykrar edýän dünýäniň galan böleginiň arasynda tapawut goýuldy.

The foundation was laid from 1840 until the first disappointment, and the temple was finished during the proclamation of the Midnight Cry. Then came the great disappointment and John is told to rise and measure, but leave off the Gentiles. John is illustrating the opening of the judgment, and for this reason inspiration applies the measuring of John in the verses as the symbol of the investigative judgment. What we have just set forth about John as a symbol of measuring is in agreement with typical Adventist understanding, but in this movement, there was a major shift of understanding the symbol.

Esas 1840-njy ýyldan başlap ilkinji lapykeçlige çenli goýuldy, ybadathana bolsa Gijäniň Ýarysyndaky Çagyryşyň yglan edilýän döwründe tamamlandy. Ondan soň uly lapykeçlik geldi, we Ýohanna turup ölçemek, emma başga milletlileri goýup gitmek buýrulýar. Ýohanna hökümiň açylyşyny şekillendirýär, we şu sebäpli ylham şol aýatlarda Ýohannanyň ölçegini derňew höküminiň nyşany hökmünde ulanýar. Ýohanna barada, ýagny onuň ölçegiň nyşany hökmünde görkezilişi hakynda ýaňy beýan edenlerimiz adaty Adventist düşünjesi bilen laýyk gelýär, emma bu hereketde şol nyşana düşünmekde uly üýtgeşme bolup geçdi.

In agreement with Millerite understanding, we came to see that within the history of the Millerites as represented by John in chapter ten, was also a prediction of a parallel movement that would become the one hundred and forty-four thousand. We recognized if you took the measurements of the Millerite history, and left off the time of the Gentiles, you could see the very temple John was measuring.

Milleritleriň düşünjesi bilen ylalaşyp, biz onunjy bapda Ýahýa arkaly şekillendirilen Milleritler taryhynyň içinde, ýüz kyrk dört müň boljak utgaşýan bir hereketiň hem öňünden aýdylandygyny görüp başladyk. Biz, eger Milleritler taryhynyň ölçeglerini alyp, beýleki milletleriň wagtyny aýryp goýsaňyz, onda Ýahýanyň ölçäp duran şol ybadathanasynyň özüni görüp boljakdygyna düşündik.

We came to see one 2520-year time prophecy ending in 1798 and the other in 1844, thus revealing a forty-six-year period that Christ built the Millerite temple. John identified the courtyard as Gentiles and there is a prophetic “times of the Gentiles.”

Biz 2520 ýyllyk wagt pygamberliginiň biriniň 1798-nji ýylda, beýlekisiniň bolsa 1844-nji ýylda tamamlanýandygyny görmäge geldik; şeýlelikde, Mesihiň Millerit ybadathanasyny bina eden kyrk alty ýyllyk döwri açylýar. Ýahýa howlyny beýleki milletler hökmünde kesgitledi, we “milletleriň wagtlary” diýilýän pygamberlik bar.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Olar gylyjyň agzy bilen ýykylarlar we ähli milletleriň arasyna ýesir edilip alnyp gidilerler; milletleriň wagtlary tamamlanýança, Ýerusalim başga milletler tarapyndan depgilener. Luka 21:24.

The “times” of the Gentiles is plural, and represent the two periods that both literal and spiritual Israel was trampled down. The last of the two trampling downs of paganism followed by papalism, ended in 1798. In spite of what may be claimed, the “times of the Gentiles” ended in 1798, with the arrival of the first angel. John was to start measuring in 1798, and nothing before. He was placed in the history of 1844, so to leave off the period that ended in 1798, was to leave off the courtyard, and in so doing you reveal the forty-six years when the Millerite temple was raised up by the Messenger of the Covenant. Many associated truths are derived from this application, but I am simply using this as an example of light which is different than pioneer understanding, but it is light that does not contradict the original truths, but no longer applies time.

Milletleriň “zamanlary” köplük sandadyr we göni manydaky hem-de ruhy Ysraýylyň depelenen iki döwrüni aňladýar. Butparazlygyň, soňundan hem papalygyň getiren şol iki depeleniş döwrüniň soňkysy 1798-nji ýylda tamamlandy. Näme talap edilse-de, “milletleriň zamanlary” ilkinji perişdäniň gelmegi bilen 1798-nji ýylda tamamlandy. Ýahýa ölçemäge 1798-nji ýylda başlamalydy, ondan öň däl. Ol 1844-nji ýylyň taryhynda ýerleşdirildi; şonuň üçin 1798-nji ýylda tamamlanan döwri goýup aýyrmak, daşky howlyny goýup aýyrmakdy, we şeýle etmek bilen Äht Äleminiň Habarçysy tarapyndan Millerit ybadathanasynyň bina edilen kyrk alty ýylyny açyp görkezýärsiňiz. Köp baglanyşykly hakykatlar bu ulanylyşdan gelip çykýar, emma men muny diňe pioner düşünjesinden tapawutly bolan nuryň bir mysaly hökmünde ulanýaryn; ýöne bu, ilkinji hakykatlara garşy gelmeýän, emma indi wagta degişli edilmeýän nurdur.

That particular truth was recognized before 9/11, but was really established deeply post-9/11. The truth of John measuring the temple cannot be separated from the seven thunders, for it is the very same passage. There is a truth about the application of the seven thunders that was sealed up until the period where the “wonders” of Daniel chapter twelve are accomplished. The application of the “seven thunders” that was unsealed post-July 2023 aligns perfectly, or should I say it complements the three verses of Daniel twelve in a profound way.

Şol aýratyn hakykat 11-nji sentýabrdan öň ykrar edilipdi, ýöne aslynda 11-nji sentýabrdan soň çuňňur berkidildi. Ýahýanyň ybadathanany ölçemegi baradaky hakykaty ýedi gök gürlemesinden aýry göz öňüne getirmek mümkin däldir, çünki bu hut şol bir parçadyr. Ýedi gök gürlemesiniň ulanylyşy barada, Daniel kitabynyň on ikinji babyndaky “ajaýyp zatlar” amala aşýan döwre çenli möhürlenen bir hakykat bardy. 2023-nji ýylyň iýulyndan soň açylan “ýedi gök gürlemesiniň” ulanylyşy Danieliň on ikinji babyndaky üç aýata doly laýyk gelýär, ýa-da aýtsam, olary çuň manyda doldurýar.

Sister White employs the word complement, not the word compliment to describe the relation of the books of Daniel and Revelation. Complement, which means “to bring to perfection,” is what the two prophetic books do for one another. The seven thunders, when unsealed in Daniel chapter twelve post-July 2023, bring the message therein to perfection. What opens up the seven thunders is the principle of alpha and omega in conjunction with the structure of truth.

Waýt uýam Daniel bilen Ylham kitaplarynyň arasyndaky gatnaşygy beýan etmek üçin compliment sözüni däl-de, complement sözüni ulanýar. “Kämillige ýetirmek” diýen manyny berýän complement — şol iki pygamberlik kitabynyň biri-birine edýän zadydyr. 2023-nji ýylyň iýulyndan soň Daniel kitabynyň on ikinji babynda açylan ýedi gümmürdi şol ýerde ýerleşýän habary kämillige ýetirýär. Ýedi gümmürdini açýan zat bolsa, hakykatyň gurluşy bilen utgaşykda bolan alfa we omega ýörelgesidir.

The “times” of the Gentiles was fulfilled in 1798, and represents two periods’ of 1260 years when paganism and then papalism trampled down the sanctuary and the host. When measuring the temple, we are to leave off the courtyard, and the courtyard stretches to 1798, but post-1844, time is no longer. Today the 1260 years simply represent a period of time that identifies the distinction between the temple and the courtyard. For this reason, from July 18, 2020 unto July of 2023 the trampling down was accomplished. To measure the temple today, in conjunction with the seven thunders that represent a delineation of events that transpired under the first and second angels’ messages, is the work assigned to John. “Our great work” is to “combine” the messages of the three angels, thus identifying a prophetic work that had not been done in prior covenant history, and is very rarely done even now. When we leave off the courtyard representing the times of the Gentiles, we are leaving off the 1260 years of papal persecution that ended at the time of the end in 1798.

Milletleriň “wagtlary” 1798-nji ýylda doly ýerine ýetirildi we mukaddes ýeri hem-de goşuny butparazlygyň, soň bolsa papalygyň aýak astyna alyp depelemän geçen 1260 ýyldan ybarat iki döwri aňladýar. Ybadathanany ölçänimizde, howlyny goýup geçmelidiris, we howly 1798-nji ýyla çenli uzaýar, emma 1844-den soň indi wagt ýokdur. Häzirki wagtda 1260 ýyl diňe ybadathana bilen howlynyň arasyndaky tapawudy kesgitleýän bir wagt döwrüni aňladýar. Şonuň üçin, 2020-nji ýylyň 18-nji iýulyndan 2023-nji ýylyň iýulyna çenli depelemek işi amala aşyryldy. Häzirki wagtda ybadathanany ölçemek, birinji we ikinji perişdeleriň habarlary döwründe bolup geçen wakalaryň bir çäklendirilip görkezilişini aňladýan ýedi gök gümmürdisi bilen baglanyşykda, Ýuhanna berlen işdir. “Biziň beýik işimiz” üç perişdäniň habarlaryny “birleşdirmekden” ybaratdyr; şeýle etmek bilen, öňki äht taryhynda ýerine ýetirilmedik we hatda häzirki wagtda hem örän seýrek ýerine ýetirilýän pygamberlik işini kesgitleýäris. Milletleriň wagtlaryny aňladýan howlyny goýup geçýänimizde, 1798-nji ýylda ahyrzamanyň başlangyjynda tamamlanan papalyk yzarlamasynyň 1260 ýylyny hem goýup geçýäris.

The temple that was erected over forty-six years in Millerite history identifies a temple that is erected from July of 2023, until just before the Sunday law. That history is the period of the seven thunders “future events,” that “will be”, not might be, “disclosed in their order.”

Millerçi taryhyndaky kyrk alty ýylyň dowamynda gurlan ybadathana 2023-nji ýylyň iýul aýyndan başlap, Ýekşenbe kanunyndan az öňe çenli gurulýan bir ybadathanany alamatlandyrýar. Şol taryh ýedi gümmürdiň “geljek wakalar” döwrüdir; olar “öz tertibinde aýan ediler” — “mümkin” däl, eýsem hökmany suratda “bolar”.

When we combine the history of the first angel, with that of the second, we find the history begins with an alpha disappointment and ends with an omega disappointment. When we align the prophetic waymarks in the history of the first angel from 1840 unto April 19, 1844, with the waymarks of the second angel who arrived at that time and continued until the arrival of the third on October 22, 1844—we have two periods that both begin and end with the arrival of an angel. The history of the first unto the second illustrates the history of the second to the third.

Ilkinji perişdäniň taryhyny ikinjiniňki bilen birleşdirenimizde, bu taryhyň alfa lapykeçligi bilen başlanýandygyny we omega lapykeçligi bilen tamamlanýandygyny görýäris. 1840-njy ýyldan 1844-nji ýylyň 19-njy apreline çenli bolan ilkinji perişdäniň taryhyndaky pygamberlik belliklerini, şol wagtda gelen we 1844-nji ýylyň 22-nji oktýabrynda üçünjiniň gelmegine çenli dowam eden ikinji perişdäniň bellikleri bilen deňleşdirenimizde, ikisi hem perişdäniň gelişi bilen başlanýan we perişdäniň gelişi bilen tamamlanýan iki döwrümiz bolýar. Ilkinjiden ikinjä çenli bolan taryh, ikinjiden üçünjä çenli bolan taryhy şöhlelendirýär.

A prophetic witness that this is a valid application is found in the alpha and omega of the application. Two parallel lines applied together and the beginning and the ending of both lines identifies the arrival of an angel. Then when they are combined line upon line together into one line, the beginning marks the first disappointment and the ending marks the great disappointment. A further proof is found in the principles of alpha and omega that identifies the end as greater than the beginning. An alpha disappointment that ends with the great omega disappointment identifies the lesser and greater element of alpha and omega.

Munuň ýerlikli bir ulanylyşdygyna şaýatlyk edýän pygamberlik subuty, şol ulanylyşyň alfasynda we omegasynda tapylýar. Bilelikde ulanylýan iki parallel çyzyk hem-de iki çyzygyň başlangyjy bilen soňy bir perişdäniň gelşini görkezýär. Soňra olar setir üstüne setir bilelikde bir çyzyga birleşdirilende, başlangyç ilkinji lapykeçligi, soňy bolsa beýik lapykeçligi görkezýär. Goşmaça bir subut hem, soňunyň başlangyçdan beýikdigini görkezýän alfa we omega ýörelgelerinde tapylýar. Beýik omega lapykeçligi bilen tamamlanýan bir alfa lapykeçligi, alfa we omeganň kiçi hem-de uly böleklerini görkezýär.

When we begin at April 19, 1844, (the arrival of the second angel that leads to the arrival of the third on October 22, 1844); and we then also begin the second line on August 11, 1840, which ends at April 19, 1844, we find the disappointment of April 19, 1844 is both the alpha and omega of the prophetic line which is produced by combining the prophetic line of the first and second angels.

1844-nji ýylyň 19-njy aprelinden (1844-nji ýylyň 22-nji oktýabrynda üçünji perişdäniň gelmegine alyp barýan ikinji perişdäniň gelmegi) başlanymyzda; we soňra hem 1840-njy ýylyň 11-nji awgustynda başlanyp, 1844-nji ýylyň 19-njy aprelinde tamamlanýan ikinji çyzygy hem başlanymyzda, 1844-nji ýylyň 19-njy aprelindäki lapykeçligiň birinji we ikinji perişdeleriň pygamberlik çyzyklarynyň birleşdirilmegi arkaly emele gelen pygamberlik çyzygynyň hem alfasy, hem-de omegasy bolandygyny görýäris.

At the end of the period, you have the third angel arriving along with the second angel, thus typifying 9/11, and the two voices of the mighty angel of Revelation chapter eighteen. The two voices are both the second and third angel’s messages, and those two angels touched each other on October 22, 1844, and they meet again when the two histories are brought together line upon line. Brought together in this fashion they represent the history of the first disappointment unto the great disappointment, and the waymark in the middle of that history in the time of the Millerites was the Exeter camp meeting where two classes of worshippers were manifested, representing the rebellion of the foolish virgins in the parable, and identifying the middle waymark as rebellion.

Döwrüň ahyrynda, üçünji perişde ikinji perişde bilen bilelikde gelýär; şeýlelikde ol 9/11-ni hem-de Ylham kitabynyň on sekizinji babyndaky güýçli perişdäniň iki sesini alamatlandyrýar. Bu iki ses hem ikinji, hem-de üçünji perişdäniň habarlarydyr, şol iki perişde 1844-nji ýylyň 22-nji oktýabrynda biri-birine degipdi, hem-de şol iki taryh setir üstüne setir getirilende olar ýene duşuşýarlar. Şu görnüşde bile getirilende, olar ilkinji lapykeçlikden beýik lapykeçlige çenli bolan taryhy aňladýarlar, şol taryhyň ortasyndaky ýolbelgi bolsa Milleritleriň döwründe iki topar ybadat edijiniň ýüze çykan Exeter çadyr ýygnagydy; bu, tymsaldaky akylsyz gyzlaryň pitnesini aňladyp, ortaky ýolbelgini pitne hökmünde kesgitleýär.

The seven thunders represent the history of the first and second angel’s messages combined line upon line, which then identifies a history from the first disappointment to the great disappointment in the history of the one-hundred and forty-four thousand. The understanding of what that history represents prophetically aligns identically with the message represented in Daniel twelve as being sealed up until the time of the end.

Ýedi gürrüldiler birinji hem-de ikinji perişdäniň habarlarynyň setir üstüne setir birleşen taryhyny aňladýar; bu bolsa ýüz kyrk dört müňüň taryhynda birinji lapykeçlikden beýik lapykeçlige çenli bolan bir taryhy kesgitleýär. Şol taryhyň pygamberlik taýdan nämäni aňladýandygyna degişli düşünje, Daniel on ikide ahyrzamanyň wagtyna çenli möhürlenip goýlan hökmünde görkezilen habar bilen doly gabat gelýär.

We will continue this study in the next article, but I will leave the portion of Daniels last vision which only addresses Daniel’s illustration of God’s people in the latter days. Note in the context of the rule of first mention, that in verse one Daniel is in a class who understands the vision. The first thing mentioned in the vision is an illustration of Daniel as the wise who understand, and the last nine verses are all about the wise who understand on the twenty-second day.

Bu gözlegi indiki makalada dowam etdireris, ýöne men Danieliň iň soňky görnüşiniň diňe soňky günlerde Hudaýyň halkynyň beýanyna degişli bölegini galdyraryn. Ilkinji agzalma düzgüniniň çäginde şuny belläň: birinji aýatda Daniel görnüşe düşünýänleriň toparyndadyr. Görüşde ilkinji agzalýan zat, düşünýän parasatlylaryň biri hökmünde Danieliň bir beýanydyr, we soňky dokuz aýatyň hemmesi ýigrimi ikinji gün düşünýän parasatlylar hakyndadyr.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision.

> Pars patyşasy Kiriň hökümdarlygynyň üçünji ýylynda, ady Beltşassar diýlip atlandyrylan Danyýele bir zat aýan edildi; ol zat hakykatdy, emma bellenen wagt uzaga çekýärdi; ol zada düşünipdi we görnüşe akyl ýetiripdi.

> In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold

> Şol günlerde men, Daniýel, doly üç hepde ýas tutýardym. Men ýakymly çörek iýmedim, agzyma et hem çakyr hem degmedi; üç doly hepde tamam bolýança, asla özümi ýag bilen ýaglamadym. Birinji aýyň ýigrimi dördünji güni bolsa, beýik derýanyň—ýagny Hiddekeliň—kenarynda durkam, gözlerimi ýokary galdyryp seretdim, ine, gördüm.

> a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.

> Zygyr matadan geýnen, bili Ufaz altyny bilen guşalan belli bir adam; onuň bedeni hem beril daşy ýalydy, ýüzi ýyldyrymyň keşbi kimindi, gözleri ot çyralary ýalydy, gollary we aýaklary ýylmanan bürünç reňkine meňzeýärdi, sözleriniň sesi bolsa köp halkyň sesine meňzeýärdi.

> 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.

> Men, Danyýel, bu görnüşi ýeke özüm gördüm; çünki meniň bilen bolan adamlar bu görnüşi görmediler. Emma olaryň üstüne uly bir titreme geldi, şonuň üçin gizlenmek üçin gaçyp gitdiler. Şonuň üçin men ýeke özüm galdym we bu beýik görnüşi gördüm; mende hiç güýç galmady. Çünki meniň görküm içimde bozulyşa öwrüldi, we mende hiç güýç galmady.

> 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,

> Onuň sözleriniň sesini hem eşitdim; onuň sözleriniň sesini eşidenimde, ýüzüm ýerde bolmak bilen, ýüzüme ýykyllyp, agyr ukuda boldum. Ine, bir el maňa degdi; ol meni dyzlarymyň üstüne we ellerimiň aýalarynyň üstüne galdyrdy. Soň ol maňa diýdi,

> O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent.

> Eý, Daniel, sen örän söýgüli adamsyň, saňa aýdýan sözlerime düşün we dik dur; çünki men indi saňa iberildim.

> And when he had spoken this word unto me, I stood trembling. Then said he unto me,

> Ol bu sözi maňa aýdandan soň, men titräp aýaga galdym. Soňra ol maňa şeýle diýdi,

> 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. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.

> Gorkma, eý Danyýel; çünki sen düşünmäge hem-de öz Hudaýyňyň öňünde özüňi pese salmaga ýüregiňi goýan ilkinji günüňden bäri sözleriň eşidildi, men hem seniň sözleriň sebäpli geldim. Emma Pars patyşalygynyň serdary maňa ýigrimi bir gün garşy durdy; emma ine, baş serdarlaryň birisi bolan Mikaýyl maňa kömege geldi; men hem ol ýerde Pars şalarynyň ýanynda galdym.

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days.

> Indi men seniň halkyňyň ahyrky günlerde başyna nämeler geljekdigine saňa düşündirmek üçin geldim; çünki bu görnüş entegem köp günler üçindir.

> And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me,

> Ol maňa şeýle sözleri aýdanda, men ýüzümi ýere bakdyrdym, dilsiz boldum. Ine, ynsan ogullarynyň keşbine meňzeş bir zat dodaklaryma degdi; şondan soň men agzymy açyp gepledim-de, öňümde duran kişä şeýle diýdim,

> O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord?

> Eý agam, görnüş sebäpli gam-gussam maňa öwrüldi, mende bolsa hiç güýç galmady. Çünki bu agamyň hyzmatkäri bu agam bilen nädip gürleşip biler?

> for as for me, straightway there remained no strength in me, neither is there breath left in me. Then there came again and touched me one like the appearance of a man, and he strengthened me, And said,

> çünki maňa gezek gelende, şol bada mende hiç güýç galmady, hatda mende dem hem galmady. Soňra ýene-de adamyň sypatyna meňzeş biri gelip, maňa degdi-de, meni güýçlendirdi. Şeýle diýdi:

> O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. …

> Eý, örän söýülýän adam, gorkma: saňa parahatlyk bolsun; güýçli bol, hawa, güýçli bol. Ol maňa şeýle diýip aýdandan soň, men berkidildim-de: Goý, agamyz sözlesin; çünki sen meni güýçlendirdiň, diýdim. …

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.

> Emma sen, eý Danyýel, bu sözleri gizle we kitaby ahyrzamanyň wagtyna çenli möhürle: köpler o ýana-bu ýana gatnarlar, bilim bolsa artar.

> Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

> Soňra men, Daniýel, seretdim, ine, başga iki kişi durdy: biri derýanyň kenarynyň bu tarapynda, beýlekisi bolsa derýanyň kenarynyň ol tarapynda. Şonda olaryň biri derýanyň suwlarynyň üstünde duran, zygyr lybasly adama şeýle diýdi: «Bu täsin zatlaryň soňuna çenli näçe wagt geçer?»

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.

> Men derýanyň suwlarynyň üstünde duran, zygyr geýnen adamyň sag elini hem çep elini göge galdyryp, ebediy ýaşaýjynyň ady bilen ant içendigini eşitdim: munuň bir wagt, wagtlar we ýarym wagt boljakdygyny; mukaddes halkyň güýjüni dargatmagy tamamlanynda bolsa, bu zatlaryň ählisi ýerine ýeter.

> And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things?

> Men eşitdim, emma düşünmedim; şonda men: «Eý Rebbim, bu zatlaryň ahyry näme bolar?» diýip soradym.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. 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.

> Ol şeýle diýdi: „Öz ýoluň bilen git, eý Daniel; çünki bu sözler ahyrzamanyň wagtyna çenli ýapylyp, möhürlenendir. Köp adamlar arassalanar, agardarlar we synagdan geçirilerler; emma erbetler erbetlik ederler; erbetleriň hiç biri düşünmez, ýöne paýhaslylar düşünerler.“

> And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.

> Gündelik gurbanlygyň aýryljak wagtyndan hem-de weýrançylyk getirýän nejisligiň dikiljek pursadyndan başlap, bir müň iki ýüz togsan gün bolar.

> Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.

> Bagtlydyr ol garaşýan we müň üç ýüz otuz bäş güne ýetýän.

> But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 10:1–18; 12:4–13.

> Emma sen öz ýoluň bilen ahyryna çenli git; çünki sen rahat taparsyň we günleriň ahyrynda öz püşgäňde durarsyň. Daniýel 10:1–18; 12:4–13.

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