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

Danyýel kitaby — bir ýüz ýetmiş ýedinji bölüm

The Sealing of the 144,000: Insights from Daniel’s Vision and Prophetic Symbolism

144 000 Adamyň Möhürlenmegi: Danyýeliň Görnüşinden we pygamberlik nyşanlaryndan alnan düşünjeler

Author

Jeff Pippenger

Published

April 7, 2024

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Daniel was touched three times in chapter ten, the first and last time by Gabriel and the middle touch was by Christ. It was the middle touch where Daniel most keenly felt his corruption, for the middle waymark of truth represents rebellion. It was Michael who touched Daniel the second time, for He had descended at the end of twenty-one days.

Daniel onunjy bapda üç gezek degildi: birinji we soňky gezek Jabraýyl tarapyndan, ortaky degiş bolsa Mesih tarapyndan boldy. Hut şol ortaky degişde Daniel öz bozuk tebigatyny iň çuň duýdy, çünki hakykatyň ortaky ýol belgisi pitneçiligi aňladýar. Danieli ikinji gezek degen Mihaildi, çünki Ol ýigrimi bir günüň ahyrynda inip gelipdi.

At the end of three and a half symbolic days, in which the two witnesses of Revelation chapter eleven lie dead in the street, a voice resurrects the two witnesses. It is the voice of the archangel that resurrects. The descent of Michael in Daniel chapter ten, at the twenty-second day aligns with the resurrection of the two witnesses in 2023. While the two witnesses were dead in the street, Ezekiel was shown their scattered bones and asked if he thought those dead dry bones in the valley could be resurrected, and all Ezekiel would answer is, “Lord thou knowest.”

On bir ýarym simwolik gününiň ahyrynda, Ylham kitabynyň on birinji babyndaky iki şaýat köçede öli ýatyrka, bir ses şol iki şaýady direldýär. Direldýän baş perişdäniň sesidir. Daniýel kitabynyň onunjy babynda, ýigrimi ikinji günde Mikailiň inişi 2023-nji ýylda iki şaýadyň direlişi bilen gabat gelýär. Iki şaýat köçede öli ýatyrka, Ýezekiele olaryň pytran süňkleri görkezildi we jülgedäki şol öli, gurak süňkleriň direlip-bilmejekdigi soraldy; Ýezekieliň berjek ýeke-täk jogaby bolsa: «Ýa Reb, Sen bilýärsiň» boldy.

Ezekiel was then told to prophesy to the bones, which he did, and when he did, they were formed together, but were still not alive. Ezekiel’s first prophecy was gathering the bones together, but it would require a second prophecy to resurrect the bones as an army. The second prophecy of Ezekiel was the prophecy of the third woe, as represented by the four winds that brought the bones to life. The first Adam was created perfect, but afterwards sinned and passed death on to all his posterity. The resurrection of Ezekiel’s dead bones parallels the creation of Adam in his perfection, for Adam was first formed, and then the Lord breathed into him the breath of life.

Sonra Ýezekile süňklere pygamberlik etmegi buýurdylar; ol hem şeýle etdi. Şeýle edende, olar bir ýere jemlenip, birleşdiler, ýöne heniz hem janly däldiler. Ýezekiliň ilkinji pygamberligi süňkleriň bir ýere ýygnalmagy boldy, emma ol süňkleriň goşun hökmünde direlmegi üçin ikinji bir pygamberlik zerur boljakdy. Ýezekiliň ikinji pygamberligi, süňklere ýaşaýyş getiren dört ýel arkaly görkezilen üçünji waýyň pygamberligidi. Ilkinji Adam kämil ýagdaýda ýaradylan bolsa-da, soňra günä edip, ölümi ähli nesline geçirdi. Ýezekiliň öli süňkleriniň direlişi Adamyň kämil ýagdaýdaky ýaradylyşy bilen ugurdaşdyr, çünki Adam ilki emele getirildi, soňra bolsa Reb onuň burnuna ýaşaýyş demini üfledi.

This is not to say that the two witnesses receive glorified bodies when they are brought back to life, for that doesn’t occur until the second coming, but their resurrection parallel’s Daniel’s vision of the causative “marah” vision, when they are changed into the image they then behold. Line upon line, the process of the sealing is very carefully laid out by the prophetic testimony.

Bu, iki şaýadyň gaýtadan ýaşadylanda şöhratlandyrylan bedenleri alýandygyny aýtmak däldir, çünki bu diňe ikinji gelişde bolup geçýär; emma olaryň direlişi, sebäpkär “marah” görnüşiniň Danyýeliň görnüşi bilen ugurdaşdyr, ýagny olar şol wagt görýän keşbine üýtgedilýärler. Setir üstüne setir, möhürlenişiň işi pygamberlik şaýatlygy arkaly örän seresaplylyk bilen beýan edilendir.

In Revelation chapter eleven, “after three days and an half the Spirit of life from God entered” into the two witnesses, “and they” then “stood upon their feet; and great fear fell upon them which saw them,” and there was then “a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them.”

Ylham kitabyň on birinji babynda, “üç ýarym günden soňra Hudaýdan bolan ýaşaýyş ruhy” şol iki şaýada “girdi”, şondan soň “olar aýaklarynyň üstünde durdular; olary görenleriň üstüne uly gorky düşdi”, soňra bolsa “gökden olara şeýle diýýän beýik bir ses” boldy: “Bu ýere çykyň.” “Olar bulut içinde göge çykdylar; duşmanlary hem olary görüp durdy.”

First, the Spirit entered into them, then they stood upon their feet, and when they stood, fear fell upon their enemies who had previously rejoiced over their deaths. Then a voice calls them up, and their enemies witness the event. With Ezekiel, they are first identified as scattered and dead in the valley, then a prophecy is proclaimed that gathers them together, then the second prophecy causes them to stand up as a mighty army. With Daniel, he first sees the great vision that produces a separation of two classes, and he is then touched three times.

Ilki bilen Ruh olaryň içine girdi, soňra olar aýak üstüne galdylar, we olar aýak üstüne galanlarynda, öň olaryň ölümlerine şatlanýan duşmanlarynyň üstüne gorky indi. Soň bir ses olary ýokara çagyrýar, we olaryň duşmanlary bu wakanyň şaýady bolýarlar. Ezekiel bilen, olar ilki jülgede dargan we öli hökmünde tanalýarlar, soň olary bir ýere jemleýän pygamberlik yglan edilýär, soňra ikinji pygamberlik olaryň güýçli goşun bolup aýaga galmagyna sebäp bolýar. Daniel bilen bolsa, ol ilki iki toparyň bölünmegine getirýän beýik görnüşi görýär, we soňra oňa üç gezek degilýär.

The first time he was touched he had no strength, he was in a deep sleep, and his face was towards the ground. Sleep represents death. Yet he heard the words spoken.

Ilkinji gezek oňa degleninde, onda hiç güýç ýokdy; ol agyr ukuda ýatyrdy, ýüzi bolsa ýere tarapdy. Ukulyk ölümi aňladýar. Şeýle-de bolsa, aýdylan sözleri eşitdi.

> Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice. John 5:28.

> Muňa geň galmaň; çünki guburlardakylaryň hemmesiniň Onuň sesini eşitjek sagady gelýär. Ýahýa 5:28.

Gabriel then brought Daniel to his hands and knees, and then commanded him to stand, which he did, though he was trembling. He then heard the words of Gabriel, but he was left dumb. Ezekiel had also seen the vision of Christ and it produced a similar sequence of events.

Soňra Jebraýyl Daniýeli elleriniň we dyzlarynyň üstüne getirdi, soňra-da oňa ýerinden turmagy buýurdy; ol hem titreýän bolsa-da, turdy. Şondan soň ol Jebraýylyň sözlerini eşitdi, emma dili tutulyp galdy. Ezekiýel hem Mesihiň görnüşini görüpdi we bu hem wakalaryň şoňa meňzeş yzly-yzyna gelmegine sebäp bolupdy.

> And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it. And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake. And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 1:26–2:2.

> Olaryň başlarynyň üstündäki giňişligiň ýokarsynda tagta meňzeş bir zadyň keşbi bardy; ol gök ýakut daşynyň görnüşine meňzeýärdi. Tagta meňzeş zadyň keşbiniň üstünde bolsa, ýokarda onuň üstünde adam keşbine meňzeş bir görnüş bardy. Men onuň biliniň görnüşinden ýokarysyna çenli içinden töweregine ýaýran otuň keşbi kimin, sähraýy reňke meňzeş bir zady gördüm; biliniň görnüşinden aşagyna çenli hem otuň keşbi kimin bir zady gördüm, onuň töwereginde nur bardy. Ýagyşly günde bulutda görünýän älemgoşaryň keşbi nähili bolsa, töweregindäki nuryň keşbi hem şonuň ýalydy. Ine, Rebbiň şöhratynyň meňzeşliginiň keşbi şeýledi. Men muny görenimde ýüzin ýere kapan boldum we sözleýän Biriniň sesini eşitdim. Ol maňa şeýle diýdi: «Eý, ynsan ogly, aýagyň üstünde dur, Men saňa sözlärin». Ol maňa sözlän wagty Ruh içime girdi we meni aýagymyň üstünde goýdy; şonda men maňa sözleýäni eşitdim. Ezekiel 1:26–2:2.

The vision caused both Ezekiel and Daniel to be humbled into dust, where they were prostrated upon the ground. In that condition they both still heard the word of the Lord, and they were both brought to a standing condition to hear the words that were spoken to them, and when they heard the words “the Spirit entered into” them. The combination of divinity is accomplished by the reception of the Word of God that is conveyed by the Holy Spirit. The “Word” is what transmits divinity into humanity. This truth must be recognized in order to understand the seriousness and significance of the prophetic history which Gabriel provides Daniel with in chapter eleven. The prophetic history represented in chapter eleven, is the conduit by which holy oil is conveyed to the wise virgins.

Görünüş, hem Ezekieli, hem-de Daniýeli tozana deňli peseldip, olary ýere ýüzin ýatmaga getirdi. Şol ýagdaýda olaryň ikisi-de Rebbiň sözüni heniz eşidýärdiler, hem-de özlerine aýdylan sözleri eşitmek üçin ikisi-de aýak üstüne galdyryldy; we “Ruh olaryň içine girdi” diýen sözleri eşidenlerinde şeýle boldy. Ylahylygyň birleşmesi, Mukaddes Ruh arkaly ýetirilýän Hudaýyň Sözüniň kabul edilmegi bilen amala aşýar. “Söz” ylahylygy ynsanlyga geçirýän zatdyr. On birinji bapda Gabrieliň Daniýele berýän pygamberlik taryhynyň çynlakaýlygyny we ähmiýetini düşünmek üçin bu hakykat ykrar edilmelidir. On birinji bapda beýan edilýän pygamberlik taryhy, mukaddes ýagyň dana gyzlara geçirilýän geçirijisidir.

With Ezekiel, he is immediately instructed that he is to present a message to Laodicean Adventism, though Ezekiel is informed from the outset that Laodicean Adventism will not hear his words, for they are a rebellious house. Ezekiel’s experience is Isaiah’s experience in chapter six, and therefore upon two witnesses when God awakens Daniel from sleep, which is a symbol of death, Daniel is given a message for the rebellious house of Laodicean Adventism, but they will not hear.

Ezekiel bilen baglylykda, oňa derrew Laodikýa Adventizmine bir habary ýetirmegi buýurylýar; ýöne başdanda Ezekiele olaryň pitneçi bir öý bolandyklary sebäpli onuň sözlerine gulak asmajakdyklary hem mälim edilýär. Ezekieliň tejribesi Işaýanyň altynjy bapdaky tejribesidir; şonuň üçin hem, iki şaýadyň esasynda, Hudaý ukudan oýaran wagtynda — ol ölümüň nyşanydyr — Daniele Laodikýa Adventizminiň pitneçi öýi üçin bir habar berilýär, emma olar gulak asmazlar.

Daniel is then touched a second time, by Christ Himself, who touches Daniel’s lips, just as he had touched Isaiah’s lips with a coal from the altar. Then Daniel could speak, but he was still without strength, and still had no breath. According to Ezekiel the breath comes with the message of the “four winds”, which was Ezekiel’s second prophecy. Ezekiel’s prophecy of the four winds aligns with Daniel’s third touch, for it is then that breath comes into the bones and they stand as a mighty army. It is in Daniel’s third touch that he is strengthened.

Soňra Danyýele ikinji gezek, hut Mesihe Özi tarapyndan degilýär; Ol Danyýeliň dodaklaryna degýär, edil Işaýanyň dodaklaryna gurbanlyk sypasyndan alnan köz bilen degeni ýaly. Şondan soň Danyýel gürläp bildi, emma ol heniz hem güýjsüzdi, heniz hem demi ýokdy. Ezekieliň ýazgysyna görä, dem “dört ýeliň” habary bilen gelýär; bu bolsa Ezekieliň ikinji pygamberligidi. Ezekieliň dört ýel baradaky pygamberligi Danyýeliň üçünji gezek degilmegine laýyk gelýär, çünki hut şonda süňklere dem girýär we olar güýçli bir goşun bolup aýaga galýarlar. Danyýel hut üçünji gezek degilende güýçlendirilýär.

On July 18, 2020, God’s last-day people were scattered and entered into the tarrying time of the parable. The history of the sealing was illustrated in the history of October 22, 1844, unto the rebellion of 1863. The line of history there represented overlays with September 11, 2001, unto the Sunday law, but it also overlays with the history of July 18, 2020, unto the Sunday law. This prophetic phenomenon is based upon the fact that symbols have more than one meaning, and the meaning is to be determined by the context where they are applied.

2020-nji ýylyň 18-nji iýulynda Hudaýyň ahyrky günlerdäki halky dargadyldy we tymsalyň egleniş döwrüne girdi. Möhürlenmegiň taryhy 1844-nji ýylyň 22-nji oktýabrynyň taryhynda, 1863-nji ýylyň gozgalaňyna çenli şekillendirildi. Şol ýerde görkezilen taryh ugry 2001-nji ýylyň 11-nji sentýabryndan başlap Ýekşenbe kanunyna çenli döwür bilen gabat gelýär, emma ol 2020-nji ýylyň 18-nji iýulyndan başlap Ýekşenbe kanunyna çenli bolan taryh bilen hem gabat gelýär. Bu pygamberlik hadysasy alamatlaryň birden köp manysy bolýandygyna esaslanýar, we olaryň manysy haýsy baglamda ulanylýandygyna görä kesgitlenmelidir.

When we consider the arrival and work of any of the three angels they are governed by the same sequence of events. They arrive at the point when the prediction associated with them is unsealed. That prediction is structured upon three steps. Its arrival, its empowerment and the closed door at its end. There are other waymarks within the history, but the three testing waymarks of the arrival of any of the three angels is the first waymark where a prophecy is unsealed. The message that is unsealed is empowered through a confirmation, and that confirmation and empowerment then tests the men and women of that history. The conclusion of the history produces a litmus test which demonstrates whether those standing at the third test are wise or foolish.

Üç perişdäniň haýsydyr biriniň gelşini we işini göz öňünde tutanymyzda, olaryň hemmesi şol bir wakalar yzygiderliligi tarapyndan dolandyrylýar. Olar özleri bilen baglanyşykly öňünden aýdylyşyň möhüriniň açylýan pursadynda gelýärler. Şol öňünden aýdylyş üç basgançak esasynda düzülendir: onuň gelşi, onuň güýçlendirilşi we onuň ahyryndaky ýapyk gapy. Bu taryhyň içinde başga ýol belgileri hem bardyr, emma üç perişdäniň haýsydyr biriniň gelşindäki üç synagly ýol belgisiniň ilkinjisi, pygamberligiň möhüriniň açylýan ilkinji ýol belgisidir. Möhüri açylan habar tassyklama arkaly güýçlendirilýär, şol tassyklama bilen güýçlendiriş hem soňra şol taryhyň erkeklerini we aýallaryny synag edýär. Taryhyň jemlenişi, üçünji synagda duranlaryň paýhaslymy ýa-da akylsyzdygyny görkezýän bir lakmus synagyny emele getirýär.

Within the history of September 11, 2001 unto the Sunday law you can identify three angels. The first arrived on September 11, 2001, the second arrived on July 18, 2020, and the third arrives at the soon coming Sunday law (the litmus test). October 22, 1844 aligns with September 11, 2001, and 1856 aligns with July 18, 2020, and 1863 aligns with the Sunday law. That being said, October 22, 1844 to 1863 also aligns with July 18, 2020, unto the Sunday law, for July 18 was the arrival of the second angel of the history of the sealing. The following history is still correctly identified as simply the waymarks of any angel.

2001-nji ýylyň 11-nji sentýabrynyň taryhynyň içinde, Ýekşenbe kanunyna çenli, üç perişdäni tanap bolýar. Birinjisi 2001-nji ýylyň 11-nji sentýabrynda geldi, ikinjisi 2020-nji ýylyň 18-nji iýulynda geldi, üçünjisi bolsa ýakyn wagtda geljek Ýekşenbe kanunynda (litmus synagy) gelýär. 1844-nji ýylyň 22-nji oktýabry 2001-nji ýylyň 11-nji sentýabry bilen gabat gelýär, 1856-njy ýyl 2020-nji ýylyň 18-nji iýuly bilen gabat gelýär, 1863-nji ýyl bolsa Ýekşenbe kanuny bilen gabat gelýär. Şeýle diýlip, 1844-nji ýylyň 22-nji oktýabryndan 1863-nji ýyla çenli döwür hem 2020-nji ýylyň 18-nji iýulyndan Ýekşenbe kanunyna çenli döwür bilen gabat gelýär, sebäbi 18-nji iýul möhürleniş taryhynyň ikinji perişdesiniň gelişi boldy. Aşakdaky taryh heniz-de dogry ýagdaýda diňe islendik perişdäniň ýol bellikleri hökmünde kesgitlenýär.

On July 18, 2020, there was a truth unsealed that was to test that generation. The second step in that history is when the two witnesses are resurrected. They are then tested as to whether they will accept the light then revealed, which is going on now. Then at the Sunday law (the litmus test), it will be revealed who is and who isn’t a wise virgin. When we consider the history as simply the structure of a singular angel and then lay October 22, 1844, through to the rebellion of 1863, over the history of July 18, 2020 unto the Sunday law, we find that in 1849, Sister White identified that the Lord had stretched forth His hand again to gather the remnant of His people.

2020-nji ýylyň 18-nji iýulynda şol nesli synagdan geçirmek üçin açylan bir hakykat bardy. Şol taryhyň ikinji ädimi iki şaýadyň direldilýän wagtydyr. Soňra olar häzir bolup geçýän, şol wagt aýan edilen nury kabul edip-etmejekdikleri boýunça synagdan geçirilýärler. Soň bolsa ýekşenbe kanunynda (litmus synagynda) kimiň paýhasly gyzdygy, kimiň bolsa däldigi aýan bolar. Taryhy ýekeje perişdäniň gurluşy hökmünde ýönekeý ele alyp, 1844-nji ýylyň 22-nji oktýabryndan 1863-nji ýylyň pitnesine çenli bolan döwri 2020-nji ýylyň 18-nji iýulyndan ýekşenbe kanunyna çenli bolan taryhyň üstüne goýanymyzda, 1849-njy ýylda Uayt uýa Rebbiň Öz halkynyň galanjagyny ýygnamak üçin Öz elini ýene uzadandygyny kesgitländigini görýäris.

From October 22, 1844 to 1849, God’s people had been scattered. In 1850 they produced the second of the two tables of Habakkuk. In January of 1851 they were advertising the new chart in the Review. God’s people were scattered, and the third angel arrived with light. Then God began to gather them again, and He then provided a visual representation of the message they were to proclaim, as He had done in 1842. The light that arrived on October 22, 1844 was an increase of knowledge and it continued, under His direction to develop, and in 1856 the capstone of that light was introduced. That light was upon the “seven times,” which was the first light recognized by William Miller, and which was represented as one of the prophecies that was fulfilled on October 22, 1844.

1844-nji ýylyň 22-nji oktýabryndan 1849-njy ýyla çenli Hudaýyň halky pytrapdy. 1850-nji ýylda olar Habakugyň iki tablisiniň ikinjisini taýýarladylar. 1851-nji ýylyň ýanwarynda olar täze çarty Review-da mahabatlandyrýardylar. Hudaýyň halky pytradyk ýagdaýdady, üçünji perişde bolsa nur bilen geldi. Soňra Hudaý olary ýene-de ýygnamaga başlady, hem-de 1842-nji ýylda edişi ýaly, olara yglan etmeli bolan habarynyň şekilli beýanyny berdi. 1844-nji ýylyň 22-nji oktýabrynda gelen nur bilim artmasydy, we Olunyň ýolbaşçylygy astynda ösmegini dowam etdirdi; 1856-njy ýylda bolsa şol nuruň iň ýokary jemleýji bölegi hödürlendi. Ol nur “ýedi wagt” barada bolup, William Miller tarapyndan ilkinji bolup ykrar edilen nurdy hem-de 1844-nji ýylyň 22-nji oktýabrynda ýerine ýeten pygamberlikleriň biri hökmünde görkezilipdi.

The light of the “seven times,” in 1856, was both the ending of the increase of knowledge given to Miller, the messenger of the first angel, but it was also the ending light of the third angel that was given on October 22, 1844. The rejection of the light in 1856, was both a rejection of the increase of knowledge that was unsealed in 1798, but also the increase of knowledge that was unsealed on October 22, 1844, and it was rejected by those who then and there transitioned from the experience of Philadelphia unto the experience of Laodicea. The rebellion of 1863, was the third, and litmus test, which was demonstrated by a counterfeit chart that removed the light of the “seven times.”

1856-njy ýylda “ýedi wagtyň” nury hem birinji perişdäniň habarçysy bolan Millere berlen bilim artmasynyň tamamlanmagy boldy, hem-de 1844-nji ýylyň 22-nji oktýabrynda berlen üçünji perişdäniň jemleýji nury hem boldy. 1856-njy ýylda bu nuruň ret edilmegi hem 1798-nji ýylda möhri açylan bilim artmasynyň ret edilmegi boldy, hem-de 1844-nji ýylyň 22-nji oktýabrynda möhri açylan bilim artmasynyň hem ret edilmegi boldy; ol, hut şol ýerde we şol wagtda Filadelfiýa tejribesinden Laodikeýa tejribesine geçenler tarapyndan ret edildi. 1863-nji ýylyň pitnesi üçünji synag, ýagny lakmus synagy boldy; bu bolsa “ýedi wagtyň” nuruny aýryp taşlan galp çyzgy arkaly görkezildi.

The first disappointment of April 19, 1844, was brought upon the Philadelphian movement of the first angel by God holding His hand over a mistake in some of the figures on the 1843 pioneer chart. The first disappointment of July 18, 2020, was brought upon the Laodicean movement of the third angel by men disregarding that on October 22, 1844, Christ had lifted up His hand to heaven and swore that time should be no longer. On July 18, 2020, a message was unsealed that was to test this generation of virgins. As in 1850, the Lord in 2023, stretched out His hand a second time to gather together Ezekiel’s dead bones that had been dead in the street since July 18, 2020. By 1851, there was a new visual representation of the message that was a fulfillment of the prophecy of Habakkuk chapter two, thus identifying that after 2023, the Lord will have a new living ensign to lift up that is typified by Habakkuk’s two tables.

1844-nji ýylyň 19-njy aprelindäki ilkinji lapykeçlik, 1843-nji ýyldaky ilkinji pioner çyzgysyndaky käbir sanlardaky ýalňyşlygyň üstüni Öz eli bilen ýapmagy arkaly, Hudaý tarapyndan birinji perişdäniň Filadelfiýa hereketiniň başyna getirildi. 2020-nji ýylyň 18-nji iýulyndaky ilkinji lapykeçlik bolsa, 1844-nji ýylyň 22-nji oktýabrynda Mesihiň elini göge galdyryp, wagtyň indi bolmajakdygyna ant içendigini adamlaryň hasaba alman geçmegi arkaly, Hudaý tarapyndan üçünji perişdäniň Laodikýa hereketiniň başyna getirildi. 2020-nji ýylyň 18-nji iýulynda bu gyzlaryň neslini synajak bir habar möhürinden açyldy. 1850-nji ýylda bolşy ýaly, Reb 2023-nji ýylda hem 2020-nji ýylyň 18-nji iýulyndan bäri köçede öli ýatan Hezekiýeliň gury süňklerini ýygnamak üçin Öz elini ikinji gezek uzatdy. 1851-nji ýyla çenli, Habakkuk pygamberiň ikinji babyndaky pygamberligiň berjaý bolşy bolan, habaryň täze bir şekilli beýany bardy; şeýlelikde bu, 2023-nji ýyldan soň Rebbe ýokary galdyrjak täze diri nyşanynyň boljakdygyny, onuň hem Habakkugyň iki tagtasy bilen öňden görkezilendigini anyklaýar.

Habakkuk’s two tables were typified by the two tables of the Ten Commandments and also by the two wave loaves in the feast of Pentecost. The one hundred and forty-four thousand are identified as a first-fruit offering, and they are those in Malachi that represent the offering as “in days of old, as in former years.” They are lifted up as a wave offering that all the world will see.

Habakugyň iki tagtasy On tabşyrygyň iki tagtasy bilen, şeýle hem Pentikost baýramyndaky iki tolkun çöregi bilen öňden nyşanlandy. Ýüz kyrk dört müň ilkinji miwe sadakasy hökmünde tanalýar, olar hem Malahide “gadymy günlerdäki ýaly, öňki ýyllardaky ýaly” sadakany aňladýanlardyr. Olar ähli dünýäniň görjek tolkun sadakasy hökmünde ýokary göterilýär.

The awakening of the one hundred and forty-four thousand begins with the gathering together, and that gathering is accomplished by the Word of God, for Ezekiel’s dead bones are gathered by hearing the Word of God, while they are still dead. Ezekiel represents the human instrument that proclaims the message that gathers the bones, when the Lord stretches forth His hand a second time to gather His remnant. Isaiah, Jeremiah, Daniel, John and Ezekiel all identify the human element that conveys the divine message to the dead dry bones.

Ýüz kyrk dört müň adamyň oýanmagy ýygnanyşmak bilen başlanýar, we şol ýygnanyşmak Hudaýyň Sözi arkaly amala aşyrylýar, çünki Ezekiýeliň öli süňkleri heniz öli ýagdaýyndakalar Hudaýyň Sözüni eşitmek arkaly ýygnanylýar. Ezekiýel, Rebb Öz galyndysyny ýygnamak üçin elini ikinji gezek uzadanda, süňkleri ýygnajak habary yglan edýän ynsan guralyny aňladýar. Işaýa, Ýeremiýa, Daniýel, Ýahýa we Ezekiýel hemmesi bilelikde öli gury süňklere ylahy habary ýetirýän ynsanlyk bölegini kesgitleýärler.

Once the bones are gathered the Lord reveals the increase of knowledge that is unsealed just before probation closes, and that knowledge is represented by “that portion of the prophecy of Daniel relating to the last days.” In Ezekiel’s second prophecy, the light that is unsealed is the third woe, which is the message of the east wind that breathes life into the bones and causatively causes them to stand as a mighty army. The light that is revealed to Daniel is the light represented by the king of the north in chapter eleven. Together Ezekiel and Daniel represent “that portion of the prophecy of Daniel relating to the last days,” which is the tidings of the (east) wind and king of the (north).

Süňkler ýygnanandan soň, Reb synag möhleti tamamlanmazdan edil öň açylýan bilim artmasyny aýan edýär, we şol bilim “Danyýel pygamberliginiň ahyrky günlere degişli şol bölegi” bilen aňladylýar. Ezekiýeliň ikinji pygamberliginde açylýan nur üçünji waýdyr; ol süňklere jan üfleýän we olary sebäpli görnüşde kuwwatly bir goşun bolup aýak üstüne galdyrýan gündogar ýeliniň habarydyr. Danyýele aýan edilýän nur on birinji bapdaky demirgazygyň patyşasy bilen aňladylýan nurdur. Ezekiýel bilen Danyýel bilelikde “Danyýel pygamberliginiň ahyrky günlere degişli şol bölegini” aňladýarlar; bu bolsa (gündogar) ýeliniň we (demirgazyk) patyşasynyň habarlarydyr.

> But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.

> Emma gündogardan we demirgazykdan gelýän habarlar ony howsala salar; şonuň üçin ol köpleri ýok etmek we bütinleý gyrmak üçin beýik gazap bilen öňe çykar. Daniel 11:44.

In 1856, the Lord purposed to finish His work of sealing his people, but they rebelled. The message He intended to employ to bring them out of their Laodicean condition was the “seven times” of Leviticus twenty-six. When the Lord began to gather His people in July, 2023, He presented them once again with the message of the “seven times,” and among other things, identified that on the antitypical Day of Atonement the Jubilee trumpet was to sound, which is also when the seventh trumpet was also to sound. The Jubilee trumpet is a symbol of the “seven times,” and the seventh trumpet is the third woe. When Michael descended in Daniel chapter ten. Daniel represented those who obtain the experience of those who pray the prayer of Leviticus twenty-six, and those who seek to understand the prophetic secret of Daniel chapter two.

1856-nji ýylda Reb Öz halkyny möhürlemek işini tamamlamagy niýet edinipdi, emma olar pitne etdiler. Olary özleriniň Laodikeýa ýagdaýyndan çykarmak üçin ulanmagy maksat eden habary Levililer kitabynyň ýigrimi altynjy babyndaky “ýedi wagt” habarydy. Reb 2023-nji ýylyň iýul aýynda Öz halkyny ýygnamaga başlan wagty, Ol olara ýene-de “ýedi wagt” habaryny hödürledi we beýleki zatlaryň arasynda antitipik Ylalaşyk gününde Ýubilýus surnaýynyň ýaňlanmalydygyny, şol wagt hem ýedinji surnaýyň ýaňlanmalydygyny görkezdi. Ýubilýus surnaýy “ýedi wagt”yň nyşanydyr, ýedinji surnaý bolsa üçünji waýdyr. Mihael Daniel kitabynyň onunjy babynda aşak düşende, Daniel Levililer kitabynyň ýigrimi altynjy babyndaky dogany doga edýänleriň tejribesine eýe bolanlary, şeýle hem Daniel kitabynyň ikinji babyndaky pygamberlik syrsyny düşünmäge ymtylýanlary aňladýardy.

Daniel represents those who have been gathered by the voice of God, and then stand upon their feet strengthened to proclaim the message of the east and the north. They proclaim that message until the soon coming Sunday law. The process of raising up that army is a very detailed subject of prophecy, and the point when Divinity begins to be combined with humanity in fulfillment with the sealing of the one hundred and forty-four thousand began in the history that is represented in verse eleven of Daniel eleven. The history represented from verse one of Daniel eleven until verse sixteen fills up the hidden history of verse forty, that is “that portion of the prophecy of Daniel relating to the last days.”

Danyýel Hudaýyň sesi bilen ýygnalanlary aňladýar; olar soňra aýak üstünde berkidilip, gündogaryň we demirgazygyň habaryny yglan etmek üçin durýarlar. Olar bu habary ýakyn wagtda çykjak ýekşenbe kanunyna çenli yglan edýärler. Şol goşuny dikeltmek işi pygamberligiň örän jikme-jik bir mowzugydyr, we Bir ýüz kyrk dört müňüň möhürlenmeginiň ýerine ýetmeginde Ylahylygyň ynsanlyk bilen birleşip başlamagynyň nokady Danyýel on biriň on birinji aýatynda şekillendirilen taryhda başlandy. Danyýel on biriň birinji aýatyndan on altynjy aýatyna çenli şekillendirilen taryh kyrkynjy aýatyň gizlin taryhyny, ýagny “Danyýeliň pygamberliginiň ahyrky günlere degişli bolan şol bölegini” doldurýar.

As we begin to consider verses thirteen to fifteen of Daniel eleven, that was first fulfilled at the Battle of Panium in 200 BC, it is essential to understand the significance of these verses. Panium is the third of three proxy wars. The first battle concluded with victory for the papacy and its proxy army the United States in 1989. The next battle, represented by verses eleven and twelve, which was fulfilled by the Battle of Raphia, the king of the south (Russia), will defeat the king of the north and its proxy army in the Ukraine. The third battle will be as the first with the papacy (the king of the north) prevailing over Communism (the United Nations), with its proxy army (the United States). But the third proxy war which is the Battle of Panium, will also initiate World War III.

Danyýl on birinji babyň on üçünji aýatyndan on bäşinji aýadyna çenli, miladydan öňki 200-nji ýylda Panium söweşinde ilkinji gezek ýerine ýetirilen bölege garap başlamagymyzda, bu aýatlaryň ähmiýetine düşünmek örän zerurdyr. Panium üç wekilçilikli uruşyň üçünjisidir. Birinji söweş 1989-njy ýylda papalyk bilen onuň wekil goşuny bolan Amerikanyň Birleşen Ştatlarynyň ýeňşi bilen tamamlandy. Soňraky söweş, ýagny Rafiýa söweşi arkaly ýerine ýetirilen on birinji we on ikinji aýatlar bilen şekillendirilýän wakada, günortanyň patyşasy (Russiýa) demirgazygyň patyşasyny we onuň Ukrainadaky wekil goşunyny ýeňer. Üçünji söweş hem birinjisi ýaly bolup, papalyk (demirgazygyň patyşasy) öz wekil goşuny (Amerikanyň Birleşen Ştatlary) arkaly kommunizmiň (Birleşen Milletler Guramasynyň) üstünden üstün çykar. Emma Panium söweşi bolan bu üçünji wekilçilikli uruş şol bir wagtyň özünde Üçünji Jahan urşunyň hem başlanmagyna getirjekdir.

We will continue this study in the next article.

Biz bu öwrenişi indiki makalada dowam etdireris.

> “As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.

> Kerupalaryň ganatlarynyň aşagyndaky eliň ýolbaşçylygy astynda tigir kimin çylşyrymly gurluşlar nähili bolýan bolsa, adam wakalarynyň çylşyrymly ösüşi hem şeýlelikde ylahy gözegçilik astyndadyr. Milletleriň dawa-jenjelleriniň we başagaýlygynyň arasynda-da kerupalaryň ýokarsynda oturan Ýer ýüzüniň işlerini henizem ýolbeletlik edýär.

> “The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

> Bir-biriniň yzyndan özlerine bellenen wagty we orny eýeläp gelen, özleriniň manysyna düşünmedik hakykatlaryna duýdansyz şaýatlyk eden halklaryň taryhy bize ýüzlenýär. Şu gün her bir halka-da, her bir adama-da Hudaý Öz beýik meýilnamasynda bir orun belläpdir. Şu gün adamlar hem-de halklar hiç haçan ýalňyşmaýan Şol Biriniň elindäki gurluş ölçeginiň öňünde ölçelýärler. Ählisi öz saýlawlary arkaly öz ykballaryny çözýärler, we Hudaý bolsa Öz maksatlaryny amala aşyrmak üçin bularyň hemmesiniň üstünden höküm sürýär.

> “The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.

> Beýik MEN öz Sözünde kesgitläp goýan taryhy — pygamberlik zynjyryndaky halkany halka bilen birleşdirip, geçmişdäki bakylykdan geljekdäki bakylyga çenli — bize şu gün zamanalaryň ýörişinde nirede durandygymyzy we geljek wagtda nämä garaşmalydygyny habar berýär. Pygamberligiň häzirki wagta çenli bolup geçjek diýip öňünden aýdan zatlarynyň hemmesi taryhyň sahypalarynda yzarlanyp görkezildi, we entek gelmeli bolan ähli zadyň hem öz tertibinde berjaý ediljekdigine ynamly bolup bileris.

> “The final overthrow of all earthly dominions is plainly foretold in the word of truth. In the prophecy uttered when sentence from God was pronounced upon the last king of Israel is given the message:

> “Hakykat sözüniň içinde ýer ýüzündäki ähli häkimiýetleriň soňky ýykylşy aýdyň görnüşde öňünden aýdylýar. Ysraýylyň iň soňky patyşasynyň üstünden Hudaý tarapyndan höküm çykarylanda aýdylan pygamberlikde şeýle habar berilýär:

> “‘Thus saith the Lord God; Remove the diadem, and take off the crown: … exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:26, 27.

> “‘Perwerdigär Reb şeýle diýýär: Täji aýyr, täçem al: … pesi beýgelt, beýigi bolsa peselt. Men ony agdararyn, agdararyn, agdararyn; we ol, özüne degişli bolan gelýänçä, indi bolmaz; Men hem ony Oňa bererin.’ Esekiel 21:26, 27.”

> “The crown removed from Israel passed successively to the kingdoms of Babylon, Medo-Persia, Greece, and Rome. God says, ‘It shall be no more, until He come whose right it is; and I will give it Him.’

> Ysraýyldan aýrylan täç yzygiderli ýagdaýda Wawilon, Madyýa-Pars, Gresiýa we Rim patyşalyklaryna geçdi. Hudaý şeýle diýýär: “Ol öz hukugynyň eýesi gelýänçä indi bolmaz; men ony Oňa bererin.”

> “That time is at hand. Today the signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. Before our eyes is fulfilling the Saviour’s prophecy of the events to precede His coming: ‘Ye shall hear of wars and rumors of wars…. Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7.

> “Şol wagt golaýlady. Şu gün döwrüň alamatlary beýik we dabaraly wakalaryň bosagasynda durandygymyzy yglan edýär. Biziň dünýämizde hemme zat tolgunyşyk içindedir. Gözlerimiziň öňünde Halaskäriň Öz gelmeginiň öňünden boljak wakalar baradaky pygamberligi ýerine ýetýär: ‘Uruşlar we uruş habarlary hakda eşidersiňiz…. Millet millete garşy, patyşalyk patyşalyga garşy galar; dürli ýerlerde açlyklar, ýokanç keseller we ýer titremeler bolar.’ Matta 24:6, 7.”

> “The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.

> Häzirki wagt ähli diri adamlar üçin örän uly gyzyklanma döwrüdir. Hökümdarlar we döwlet işgärleri, ynam we ygtyýar wezipesini eýeleýän adamlar, ähli gatlaklardan bolan pikirlenýän erkeklerdir aýallar hem ünslerini biziň daşymyzda bolup geçýän wakalara gönükdirýärler. Olar milletleriň arasynda bar bolan dartgynly, rahatlykdan mahrum gatnaşyklara syn edýärler. Olar her bir ýer ýüzüniň düzümine aralaşyp barýan güýçli dartgynlylygy görýärler we uly hem aýgytly bir zadyň boljakdygyna — dünýäniň ägirt uly bir krizisiň bosagasynda durandygyna — düşünýärler.

> “Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.

> Perişdeler häzir dawa-jenjeliň ýellerini saklap durýarlar, olar dünýä geljek heläkçiligi barada duýduryş alýança öwüsmesinler diýip; emma bir tupan ýygnanýar, ýer ýüzüne inmäge taýýar; Hudaý Öz perişdelerine ýelleri goýbermegi buýranda bolsa, şeýle bir dawa-jenjel manzarasy bolar welin, ony hiç bir galam beýan edip bilmez.

> “The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.

> “Bu zatlara dogry garaýşy diňe Mukaddes Kitap berýär. Bu ýerde dünýämyzyň taryhynyň beýik ahyrky sahnalary, eýýäm öz kölegelerini öňünden salýan wakalar aýan edilýär; olaryň golaýlaşyşynyň sesi ýeri sarsdyrýar we adamlaryň ýüreklerini gorkudan ejizledýär.

> “‘“Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof…. They have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate…. The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth.’ Isaiah 24:1–18.

> “‘Ine, Reb ýer ýüzüni boş eder, ony haraba öwürer, ony ters çevirer we onda ýaşaýanlary dargadar…. Olar kanunlary bozdylar, görkezmäni üýtgetdiler, baky ähti bozdylar. Şonuň üçin nälet ýer ýüzüni iýip gutardy, onda ýaşaýanlar hem heläk boldular…. Deprekleriň şat owazy kesildi, şatlanýanlaryň sesi tamam boldy, arfa şatlygy bes edildi.’ Işaýa 24:1–18.

> “‘“Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come…. The seed is rotten under their clods, the garners are laid desolate, the barns are broken down; for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.’ ‘The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.’ Joel 1:15–18, 12.

> “‘“Waý şol güne! çünki Rebbiň güni golaýlady, we Gudratygüýçliniň tarapyndan gelýän heläkçilik kimin geler…. Tohumlar öz kesekleriniň aşagynda çüýräpdir, ambarlar haraba öwrülendir, ahyrlar ýykylandyr; çünki däne gurapdyr. Haýwanlar nähili iňreýärler! Gara mallaryň sürüleri aljyrandyr, çünki olaryň öri meýdany ýokdur; hatda goýun sürüleri hem weýran edilendir.’ ‘Üzüm agajy gurapdyr, injir agajy solupdyr; nar agajy, hurma agajy hem-de alma agajy, hatda meýdanyň ähli agaçlary gurapdyr; çünki adam ogullaryndan şatlyk sowulyp gidipdir.’ Ýoel 1:15–18, 12.

> “‘I am pained at my very heart; … I cannot hold my peace, because thou hast heard, O my soul, the sound of the trumpet, the alarm of war. Destruction upon destruction is cried; for the whole land is spoiled.’

> “‘Ýüregimiň jümmüşinde agyry çekýärin; … dymyp bilemok, çünki, eý janym, sen surnaýyň sesini, urşuň duýduryşyny eşitdiň. Weýrançylyk yzly-yzyna yglan edilýär; çünki bütin ýurt talan edildi.’

> “‘I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down.’ Jeremiah 4:19, 20, 23–26.

> “‘Men ýere seretdim, ine, ol şekilsizdi we boşdy; asmanlara-da seretdim, olaryň nury ýokdy. Men daglara seretdim, ine, olar titrediler, ähli depejikler hem yrandylar. Men seretdim, ine, hiç bir adam ýokdy, asman guşlarynyň hemmesi uçup gidipdi. Men seretdim, ine, hasylly ýer çöl bolupdy, onuň ähli şäherleri ýykylypdy.’ Ýeremiýa 4:19, 20, 23–26.”

> “‘Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.’ Jeremiah 30:7.” Education, 178–181.

> “‘Wah! Çünki ol gün beýikdir, oňa meňzeşi ýokdur: ol hatda Ýakubyň muşakgat wagtydyr; emma ol ondan halas ediler.’ Ýeremiýa 30:7.” Terbiýe, 178–181.

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