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# The Book of Daniel - Number Seven

Danyýel kitaby — Ýedi san

Seven Kings

Ýedi Patyşa

Author

Jeff Pippenger

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December 2, 2023

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The seven thunders represent the history of 1798, through to October 22, 1844. That history was typified by the last seven kings of the kingdom of Judah, from Manasseh in 677 BC through to Zedekiah in 586 BC.

Ýedi gök gürlemesi 1798-nji ýylyň taryhyndan başlap, 1844-nji ýylyň 22-nji oktýabryna çenli bolan döwri aňladýar. Ol taryh b.e. öňki 677-nji ýylda Manassesden başlap, b.e. öňki 586-njy ýylda Sidkiýa çenli Ýehuda patyşalygynyň soňky ýedi patyşasy arkaly nusgalandyryldy.

In the sacred reform lines, a characteristic of the empowerment of the first angel is a symbol which identifies something that is worldwide. On August 11, 1840, the first angel’s message was empowered and the message was then carried to every mission station in the world.

Mukaddes özgertme çyzyklarynda birinji perişdäniň kuwwatlandyrylmagynyň häsiýetlerinden biri bütindünýä derejesindäki bir zady tanadýan nyşandyr. 1840-njy ýylyň 11-nji awgustynda birinji perişdäniň habary kuwwatlandyryldy, şondan soň bu habar dünýäniň ähli missiýa duralgalaryna ýetirildi.

> “The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world.” The Great Controversy, 611.

> 1840–44-nji ýyllaryň adwent hereketi Hudaýyň güýjüniň şöhratly ýüze çykmasydy; birinji perişdäniň habary dünýäniň ähli missioner bekedine ýetirildi. Uly Jedel, 611.

Prophetically at that time, the angel of Revelation ten descended and placed one foot on the earth and the other on the sea. Sister White identified that as a symbol of the worldwide extent of the message.

Pygamberçilik taýdan şol wagtda Ylhamyň onunjy babyndaky perişde aşak düşüp, bir aýagyny ýere, beýlekisini bolsa deňze goýdy. Uýam Waýt muny habaryň bütin dünýä ýaýraýşynyň nyşany hökmünde kesgitledi.

> “The angel’s position, with one foot on the sea, the other on the land, signifies the wide extent of the proclamation of the message. It will cross the broad waters and be proclaimed in other countries, even to all the world.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> Perişdäniň deňziň üstünde bir aýagy, gury ýerde bolsa beýleki aýagy bilen duran ýagdaýy, habaryň wagyz edilmeginiň giň gerimini aňladýar. Ol giň suwlary aşyp geçer we başga ýurtlarda, hatda bütin dünýäde-de yglan ediler». The Seventh-day Adventist Bible Commentary, volume 7, 971.

Cyrus’s proclamation of the first decree was a worldwide decree.

Kirusiň ilkinji permanyň yglan edilmegi bütin dünýä ýaýran permandy.

> Now in the first year of Cyrus king of Persia, that the word of the Lord by the mouth of Jeremiah might be fulfilled, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, The Lord God of heaven hath given me all the kingdoms of the earth; and he hath charged me to build him an house at Jerusalem, which is in Judah. Who is there among you of all his people? his God be with him, and let him go up to Jerusalem, which is in Judah, and build the house of the Lord God of Israel, (he is the God,) which is in Jerusalem. And whosoever remaineth in any place where he sojourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts, beside the freewill offering for the house of God that is in Jerusalem. Then rose up the chief of the fathers of Judah and Benjamin, and the priests, and the Levites, with all them whose spirit God had raised, to go up to build the house of the Lord which is in Jerusalem. Ezra 1:1–4.

> Indi Pars patyşasy Kiriň patyşalyk eden birinji ýylynda, Ýeremiýanyň agzy bilen Reb tarapyndan aýdylan sözüň berjaý bolmagy üçin, Reb Pars patyşasy Kiriň ruhuny gozgatdy; şeýlelikde ol bütin patyşalygy boýunça jar etdi we muny ýazmaça-da beýan edip, şeýle diýdi: «Pars patyşasy Kir şeýle diýýär: Asmanyň Hudaýy Reb maňa ýeriň ähli patyşalyklaryny berdi; Ol maňa Ýahudada ýerleşýän Iýerusalimde Özüne bir öý gurmagy tabşyrdy. Onuň ähli halkynyň arasyndan araňyzda kim bar bolsa, goý onuň Hudaýy onuň bilen bolsun we goý ol Ýahudada ýerleşýän Iýerusalime gidip, Iýerusalimde bolan Ysraýyl Hudaýy Rebbe öý gurup bersin (Ol Hudaýdyr). Kim-de nirede ýaşap ýören bolsa, onuň ýaşaýan ýeriniň adamlary oňa kümüş, altyn, emläk we mallar bilen kömek etsinler; bulardan başga-da Iýerusalimdäki Hudaý öýi üçin meýletin sadakalar bersinler». Şonda Ýahudanyň we Benýaminiň ata-babalarynyň baştutanlary, ruhanylar we lewiler, şeýle hem Hudaýyň ruhuny gozgalanlaryň hemmesi Iýerusalimdäki Rebbiň öýüni gurmak üçin ýola düşdüler. Ezra 1:1–4.

Just as the first angel was carried to every mission station in the world on August 11, 1840, Cyrus identifies himself as the king of “all the kingdoms on earth,” as he proclaims the first decree. The descent of the angel of Revelation ten, the angel that Sister White identifies as “no less a personage than Jesus Christ,” possesses the same prophetic characteristics as the mighty angel of Revelation eighteen. Sister White identifies that the purpose of the first angel was the same as the purpose of the angel of Revelation eighteen.

Ilkinji perişde 1840-njy ýylyň 11-nji awgustynda dünýäniň her bir missiýa bekedine ýetirilişi ýaly, Kiriş hem ilkinji permany yglan edende özüni “ýerdäki ähli patyşalyklaryň” patyşasy diýip tanadýar. Aýanlyk kitaby onunjy bapdaky perişdäniň, White uýanyň “Isa Mesihiň Özünden başga hiç kim däl” diýip tanadan şol perişdäniň inişi, Aýanlyk kitaby on sekizinji bapdaky gudratly perişdäniňkä meňzeş şol bir pygamberlik häsiýetlerine eýedir. White uýa ilkinji perişdäniň maksadynyň Aýanlyk kitaby on sekizinji bapdaky perişdäniň maksady bilen şol bir bolandygyny görkezýär.

> “Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.

> “Isa ýer ýüzüniň ýaşaýjylaryny Onuň ikinji gezek görünmegine taýýar bolmaga duýdurmak üçin gudratly bir perişdäni iberdi. Perişde gökde Isanyň huzuryndan çykyp gidende, onuň öňünden örän ýagty we şöhratly bir nur gidýärdi. Maňa onuň wezipesiniň öz şöhraty bilen ýeri ýagtyltmakdan we adamy Hudaýyň geljek gazaby barada duýdurmakdan ybaratdygy aýdyldy.” Early Writings, 245.

The empowerment of the first angel is a symbol that emphasizes a worldwide element. The first message in the time of Christ was empowered at the baptism of Christ. The Scriptures identify that all of Israel went out to the wilderness to hear the message of John.

Birinji perişdäniň ygtyýarly edilmegi bütindünýä häsiýetini nygtaýan nyşandyr. Mesihiň döwründäki birinji habar Mesihiň çokundyrylmagynda ygtyýarly edildi. Mukaddes Ýazgylar bütin Ysraýylyň Ýahýanyň habaryny eşitmek üçin çöle çykandygyny aýan edýär.

> Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. Matthew 3:5, 6.

> Şondan soň onuň ýanyna Ýerusalim, tutuş Ýahudiýa we Iordanyň töweregindäki bütin sebit çykyp geldi. Olar günälerini boýun alyp, onuň tarapyndan Iordanda çokundyryldylar. Matta 3:5, 6.

Christ’s ministry was directed to ancient Israel, and in that prophetic sense the entire world was drawn to the Jordan, the place of Christ’s baptism. Yet the rite of baptism, and what it represented when Christ was baptized, was directed at all the world.

Mesihiň gullugy gadymy Ysraýyla gönükdirilipdi, we şol pygamberlik manyda bütin dünýä Mesi hiň çokundyrylan ýeri bolan Iordana çekilipdi. Şeýle-de bolsa, çokundyryş dessury hem-de Mesih çokundyrylanda onuň aňladýan zady bütin dünýä gönükdirilipdi.

The name Jehoiakim means “God will rise”, and at the baptism of Christ, as John brought Christ up out of the water, the emblem of “rising up” out of a watery grave became an element of that empowerment. In the first four verses of Ezra that we have already cited, verse five identifies the response of those that heard the decree with the words, “Then rose up the chief of the fathers of Judah and Benjamin, and the priests, and the Levites, with all them whose spirit God had raised, to go up to build the house of the Lord which is in Jerusalem.” When the first message is empowered, there is a rising up, as represented by the name of Jehoiakim.

Ýehoýakym ady “Hudaý galar” diýmekdir, we Mesihiň çokundyrylyşynda, Ýahýa Mesihi sudan ýokary çykaryp getiren mahaly, suwly mazardan “ýokary galmagyň” nyşany şol kuwwatlandyrmanyň bir bölegine öwrüldi. Ozal sitata getiren Ezdra kitabynyň ilkinji dört aýatynda, bäşinji aýat permana gulak asanlaryň jogabyny şeýle sözler bilen görkezýär: “Soňra Ýahudanyň we Benýaminiň ata-babalarynyň baştutanlary, ruhanylar we lewiler, Hudaýyň ruhuny gozgap galdyranlarynyň hemmesi turup, Iýerusalimdäki Rebbiň öýüni gurmak üçin çykdylar.” Ilkinji habar kuwwatlandyrylanda, Ýehoýakymyň adynda şekillendirilişi ýaly, bir ýokary galma bolýar.

On September 11, 2001, the first message of the mighty movement of the third angel was empowered as typified by the empowerment of the first message of the mighty movement of the first angel. Sister White comments on the destruction of the Twin Towers on that date.

2001-nji ýylyň 11-nji sentýabrynda üçünji perişdäniň gudratly hereketiniň birinji habary, birinji perişdäniň gudratly hereketiniň birinji habarynyň kuwwatlandyrylmagy arkaly görnüşde öňden görkezilişi ýaly, kuwwatlandyryldy. Şol senede Ekiz Minaralaryň weýran edilmegi barada Aýal dogan Waýt düşündiriş berýär.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Indi meniň Nýu-Ýorkuň gelgit tolkuny bilen süpürilip ýok edilmelidigini yglan edendigim barada aýdylýan söz gelýärmi? Muny men hiç wagt aýtmadym. Men diňe ol ýerde gat-gat bolup beýgelýän uly binalara seredip: ‘Rebbiň ýeri gaty sarsdyrmak üçin ýerinden turjak wagty nähili elhenç wakalar bolup geçer! Şonda Ylham 18:1–3-däki sözler ýerine ýeter’ diýdim. Ylham kitabynyň on sekizinji baby tutuşlygyna ýeriň üstüne geljek zatlar barada duýduryşdyr. Emma Nýu-Ýorkuň başyna aýratynlykda näme geljekdigi babatda maňa anyk nur berlen däldir; diňe şuny bilýärin: bir gün ol ýerdäki beýik binalar Hudaýyň gudratynyň öwrüp-dönderýän güýji bilen ýykylar. Maňa berlen nurdan bilýärin: dünýäde heläkçilik bardyr. Rebbden gelen bir söz, Onuň kuwwatly güýjüniň bir degşi, we bu äpet gurluşlar ýykylar. Biz göz öňüne-de getirip bilmejek derejede gorkunç wakalar bolup geçer.” Review and Herald, 1906-njy ýylyň 5-nji iýuly.

At the empowerment of the first message in the history of the one hundred and forty-four thousand, the Lord “rose up” to “shake terribly the earth”. Jehoiakim’s name symbolizes the empowerment of the first message. On August 11, 1840, the Lord arose from his throne and descended to earth and stood upon the land and the sea. At the first decree of Cyrus, the faithful arose. Jehoiakim is a symbol of not simply the arrival of the first angel, but he also represents the empowerment of the first angel.

Ýüz kyrk dört müňüň taryhyndaky birinji habaryň kuwwatlanyşynda Reb “ýeri gaty sarsdyrmak” üçin “turdy”. Ýehoýakymyň ady birinji habaryň kuwwatlanyşyny alamatlandyrýar. 1840-njy ýylyň 11-nji awgustynda Reb Öz tagtyndan turup, ýere indi we gury ýeriň hem-de deňziň üstünde durdy. Kiriň ilkinji permany wagtynda, wepalylar ýerlerinden turdular. Ýehoýakym diňe bir birinji perişdäniň gelşiniň nyşany bolman, eýsem ol birinji perişdäniň kuwwatlanyşyny hem aňladýar.

Jehoiakim represents the first of the last three kings, but he also represents the fifth of seven kings that lead to the destruction of Jerusalem. The names of those seven kings are very informative. Those seven kings were Manasseh, Amon, Josiah, Jehoahaz, Jehoiakim, Jehoiachin and Zedekiah.

Ýehoýakim soňky üç patyşanyň ilkinjisini aňladýar, ýöne ol şol bir wagtyň özünde Iýerusalimiň ýykylmagyna alyp barýan ýedi patyşanyň bäşinjisini hem aňladýar. Şol ýedi patyşanyň atlary örän manylydyr. Ol ýedi patyşa Manaşe, Amon, Ýoşiýa, Ýehoahaz, Ýehoýakim, Ýehoýakin we Sidkiýa bolupdyr.

In the history of the Millerites, Manasseh represents the time of the end, in 1798. Manasseh means “causing to forget”, and it is in 1798 that the whore of Tyre is forgotten for seventy years. Manasseh was one of the most wicked kings, and possesses prophetic characteristics that should be considered.

Milleritleriň taryhynda Manaşe soňky döwrüň wagtyny, ýagny 1798-nji ýyly aňladýar. Manaşe “ýatdan çykarmaga sebäp bolýan” diýen manyny berýär, we hut 1798-nji ýylda Tir pähşesi ýetmiş ýyllyk möhlet bilen ýatdan çykarylýar. Manaşe iň erbet patyşalaryň biri bolupdy we ol göz öňünde tutulmaly pygamberlik häsiýetlerine eýedir.

The last seven kings of Judah represent the history of the seven thunders from 1798, through October 22, 1844. Manasseh was the first of the seven kings, and as the first king of seven, he typified Zedekiah, the last of the seven kings. Jesus always identifies the end with the beginning. Zedekiah, the last king of the seven, was carried into the slavery of Babylonian captivity. The first king of the seven last kings was also carried into Babylonian captivity, typifying the carrying of the last king into Babylonian captivity.

Ýahudanyň soňky ýedi patyşasy 1798-nji ýyldan 1844-nji ýylyň 22-nji oktýabryna çenli bolan ýedi gürrüldiniň taryhyny aňladýar. Manaşi şol ýedi patyşanyň ilkinjisidi, we ýediniň ilkinji patyşasy hökmünde ol ýediniň soňky patyşasy bolan Sidkiýäni öňden şekillendirýärdi. Isa ahyry hemişe başlangyç bilen deňeşdirýär. Ýediniň soňky patyşasy Sidkiýa Wawilon ýesirliginiň gulçulygyna alnyp gidildi. Soňky ýedi patyşanyň ilkinji patyşasy hem Wawilon ýesirligine alnyp gidildi; bu bolsa soňky patyşanyň Wawilon ýesirligine alnyp gidilmegini öňden şekillendirýärdi.

> And the Lord spake to Manasseh, and to his people: but they would not hearken. Wherefore the Lord brought upon them the captains of the host of the king of Assyria, which took Manasseh among the thorns, and bound him with fetters, and carried him to Babylon. And when he was in affliction, he besought the Lord his God, and humbled himself greatly before the God of his fathers, And prayed unto him: and he was entreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the Lord he was God. 2 Chronicles 33:10–13.

> Reb Manasa we onuň halkyna sözledi; emma olar gulak asmadylar. Şonuň üçin Reb olaryň üstüne Assuriýa patyşasynyň goşunbaşylyaryny getirdi; olar Manasany tikenleriň arasynda tutup, zynjyrlar bilen baglap, ony Babilona alyp gitdiler. Ol muşakgat içindekä, öz Hudaýy Rebbe ýalbaryp, ata-babalarynyň Hudaýynyň öňünde örän kiçeldildi, Oňa doga etdi; Reb hem oňa merhemet etdi, onuň ýalbaryşyny eşitdi we ony ýene-de Iýerusalime, öz patyşalygyna gaýtaryp getirdi. Şonda Manasa Rebbiň Hudaýdygyny bildi. 2 Tarhy ýazgylar 33:10–13.

The experience of Manasseh coming to know that the Lord was God, was accomplished by being removed from his kingdom, and then being restored to his kingdom. Nebuchadnezzar, as with Manasseh, came to know the Lord when he was removed from his kingdom and thereafter restored.

Manassanyň Rebbiň Hudadygyny tanamak tejribesi, onuň patyşalygyndan aýrylmagy, soňra bolsa patyşalygyna gaýtadan dikeldilmegi arkaly amala aşyryldy. Nebukadnessar hem, Manassa ýaly, patyşalygyndan aýrylanda we şondan soň patyşalygyna gaýtadan dikeldilende Rebbi tanady.

> And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth forever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Now I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and his ways judgment: and those that walk in pride he is able to abase. Daniel 4:34–37.

> Günleriň ahyrynda men, Nebukadnesar, gözlerimi asmana galdyrdym, akyl-paýhasym maňa gaýdyp geldi; şonda men Beýik Taňra alkyş etdim, ebedilik ýaşaýany öwüp hormatladym; Onuň hökümranlygy ebedi hökümranlykdyr, patyşalygy bolsa nesilden-nesle dowam edýär. Ýeriň ähli ýaşaýjylary hiç zat hasap edilýär; Ol asmanyň goşunynda-da, ýeriň ýaşaýjylarynyň arasynda-da Öz islegine görä edýär; hiç kim Onuň elini saklap bilmez ýa-da Oňa: «Näme edýärsiň?» diýip bilmez. Şol wagtda akyl-paýhasym maňa gaýdyp geldi; patyşalygymyň şöhraty üçin abraýym we parlaklygym hem maňa gaýdyp geldi; geňeşdarlaram, beglerimem meni gözläp tapdylar; men patyşalygymda berkidildim, maňa has-da beýik şan-şöhrat goşuldy. Indi men, Nebukadnesar, asmanyň Patyşasyny öwýärin, beýgeldýärin we hormatlaýaryn; Onuň ähli işleri hakykatdyr, ýollary bolsa adalatdyr; tekepbirlikde ýöreýänleri bolsa Ol peseltmäge ukyplydyr. Daniýel 4:34–37.

The experience of Manasseh was accomplished upon Nebuchadnezzar. Manasseh represents the “time of the end” in the history of the last three Judean kings, and the arrival of the prophecy of seventy years of captivity. Nebuchadnezzar represents the “time of the end” in the history of the three decrees, just as 1798 was the “time of the end” in the history of the seven thunders. In the verses just cited Nebuchadnezzar’s understanding returned to him at “the end of the days.” The “end of the days” is also referenced in Daniel chapter twelve.

Manasehanyň başdan geçiren zady Nebukadnesaryň üstünde ýerine ýetirildi. Manaseha Ýahudanyň soňky üç patyşasynyň taryhynda “ahyry zaman”-y hem-de ýetmiş ýyllyk ýesirlik baradaky pygamberligiň gelip ýetmegini aňladýar. Nebukadnesar, edil 1798-nji ýylyň ýedi gümmürdiň taryhynda “ahyry zaman” bolşy ýaly, üç permanyň taryhynda “ahyry zaman”-y aňladýar. Ýaňy agzalan aýatlarda Nebukadnesaryň akyl-düşünjesi “günleriň ahyrynda” özüne gaýdyp geldi. “Günleriň ahyry” Daniel kitabynyň on ikinji babynda hem agzalýar.

> 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 12:13.

> Ýöne sen ahyra çenli öz ýoluň bilen git; çünki sen dynç alarsyň hem-de günleriň ahyrynda öz paýyňda durarsyň. Daniel 12:13.

The “end of the days” in Daniel chapter twelve is the “time of the end”, for Daniel was told to go “till the end be.” At that time Daniel would “stand in his lot.” To “stand in his lot” means to fulfill his purpose, which Daniel did when his book was unsealed at the end of the days, which is the “time of the end.” At that time there would be an “increase of knowledge” that the wise would understand. At the end of Nebuchadnezzar’s days his “understanding” returned unto him.

Danyýl kitabynyň on ikinji babyndaky “günleriň soňy” — “ahyrky wagt”dyr, çünki Danyýla “ahyra çenli git” diýlipdi. Şol wagtda Danyýl “öz paýynda durar.” “Öz paýynda durmak” onuň öz maksadyny ýerine ýetirmegini aňladýar; Danyýl muny öz kitaby günleriň soňunda, ýagny “ahyrky wagtda” möhri açylanda ýerine ýetirdi. Şol wagtda paýhaslylaryň düşünjek “bilimiň artmagy” bolardy. Nebukadnesaryň günleriniň ahyrynda onuň “düşünjesi” özüne gaýdyp geldi.

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

> “Haçan-da Hudaýa bir adama ýerine ýetirilmeli aýratyn bir işi berlende, ol Danieliň edişi ýaly öz paýynda we ornunda durmalydyr, Hudaýyň çagyryşyna jogap bermäge taýýar, Onuň maksadyny ýerine ýetirmäge taýýar bolmalydyr.” Manuscript Releases, 6-njy tom, 108.

Manasseh represents the “time of the end” in the history of the three last kings of Judah, Nebuchadnezzar represents the “time of the end” in the three decrees. Manasseh was followed by his son Amon.

Manase Ýahudanyň soňky üç patyşasynyň taryhynda “ahyryzamanyň wagtyny” aňladýar, Nebukadnesar bolsa üç permanyň içinde “ahyryzamanyň wagtyny” aňladýar. Manasedan soň onuň ogly Amon geldi.

Amon means “training” and represents the period of time when there was an “increase of knowledge” that would train the “wise” in the message that was unsealed. Amon was then followed by Josiah, the only king of the seven that has a fairly good, though complicated prophetic history.

Amon “taýýarlyk” diýmegi aňladýar we möhürinden açylan habarda “parasatlylary” tälim berjek “bilimiň artan” döwür aralygyny alamatlandyrýar. Ondan soňra, ýedi patyşanyň içinden pygamberlik taryhy ep-esli gowy bolsa-da, çylşyrymly bolan ýeke-täk patyşa bolan Ýoşiýa geldi.

Josiah means “the foundation of God”, and represents the establishing of the truths that had been unsealed at the “time of the end”. The increase of knowledge that was represented by Amon was put together by William Miller, through the guidance of Gabriel and other holy angels. Miller’s work is represented by the name Josiah, for he established the foundations of the movement. There is much more to identify of Josiah, but we will move onto his son Jehoahaz.

Ýoşiýa “Hudaýyň binýady” diýmegi aňladýar we “ahyrzamanyň wagtynda” açylan hakykatlaryň berkidilmegini aňladýar. Amon arkaly görkezilen bilimiň artmagy Gabriel we beýleki mukaddes perişdeleriň ýolbaşçylygy bilen William Miller tarapyndan bir ýere jemlendi. Milleriň işi Ýoşiýa ady bilen görkezilýär, çünki ol hereketiň binýatlaryny berkitdi. Ýoşiýa babatda kesgitlenmeli zatlar has köpdür, ýöne biz indi onuň ogly Ýehoahaza geçeris.

> Jehoahaz was twenty and three years old when he began to reign; and he reigned three months in Jerusalem. And his mother’s name was Hamutal, the daughter of Jeremiah of Libnah. And he did that which was evil in the sight of the Lord, according to all that his fathers had done. And Pharaohnechoh put him in bands at Riblah in the land of Hamath, that he might not reign in Jerusalem; and put the land to a tribute of an hundred talents of silver, and a talent of gold. And Pharaohnechoh made Eliakim the son of Josiah king in the room of Josiah his father, and turned his name to Jehoiakim, and took Jehoahaz away: and he came to Egypt, and died there. 2 Kings 23:31–34.

> Ýehoahaz patyşalyk edip başlamagynda ýigrimi üç ýaşyndady; ol Ýerusalimde üç aý patyşalyk etdi. Onuň ejesiniň ady Libnaly Ýeremiýanyň gyzy Hamutaldy. Ol özüniň atalarynyň eden ähli işlerine görä, Rebbiň nazarynda ýaman bolan zady etdi. Faraon Neko onuň Ýerusalimde patyşalyk etmezligi üçin, Hamat ýurdundaky Riblada ony zynjyra saldy; şeýle hem ýurda ýüz talant kümüş we bir talant altyn salgyt goýdy. Faraon Neko Ýoşýanyň ogly Elyakymy onuň kakasy Ýoşýanyň ýerine patyşa etdi we onuň adyny Ýehoýakym diýip üýtgetdi, Ýehoahazy bolsa alyp gitdi; ol Müsüre geldi we şol ýerde öldi. 2 Patyşalar 23:31–34.

Jehoahaz means “Jehovah has seized”, and he was seized by Pharaohnecho. Jehoahaz, the son of Josiah, was seized by Pharaohnechoh and replaced by his brother Eliakim, meaning the “God of raising”. Pharaohnechoh then changed Eliakim’s name to Jehoiakim, meaning “God will rise”. The change of a name is a symbol of a covenant relationship, and at the empowerment of the first message, God enters into covenant with a people, as He simultaneously passes by a former covenant people.

Ýehoahaz “Ýehowa ele saldy” diýmegi aňladýar, we ol Faraon-Neko tarapyndan salnyp alyndy. Ýoşýanyň ogly Ýehoahaz Faraon-Nekoh tarapyndan salnyp alnyp, onuň ýerine ady “götermekligiň Hudaýy” diýmegi aňladýan dogany Eliakim goýuldy. Soňra Faraon-Nekoh Eliakimiň adyny “Hudaý galar” diýmegi aňladýan Ýehoiakim diýip üýtgetdi. Adyň üýtgedilmegi äht gatnaşyklarynyň nyşanydyr, we ilkinji habaryň güýç berilmegi pursadynda Hudaý öňki äht halkynyň ýanyndan bir wagtda geçip barýarka, başga bir halk bilen äht baglaşýar.

On August 11, 1840, the Ottoman Empire that had been represented by four winds that were loosed for three hundred and ninety-one years and fifteen days were restrained, or as Jehoahaz means, they were “seized”. At the same time, Eliakim was made king and his name changed to Jehoiakim, meaning “God will rise”. Jehoiakim was followed by his son Jehoiachin who has three names in the Scriptures.

1840-njy ýylyň 11-nji awgustynda, üç ýüz togsan bir ýyl we on bäş günläp goýberilen dört ýel bilen şekillendirilip görkezilen Osman imperiýasy saklandy, ýa-da Ýehoahazyň adynyň aňladşy ýaly, olar “ýesir alyndy”. Şol bir wagtyň özünde Eliakim patyşa edildi we onuň ady “Hudaý turar” diýen manyny berýän Ýehoýakime üýtgedildi. Ýehoýakimden soň onuň ogly Ýehoýaçin geldi; Mukaddes Ýazgylarda onuň üç ady bar.

The name Jehoiachin means “the Lord will set up and establish”. He was the son of Jehoiakim and he marks the arrival of the second angel in the spring of 1844, as God “set up and established” the new, true, Protestant horn. The second angel’s message was empowered by the message of the Midnight Cry, and Jeconiah and Coniah mean “God will establish”. The three names, each with the same meaning, represent the joining of the Midnight Cry to the second angel’s message. It is in the final outpouring of the Holy Spirit during the Loud Cry that the one hundred and forty-four thousand are sealed. The sealing of the one hundred and forty-four thousand was typified in the Midnight Cry of the Millerite movement, and Jehoiachin, also called Jeconiah and Coniah, is a symbol of the sealing.

Ýehoýahiniň ady “Reb gurar we berkarar eder” diýmegi aňladýar. Ol Ýehoýakimiň ogludyr we Hudaý täze, hakykat, protestant şahy “gurup we berkarar edişi” ýaly, ol 1844-nji ýylyň ýazynda ikinji perişdäniň gelşini alamatlandyrýar. Ikinji perişdäniň habary Gijäniň ýarysyndaky Gygyryşyň habary arkaly güýçlendirildi, Ýekoniýa we Koniýa bolsa “Hudaý berkarar eder” diýmegi aňladýar. Her biri birmeňzeş manyny berýän bu üç at Gijäniň ýarysyndaky Gygyryşyň ikinji perişdäniň habaryna birleşdirilmegini görkezýär. Mukaddes Ruhuň Ahyrky Gygyryş döwründäki soňky dökülmesinde ýüz kyrk dört müň möhürlenýär. Ýüz kyrk dört müňüň möhürlenmegi Millerit hereketiniň Gijäniň ýarysyndaky Gygyryşynda nusgalandyryldy, Ýehoýahin hem, Ýekoniýa we Koniýa diýlip hem atlandyrylyp, möhürlenmäniň nyşanydyr.

> As I live, saith the Lord, though Coniah the son of Jehoiakim king of Judah were the signet upon my right hand, yet would I pluck thee thence; And I will give thee into the hand of them that seek thy life, and into the hand of them whose face thou fearest, even into the hand of Nebuchadrezzar king of Babylon, and into the hand of the Chaldeans. And I will cast thee out, and thy mother that bare thee, into another country, where ye were not born; and there shall ye die. But to the land whereunto they desire to return, thither shall they not return. Is this man Coniah a despised broken idol? is he a vessel wherein is no pleasure? wherefore are they cast out, he and his seed, and are cast into a land which they know not? O earth, earth, earth, hear the word of the Lord. Jeremiah 22:24–29.

> «Meniň diri bolşum ýaly, diýýär Reb, eger Ýahuda patyşasy Ýehoiakimiň ogly Koniýa sag elimdäki möhür ýüzügi bolsa-da, seni şol ýerden sogrup alardym; we men seni janyňa kast edýänleriň eline, ýüzünden gorkýanlaryň eline, ýagny Wawilon patyşasy Nebukadnessaryň eline hem-de Keldanileriň eline tabşyraryn. Men seni we seni dünýä indiren ejeňi başga bir ýurda, özüňiziň dogulmadyk ýeriňize zyňaryn; siz şol ýerde ölersiňiz. Emma dolanmagy arzuw edýän ýurtlaryna olar dolanyp barmarlar. Bu adam Koniýa ýigrenilen, döwlen bir butmy? Ol hiç kimiň göwni islemeýän bir gapmy? Näme üçin ol hem onuň nesli kowulyp çykaryldy we özleri bilmeýän ýurda taşlandy? Eý, ýer, ýer, ýer, Rebbiň sözüni eşit». Ýeremýa 22:24–29.

Jehoiachin, Jeconiah and Coniah represent the sealing time, when the second angel is joined by the message of the Midnight Cry. He represents the sealing time of the foolish. The evil king represents those that are the foolish Laodicean virgins who in the sealing time are destined to receive the mark of the beast as they are forever spewed out of the mouth of the Lord.

Ýehoýakin, Ýekonýa we Konýa möhürleniş wagtyny aňladýar; şol wagt ikinji perişdäniň habaryna Gije ýarymyndaky Gykylygyň habary goşulýar. Ol akylsyzlaryň möhürleniş wagtyny aňladýar. Erbet patyşa, möhürleniş wagtynda eýýäm bütinleý Rebbiň agzyndan çykarylyp taşlanýandyklary üçin haýwanyň nyşanyny almaga ýazgyn edilen, akylsyz Laodikeýa gyzlaryny aňladýar.

The signet on God’s right hand is His seal, and those that are spewed out of the mouth of the Lord during the sealing of the one hundred and forty-four thousand are contrasted with Zerubbabel, the man who had the plummet of the “seven times” in his hand.

Hudaýyň sag elindäki ýüzük Onuň möhüridir, we ýüz kyrk dört müňüň möhürlenişi wagtynda Rebbiň agzyndan çykarylanlar, elinde “ýedi gezek”iň gurşun çyzgysy bolan adam — Zerubbabel bilen garşy goýulýar.

> Speak to Zerubbabel, governor of Judah, saying, I will shake the heavens and the earth; And I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the heathen; and I will overthrow the chariots, and those that ride in them; and the horses and their riders shall come down, every one by the sword of his brother. In that day, saith the Lord of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the Lord, and will make thee as a signet: for I have chosen thee, saith the Lord of hosts. Haggai 2:21–23.

> Ýahuda häkimi Zorobabele şeýle diý: Men asmanlary we ýeri sarsdyraryn; Patyşalyklaryň tagtlaryny agdaryp taşlaryn, milletleriň patyşalyklarynyň güýjüni ýok ederin; arabalary we olaryň üstüne münenleri agdaryp taşlaryn; atlar we olaryň çapyksuwarlary ýykylar, her biri öz doganynyň gylyjy bilen. Şol gün, Hökmürowan Reb diýýär, seni alaryn, eý hyzmatkärim Zorobabel, Şaltieliň ogly, diýip Reb aýdýar, we seni möhür ýüzügi ýaly ederin; çünki Men seni saýlap aldym, diýip Hökmürowan Reb aýdýar. Haggai 2:21–23.

The “stone of stumbling” that is the “seven times” is the “plummet” in the hand of Zerubbabel, and he is represented as the “signet” that God employs to seal the one hundred and forty-four thousand. The signet, or the “sign”, is placed upon those that “sigh and cry” for the abominations that are done in Jerusalem. The sighing and crying identifies the experience of those that are sealed, and the signing and crying is the symbol of their internal response to the remedy of the “seven times.” It is confession for their sins and for the sins of their fathers. It is the acknowledgment that they have not been walking with God and that God has not been walking with them ever since the disappointment of July 18, 2020. It is the test that was failed in 1863, during the period of time when Philadelphia was transitioning unto Laodicea. It typified the period of time when those represented by Coniah are forever established as foolish Laodicean virgins, and those represented by Zerubbabel are forever established as wise Philadelphian virgins.

“Ýedi gezek” bolan “büdremäniň daşy” Zerubabeliň elindäki “gurşun ölçegidir”, we ol Hudaýyň ýüz kyrk dört müňi möhürlemek üçin ulanýan “möhüri” hökmünde görkezilýär. Möhür, ýa-da “alamat”, Iýerusalimde edilýän nejislikler sebäpli “ah çekýän we aglaýanlaryň” üstüne goýulýar. Ah çekmek we aglamak möhürlenýänleriň tejribesini kesgitleýär, hem-de bu ah çekmek we aglamak olaryň “ýedi gezek” dermanyna bolan içerki jogabynyň nyşanydyr. Bu olaryň öz günäleri we atalarynyň günäleri üçin edýän ykrarnamasydyr. Bu, olaryň 2020-nji ýylyň 18-nji iýulyndaky lapykeçlikden bäri Hudaý bilen ýöremändigini we Hudaýyň hem olar bilen ýöremändigini boýun almagydyr. Bu, 1863-nji ýylda, Filadelfiýanyň Laodikýa geçiş döwründe şowsuz edilen synagdyr. Bu, Konýa tarapyndan görkezilenleriň akmak Laodikýa gyzlary hökmünde ebedilik berkidilen döwrüni, Zerubabel tarapyndan görkezilenleriň bolsa akyldar Filadelfiýa gyzlary hökmünde ebedilik berkidilen döwrüni öňden görkezýärdi.

Jehoichin was followed by Zedekiah, the last of the seven kings. As Manasseh represented 1798, and the “time of the end,” Zedekiah must represent October 22, 1844, when the vision would “speak, and not lie”. Zedekiah is a name made up of the combination of two Hebrew words. The one word is “Jehovah”, and it is combined with the word that is translated in Daniel chapter eight, and verse fourteen as “cleansed.” Zedekiah means the cleansing of God’s temple, which began on October 22, 1844.

Ýehoiçiniň yzysüre ýedi patyşanyň iň soňkusy bolan Sedekiýa geldi. Manaşşe 1798-nji ýyly we “ahyryň wagtyny” aňladýan bolsa, onda Sedekiýa 1844-nji ýylyň 22-nji oktýabryny, ýagny görüniň “aýdyp, ýalan sözlemez” wagtyny aňlatmalydyr. Sedekiýa iki ýewreý sözüniň birleşmeginden emele gelen atdyr. Bir söz “Ýehowa”, beýlekisi bolsa Danyýel kitabynyň sekizinji baby, on dördünji aýatynda “päklenjek” diýip terjime edilen sözdür. Sedekiýa Hudaýyň ybadathanasynyň päklenmegini aňladýar; bu bolsa 1844-nji ýylyň 22-nji oktýabrynda başlandy.

The last seven kings of Judah represent the progressive history of 1798 to October 22, 1844. Jehoiakim is the symbol of August 11, 1840, which in turn represents September 11, 2001. He is a symbol of the empowerment of the first angel’s message, and he is introduced in the first verse of Daniel chapter one. Thus, the setting and context of Daniel chapter one, is the empowerment of the first angel’s message, as represented in Revelation chapter ten. In Revelation chapter ten Christ descended with a little book in His hand that John was commanded to eat. This is why the first test in the book of Daniel has to do with eating.

Ýahudanyň soňky ýedi patyşasy 1798-nji ýyldan 1844-nji ýylyň 22-nji oktýabryna çenli barha öňe ilerleýän taryhy aňladýar. Ýehoýakim 1840-njy ýylyň 11-nji awgustynyň nyşanydyr, ol bolsa öz gezeginde 2001-nji ýylyň 11-nji sentýabryny aňladýar. Ol birinji perişdäniň habarynyň güýçlendirilmeginiň nyşanydyr, we ol Danyýel kitabynyň birinji bapynyň birinji aýatynda tanadylýar. Şeýlelik bilen, Danyýel kitabynyň birinji bapynyň ýagdaýy we mazmuny, Ylham kitabynyň onunjy babynda görkezilişi ýaly, birinji perişdäniň habarynyň güýçlendirilmegidir. Ylham kitabynyň onunjy babynda Mesih elinde kiçijik kitap bilen inip geldi, we Ýahýa şol kitaby iýmäge buýruldy. Şonuň üçin Danyýel kitabyndaky ilkinji synag iýmek bilen baglydyr.

We will continue these subjects in the next article.

Biz bu mowzuklary indiki makalada dowam etdireris.

> And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 3:3.

> Soňra Ol maňa şeýle diýdi: «Eý, ynsan ogly, garynyňy iýdir we saňa berýän bu tumaryny içiňden doldur». Şonda men ony iýdim; ol agzymda bal dek süýji boldy. Hezekiýel 3:3.

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