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# The Book of Daniel - Number Thirteen

Danyýel kitaby — On üçünji san

The Secret of the Latter Days

Soňky günleriň syry

Author

Jeff Pippenger

Published

December 8, 2023

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Daniel chapter two represents the second angel of Revelation fourteen. As such it represents the second of three tests, that are represented as a dietary test, followed by a visual test, and concludes with a litmus test. All three of those tests, which are also prophetic waymarks, exist in the first angel’s message of Revelation fourteen. As with the first angel of Revelation fourteen, Daniel chapter one also possesses each of those three tests.

Danyýl kitaby-nyň ikinji baby Ylhamyň on dördünji babyndaky ikinji perişdäni aňladýar. Şeýlelikde, ol iýmit bilen bagly synag hökmünde görkezilen, ondan soň görüş synagy bilen dowam edýän we ahyrda lakmus synagy bilen tamamlanýan üç synagyň ikinjisini aňladýar. Şol üç synagyň hemmesi, şol bir wagtyň özünde pygamberlik ýol belgileri hem bolup, Ylhamyň on dördünji babyndaky birinji perişdäniň habarynda bar. Ylhamyň on dördünji babyndaky birinji perişde bilen bolşy ýaly, Danyýlyň birinji baby hem şol üç synagyň hersine eýedir.

The second test, or the second angel’s message, begins at the end of the first test. Chapter two follows chapter one. The conclusion of the second test begins the third test back-to-back. The period of time represented by the second test was symbolized by the seventy years of Daniel’s captivity, which began with the conquering of Jehoiakim and concluded at the decree of Cyrus. As the end of those seventy years approached, Daniel recognized through God’s prophetic Word that the end was about to arrive.

Ikinji synag, ýa-da ikinji perişdäniň habary, birinji synagyň ahyrynda başlanýar. Ikinji bap birinji babyň yzysüre gelýär. Ikinji synagyň jemlenişi dessine üçünji synagyň başlanmagyna ýol açýar. Ikinji synag bilen aňladylýan wagt döwri, Daniýeliň ýetmiş ýyllyk ýesirligi arkaly nyşanlandyrylypdy; ol Ýehoýakimiň basylyp alynmagy bilen başlap, Kiriň permany bilen tamamlandy. Şol ýetmiş ýylyň ahyry golaýlaşanda, Daniýel Hudaýyň pygamberlik Sözi arkaly onuň soňunyň ýetip gelýändigine düşündi.

> In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:1, 2.

> Ahasuerusyň ogly, Medleriň neslinden bolan Darýusyň Haldeýleriň şalygynyň üstünden patyşa edilip goýlan birinji ýylynda; onuň patyşalyk sürmeginiň birinji ýylynda men, Daniýel, kitaplar arkaly Rebbiň sözüniň Ýermeýa pygambere gelen ýyllarynyň sanyna düşünip bildim: Ýerusalimiň weýrançylyklarynyň ýetmiş ýyl dowam etjekdigine. Daniýel 9:1, 2.

Daniel is representing God’s people in the last days that recognize the symbolic meaning of the seventy years of captivity, and that recognition takes place shortly before the seventy symbolic years end. God’s people have correctly understood the seventy-year captivity, but what Daniel is representing is the understanding that those seventy years represent the prophetic period from September 11, 2001, unto the Sunday law. For Daniel, those years ended at the decree of Cyrus, which in the last days represents the Sunday law in the United States.

Danyýel soňky günlerde ýetmiş ýyllyk ýesirligiň simwolik manysyny tanaýan Hudaýyň halkyny wekilçilik edýär, hem-de şol tanama ýetmiş simwolik ýyl tamamlanmazdan azajyk öň ýüze çykýar. Hudaýyň halky ýetmiş ýyllyk ýesirlige dogry düşünipdir, emma Danyýeliň wekilçilik edýän zady, şol ýetmiş ýylyň 2001-nji ýylyň 11-nji sentýabryndan başlap, Ýekşenbe kanunyna çenli dowam edýän pygamberlik döwrüni aňladýandygyna düşünmekdir. Danyýel üçin şol ýyllar Kiriň permany bilen tamamlandy; bu bolsa soňky günlerde Birleşen Ştatlardaky Ýekşenbe kanunyny aňladýar.

Shortly before the Sunday law, God’s people are awakened to the prophetic understanding represented by the symbolic seventy years. Those symbolic years began with Jehoiakim, who represents September 11, 2001, when, with the arrival of Islam of the third Woe, the mighty angel of Revelation eighteen, descended and announced the fall of Babylon. The fall of Babylon represents the second angel’s message, and on September 11, 2001, the second testing period began for those who ate the hidden book that was in the angel’s hand. That period, represented by the symbolic seventy years, continues through to the Sunday law.

Ýekşenbe kanunyndan az-kem öňürti, Hudaýyň halky nyşanlaýyn ýetmiş ýyl bilen aňladylýan pygamberlik düşünjesine oýarylar. Şol nyşanlaýyn ýyllar, üçünji Walyň yslamy gelmegi bilen, Ylham kitabynyň on sekizinji babyndaky gudratly perişdäniň inip, Wawilonyň ýykylanyny jar eden 2001-nji ýylyň 11-nji sentýabryny aňladýan Ýehoýakym bilen başlady. Wawilonyň ýykylmagy ikinji perişdäniň habaryny aňladýar, we 2001-nji ýylyň 11-nji sentýabrynda perişdäniň elindäki gizlin kitaby iýenler üçin ikinji synag döwri başlady. Nyşanlaýyn ýetmiş ýyl bilen görkezilýän şol döwür Ýekşenbe kanunyna çenli dowam edýär.

As the end draws near, as typified by Daniel in the first year of Darius, God’s people are awakened to the test of the image of the beast. They have previously understood some of the truths associated with the test of the image of the beast, but the portion they come to understand just before the end of the prophetic period of the second angel, has been hidden in darkness. As Daniel studied God’s prophetic Word, and then became aware of the significance of the seventy years, he was led to prayer, just as he had been led to prayer when he became aware of the life-or-death threat of Nebuchadnezzar concerning his image-dream. In Daniel chapter nine, as in Daniel chapter two, as Daniel prayed, he received prophetic light.

Ahyr ýakynlaşdygyça, Darýuşyň birinji ýylynda Daniýelde öňden görkezilişi ýaly, Hudaýyň halky wagşyň şekiliniň synagyna oýarylýar. Olar wagşyň şekiliniň synagy bilen baglanyşykly hakykatlaryň käbirine mundan ozal düşünipdi, emma ikinji perişdäniň pygamberlik döwrüniň soňuna golaý düşünmäge gelen bölegi garaňkylykda gizlenipdi. Daniýel Hudaýyň pygamberlik Sözüni öwrenip, soňra ýetmiş ýylyň ähmiýetine göz ýetirende, ol doga edilmegine ugrukdyryldy; edil Nabukadnesaryň öz şekil-düýşi babatdaky ölüm-ýaşaýyş howpy barada habarly bolanda doga edilmegine ugrukdyrylyşy ýaly. Daniýel kitabynyň dokuzynjy babynda, edil ikinji babyndaky ýaly, Daniýel doga edende, pygamberlik nury kabul etdi.

> Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:21, 22.

> Hawa, men doga-dileg edýän wagtym, başdaky görnüşde gören adamym Gabriýel çalt uçup gelip, agşamky gurbanlygyň wagtynda maňa degdi. Ol maňa düşünje berdi, meniň bilen gepleşdi we şeýle diýdi: «Eý, Daniel, men saňa paýhas we düşünje bermek üçin indi geldim». Daniel 9:21, 22.

The “skill and understanding” given to Daniel as he prayed aligns with his prayer in chapter two.

Danyýele doga edip durka berlen “başarnyk we düşünje” onuň ikinji bapdaky dogasy bilen gabat gelýär.

> Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon. Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven. Daniel 2:17–19.

> Soňra Daniel öz öýüne gidip, bu meseläni ýoldaşlary Hananiaha, Mişaele we Azariýa mälim etdi. Olar asmanyň Hudasyna bu syr babatda rehimdarlyk diläp ýalbarmalydylar; şeýdip, Daniel bilen onuň ýoldaşlary Babiliň galan akyldarlary bilen bile heläk bolmazdylar. Şondan soň bu syr Daniela gijeki görnüşde aýan edildi. Şonda Daniel asmanyň Hudasyna alkyş aýtdy. Daniel 2:17–19.

Line upon line, Daniel’s two prayers are the same prayer. Both are given during history that symbolically represents the visual test of the second angel, that transpires between September 11, 2001, and the soon-coming Sunday law. With the impending death threat of Nebuchadnezzar and the prophetic knowledge of both Jeremiah’s seventy years and the oath of Moses’ seven times, Daniel prays the Leviticus twenty-six prayer, while asking that God would reveal to him the final prophetic secret of Bible prophecy. The secret that John identifies as the Revelation of Jesus Christ.

Setir üstüne setir, Danyýeliň iki dogasy şol bir dogadyr. Ikisi-de 2001-nji ýylyň 11-nji sentýabry bilen tiz geljek ýekşenbe kanunynyň arasynda bolup geçýän, ikinji perişdäniň göz bilen görülýän synagyny nyşanlaýyn görkezýän taryhyň dowamynda berilýär. Nebukadnesaryň golaýlap gelýän ölüm howpy astynda hem-de Ýeremiýanyň ýetmiş ýylyna we Musanyň “ýedi gezek” kasamyna degişli pygamberlik bilimi bilen, Danyýel Leýwililer 26-daky dogany edýär, şol bir wagtyň özünde-de Hudaýyň oňa Injil pygamberliginiň soňky pygamberlik syryny açyp bermegini soraýar. Bu bolsa, Ýuhannanyň Isa Mesihiň Ylhamy diýip atlandyrýan syrydyr.

In chapter nine, Daniel is located at the transition of two kingdoms. Babylon has just fallen to the Medes and Persians, for it is the first year of Darius, thus placing God’s people in the last days at the point of transition that was marked in the movement of the first angel and also the movement of the third angel.

Dokuzynjy bapda Danyýel iki patyşalygyň arasyndaky geçiş döwründe ýerleşýär. Babil ýaňy-ýakynda Medler we Parslaryň eline geçdi, çünki bu Dariusyň birinji ýylydyr; şeýlelikde bu ýagdaý Hudaýyň halkyny soňky günlerde birinji perişdäniň hereketinde hem-de üçünji perişdäniň hereketinde bellige alnan geçiş nokadyna getirýär.

The Philadelphian Millerite movement transitioned unto Laodicea in 1856, and the Laodicean movement of Future for America, transitions to the Philadelphian movement at the end of the three and a half days of being dead in the street of Revelation chapter eleven. The test that was failed with the Philadelphian movement of the Millerites from 1856 until 1863, was in relation to the doctrine of the “seven times.”

Filadelfiýaly Millerit hereketi 1856-njy ýylda Laodikeýa geçdi, we “Future for America”-nyň Laodikeýaly hereketi, Ylham kitabyň on birinji babynda beýan edilen köçede öli ýatmagyň üç ýarym gününiň ahyrynda Filadelfiýaly herekete geçýär. 1856-njy ýyldan 1863-nji ýyla çenli Milleritleriň Filadelfiýaly hereketi bilen baglylykda şowsuzlyga uçran synag, “ýedi wagt” taglymaty bilen baglanyşyklydy.

The test for the Laodicean movement of Future for America is in relation to the necessity of recognizing their scattered condition, and then entering into the Leviticus twenty-six prayer and experience. Daniel was at the transition time between Babylon and the Medo-Persian empires, and just before the end of the period of seventy years that is marked by the decree of Cyrus. The seventy years is the context for Daniel’s prayer, and the seventy years represents Moses’ “seven times.” Both of Daniel’s prayers align with the transition time that is marked by the “seven times” in the movement of the first angel, and also in the movement of the third angel.

“Future for America”-nyň Laodikýa hereketi üçin synag olaryň dagynyk ýagdaýyny ykrar etmegiň zerurlygy bilen baglanyşyklydyr, şondan soň bolsa Lawilar 26-daky doga we tejribä girmelidirler. Daniel Wawilon bilen Midiýa-Persiýa imperiýalarynyň arasyndaky geçiş döwründe, hem-de Kiriň permany bilen bellenýän ýetmiş ýyllyk döwrüň tamamlanmagynyň öňüsyrasynda ýaşaýardy. Ýetmiş ýyl Danieliň dogasynyň mazmunydyr, we şol ýetmiş ýyl Musanyň “ýedi wagt” diýenini aňladýar. Danieliň iki dogasy-da birinji perişdäniň hereketinde, şeýle hem üçünji perişdäniň hereketinde “ýedi wagt” bilen bellenýän geçiş döwrüne laýyk gelýär.

The “secret” which is revealed to Daniel is the revelation of Nebuchadnezzar’s image. The “secret” of Nebuchadnezzar’s image in the last days is that it represents eight kingdoms, not four. In the previous articles that are in the category, “The Eighth is of the Seven“, this truth has already been presented. Within that secret is the revelation of the point of transition when the eighth arrives, that is of the seven. The “secret” of the image of Nebuchadnezzar is the confirmation of the resurrection of the horn of true Protestantism and the horn of Republicanism. Both those resurrections identify that each horn is the eighth, but is of the seven; and the transition from the sixth unto the eighth of both horns takes place in the prophetic context of a test associated with Moses’ “seven times.” The transition takes place as represented by Daniel, just before the decree of Cyrus, which represents the Sunday law decree in the United States. Then at the Sunday law, in rapid movements, the deadly wound of the papacy is healed as the papacy becomes the eighth head that is of the seven, as it too, goes through a prophetic transition, as represented by Nebuchadnezzar’s image of Daniel chapter two.

Daniela aýan edilýän “syry”, Nebukadnessaryň heýkeliniň aýan edilmegidir. Ahyrky günlerde Nebukadnessaryň heýkeliniň “syry” şudur: ol dört patyşalygy däl-de, sekiz patyşalygy aňladýar. “The Eighth is of the Seven” diýen kategoriýadaky öňki makalalarda bu hakykat eýýäm beýan edildi. Şol syryň içinde, ýediniň içinden bolan sekizinjiniň gelýän geçiş nokadynyň aýan edilmegi bar. Nebukadnessaryň heýkeliniň “syry”, hakyky Protestantizmiň şahynyň we Respublikanizmiň şahynyň direlişiniň tassyk edilmegidir. Şol direlişleriň ikisi-de her şahyň sekizinjidigini, ýöne ýediniň içindendigini görkezýär; we iki şahyň hem altynjydan sekizinjä geçişi, Musanyň “ýedi wagty” bilen baglanyşykly synagyň pygamberlik mazmunynda bolup geçýär. Geçiş, Daniel arkaly şekillendirilişi ýaly, Kiriň permanyndan biraz öň bolup geçýär; bu bolsa Amerikanyň Birleşen Ştatlarynda ýekşenbe kanunynyň permanyny aňladýar. Soňra ýekşenbe kanuny mahalynda, çalt hereketler bilen, papalygyň öldüriji ýarasy saplanýar, papalyk hem ýediniň içinden bolan sekizinji başa öwrülýär; ol hem, Daniel kitabynyň ikinji babyndaky Nebukadnessaryň heýkeli arkaly şekillendirilişi ýaly, pygamberlik geçişinden geçýär.

> Therefore Daniel went in unto Arioch, whom the king had ordained to destroy the wise men of Babylon: he went and said thus unto him; Destroy not the wise men of Babylon: bring me in before the king, and I will shew unto the king the interpretation. Then Arioch brought in Daniel before the king in haste, and said thus unto him, I have found a man of the captives of Judah, that will make known unto the king the interpretation. The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof? Daniel 2:24–26.

> Şonuň üçin Danyýel patyşanyň Babylonyň akyldarlaryny ýok etmegi üçin bellän Ariokynyň ýanyna bardy; ol baryp, oňa şeýle diýdi: «Babylonyň akyldarlaryny ýok etme; meni patyşanyň huzuryna elt, men patyşa onuň manysyny beýan ederin». Şondan soň Ariok Danyýeli howlukmaçlyk bilen patyşanyň huzuryna getirdi-de, oňa şeýle diýdi: «Men Ýahudanyň ýesirleriniň arasyndan patyşa manysyny mälim etjek bir adamy tapdym». Patyşa Belteşazar diýlip atlandyrylýan Danyýele jogap berip, şeýle diýdi: «Sen meniň gören düýşümi we onuň manysyny maňa mälim etmäge ukyplymy?» Danyýel 2:24–26.

Once Daniel has been given the secret, both his names are referenced, identifying that he represents the covenant people, who in the last days have just transitioned into the Philadelphian movement of the one hundred and forty-four thousand. He manifests the character of God’s servant by asking that no one would be murdered due to their inability to understand the “secret.” His character is contrasted with Arioch, a servant of Nebuchadnezzar who seeks credit with the king for finding Daniel. Daniel then identifies the distinction between the true prophetic manifestation and that of the Babylonian wise men, when he answers Nebuchadnezzar’s question with a question, and then unlike Arioch, does not take advantage of his understanding of the “secret” to promote himself, but instead exalts the God of heaven.

Daniela syry berlenden soň, onuň iki ady hem ýatlanýar; bu bolsa onuň ahyrky günlerde ýüz kyrk dört müňüň Filadelfiýa hereketine ýaňy geçip baran äht halkyny wekilçilik edýändigini görkezýär. Ol “syry” düşünip bilmezlikleri sebäpli hiç kimiň öldürilmezligini haýyş etmek bilen, Hudaýyň hyzmatkäriniň häsiýetini ýüze çykarýar. Onuň häsiýeti Daniýeli tapandygy üçin patyşanyň öňünde abraý gazanmagy gözleýän Nebukadnesaryň hyzmatkäri Arýokyň häsiýeti bilen garşy goýulýar. Soňra Daniel Nebukadnesaryň soragyna sorag bilen jogap beren wagtynda, hakyky pygamberlik ýüze çykyşynyň Babiliň akyldarlarynyňkydan tapawudyny görkezýär; we soň, Arýokdan tapawutlylykda, “syry” düşünendigini özüni öňe sürmek üçin peýdalanman, onuň ýerine asmanlaryň Hudaýyny beýgeldýär.

> Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, shew unto the king; But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these. Daniel 2:27, 28.

> Danyýel patyşanyň huzurynda jogap berip diýdi: «Patyşanyň talap eden syryny akyldarlar, ýyldyzşynaslar, jadygöýler, palçylar patyşa açyp bilmezler; emma asmanda syrlary aýan edýän bir Hudaý bar, Ol Nebukadnesar patyşa ahyrky günlerde näme boljakdygyny mälim edýär. Seniň düýşüň we düşegiňde kelläňe gelen görnüşler şulardyr.» Danyýel 2:27, 28.

Daniel starts his presentation of the “secret,” by identifying it as a “secret” that explains what shall be in the latter days. The secret of the hidden history of the seven thunders identifies what shall be in the latter days. Nebuchadnezzar’s image is an element of the latter-day secret that is unsealed just before probation closes. It is revealed just before probation closes in the transition time when both horns of the earth beast become the eighth that is of the seven, as represented by Daniel in the first year of Darius.

Danyýel “syry” baradaky beýanyna, onuň soňky günlerde nämeleriň boljakdygyny düşündirýän bir “syr”dygyny görkezmek bilen başlaýar. Ýedi gürrüldiň gizlin taryhynyň syry soňky günlerde nämeleriň boljakdygyny görkezýär. Nebukadnesaryň heýkeli synag möhletiniň ýapylmagynyň öň ýanynda açylýan soňky günleriň syrynyň bir bölegidir. Ol synag möhletiniň ýapylmagynyň öň ýanynda, ýerdäki haýwanyň iki şahy hem ýediniň içinden bolan sekizinjä öwrülýän geçiş döwründe, Danyýeliň Dariýiň birinji ýylynda beýan edişi ýaly, aýan edilýär.

> As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter: and he that revealeth secrets maketh known to thee what shall come to pass. But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart. Daniel 2:29, 30.

> Sen, eý patyşa, düşegiňde ýatyrkaň, mundan beýläk näme boljakdygy hakdaky pikirler kelläňe geldi; syrlary aýan edýän bolsa saňa näme boljakdygyny bildirdi. Emma maňa gelince, bu syr maňa ýaşaýanlaryň haýsydyr birinden artykmaç paýhasym barlygy üçin aýan edilen däldir, eýsem onuň düşündirişini patyşa mälim etjekler üçin hem-de sen ýüregiňdäki pikirleri bilesiň diýip aýan edilendir. Daniel 2:29, 30.

Daniel establishes the truth with a second witness to the fact that Nebuchadnezzar’s dream is about the latter days, when he says, “he that revealeth secrets maketh known to thee what shall come to pass,” “hereafter.” Then Daniel identifies that the secret was not given for him, or because he had any superior wisdom than any other human being, but that the “secret” was given to Nebuchadnezzar “for their sakes that shall make known the interpretation.” The “secret” was given for those who would present the “interpretation” of the dream to the spiritual king of Babylon in the last days. The secret was specifically given for the one hundred and forty-four thousand, for the “secret” is for those in the last days that proclaim the final fall of Babylon. Then Daniel reveals the image-dream that had been hidden in darkness, and that produced the life-or-death test.

Danyýel Nebukadnezzaryň düýşüniň soňky günler hakyndadygyny tassyklaýan hakykaty ikinji bir şaýat bilen berkidýär; ol: «syrlary açýan saňa mundan soň bolup geçjek zady mälim edýär» diýýär. Soňra Danyýel bu syryň özüne berilmändigini, ýa-da onuň başga adamlaryň haýsy-da bolsa birinden artyk paýhasa eýe bolandygy sebäpli berilmändigini, eýsem «syryň» Nebukadnezzara «ýorumuňy mälim etjekleriň hatyryna» berilendigini görkezýär. «Syr» soňky günlerde Wawilonyň ruhy patyşasyna düýşiň «ýorumyny» ýetirjekler üçin berildi. Syr aýratynlykda ýüz kyrk dört müň üçin berildi, çünki «syr» soňky günlerde Wawilonyň ahyrky ýykylşyny yglan edýänler üçindir. Şondan soň Danyýel garaňkylykda gizlenen we ölüm-ýaşaýyş synagyny döreden keşp-düýşi aýan edýär.

> Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, His legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. This is the dream; and we will tell the interpretation thereof before the king. Daniel 2:31–36.

> Sen, eý patyşa, görüpdiň, ine, bir äpet heýkel bardy. Ol uly heýkel, parlaklygy örän ajaýyp bolup, öňüňde dik durdy; onuň keşbi hem gorkunçdy. Bu heýkeliň kellesi sap altyndandy, döşi we gollary kümüşdendi, garny we butlary bürünçdendi, aýaklary demirdendi, dabany bolsa bölekleýin demirden we bölekleýin palçykdandy. Sen görüp durkaň, adam eli degmedik bir daş kesilip aýryldy-da, heýkeliň demir bilen palçykdan bolan dabanyna urup, ony parça-parça etdi. Şonda demir, palçyk, bürünç, kümüş we altyn bilelikde parça-parça boldy, tomusky harman meýdanlarynyň saman-kepderisine meňzäp gitdi; şemal olary süpürip äkitdi, olardan hiç bir yz tapylmady. Heýkele uran daş bolsa uly bir daga öwrülip, bütin ýeri ýüzüni doldurdy. Düýş şudur; onuň ýorulyşyny-da patyşanyň huzurynda aýdarys. Daniel 2:31–36.

Nebuchadnezzar’s dream identified the kingdoms of Bible prophecy from his time until the last days, when the one hundred and forty-four thousand, represented by Daniel in his presentation to Nebuchadnezzar, and by the stone that was cut out without hands, that destroy the earthly kingdoms represented in the image, which then becomes a mountain that fills the whole earth. The dream was about the latter days, at the prophetic transition point when the one hundred and forty-four thousand have the last prophetic secret revealed unto them.

Nebukadnesaryň düýşi, onuň döwründen başlap soňky günlere çenli Mukaddes Kitap pygamberliginiň şalyklaryny kesgitledi; şol wagt, Nebukadnesaryň huzurynda çykyş eden Danyýel arkaly, şeýle hem elsiz kesilip alnan daş arkaly şekillendirilen ýüz kyrk dört müň, heýkeldäki şekillendirilýän ýer ýüzüniň şalyklaryny ýok edýär, soňra bolsa ol bütin ýeri doldurýan bir dag bolýar. Bu düýş ahyrky günler hakyndady, ýagny ýüz kyrk dört müňüň özlerine soňky pygamberlik syrynyň açylyp berilýän pygamberlik geçiş nokady hakyndady.

As the ensign of the true Protestant horn, they then carry the message of the third angel to a dying world. That message swells to a loud cry at the Sunday law in the United States, when the mark of the beast is enforced. Before that decree, those represented by Daniel in the latter days, are to be confronted by the image of the beast test. That test is a visual test, and requires that the movements that produce the Sunday law decree be seen by those represented by Daniel. They are tested to find out if they have chosen the divine methodology which allows them to see the image test that is hidden in darkness. Their test involves personal humiliation and confession. It involves an acknowledgment that Daniel was given understanding in dreams and visions, for if they refuse to hear Daniel’s voice crying in the wilderness, it is as those who in Christ’s days rejected the message of John the Baptist.

Olar hakyky protestant şahyrynyň baýdagy hökmünde üçünji perişdäniň habaryny ölüp barýan dünýä ýetirýärler. Bu habar Birleşen Ştatlarda ýekşenbe güni baradaky kanun güýje girizilende, haýwanyň nyşany mejbury edilende, güýçli bir nalyşa öwrülýär. Şol perman çykarylmazyndan öň, soňky günlerde Daniel arkaly şekillendirilenler haýwanyň keşbi synagy bilen ýüzbe-ýüz edilmeli. Ol synag göz bilen görülýän synagdyr we ýekşenbe güni baradaky kanunyň permanynyň çykmagyna getirýän hereketleriň Daniel arkaly şekillendirilenler tarapyndan görülmegini talap edýär. Olar garaňkylykda gizlenen keşp synagyny görmäge mümkinçilik berýän ylahy usuly saýlap-saýlamandyklaryny anyklamak üçin synalýarlar. Olaryň synagy şahsy kemsinmäni we boýun almagy öz içine alýar. Bu, Daniela düýşlerde we görnüşlerde düşünje berlendigini ykrar etmegi hem öz içine alýar; çünki eger olar çölde nalyş edip duran Danieliň sesini diňlemekden ýüz dönderseler, bu edil Mesihiň günlerinde Ýahýa Çokundyryjynyň habaryny ret edenler ýalydyr.

Sister White informs us that the books of Daniel and Revelation complement each other, and the word “complement” which she uses means to bring to perfection. At the end of July, 2023, the Lion of the tribe of Judah began unsealing the Revelation of Jesus Christ as He had promised to do just before probation closed. In doing so, He identified biblical truths that had previously been correctly understood, but that now were to be understood in the setting of the last days.

Uayt uayt bize Danyýel bilen Ylham kitaplarynyň birek-biregi kämilleşdirýändigini habar berýär, we onuň ulanýan “kämilleşdirmek” sözi kämillige ýetirmegi aňladýar. 2023-nji ýylyň iýul aýynyň ahyrynda, synag möhletiniň ýapylmagyndan edil öň wada berşi ýaly, Ýahuda taýpasynyň Arslany Isa Mesihiň Ylhamyny möhürlerinden açmaga başlady. Şeýle etmek bilen, Ol ozal dogry düşünilen, ýöne indi soňky günleriň çäginde düşünilmeli bolan Mukaddes Ýazgylardaky hakykatlary anyklady.

One of those truths is the two witnesses of Revelation eleven. Another is the history that is the perfect fulfillment of the “seven thunders” of Revelation ten. He has brought forth truths from the sacred reform lines that speak to the disappointment of July 18, 2020. He has used the four waymarks that are in each of the sacred reform lines, that illustrate the history of the empowerment of the first message until the judgment, in a fashion that heretofore was never recognized. Daniel chapter two brings many of these concepts to perfection, though these profound truths are hidden in darkness to those who refuse to eat the methodology identified as Alpha and Omega.

Bu hakikatlerden biri, Vahiy on birdeki iki şahittir. Bir diğeri ise, Vahiy on’daki “yedi gök gürültüsü”nün kusursuz yerine gelişi olan tarihtir. O, 18 Temmuz 2020’deki hayal kırıklığından söz eden kutsal reform çizgilerinden hakikatler ortaya çıkarmıştır. O, kutsal reform çizgilerinin her birinde bulunan ve birinci mesajın güçlendirilmesinin tarihini yargıya kadar tasvir eden dört işaret taşını, şimdiye dek hiç fark edilmemiş bir tarzda kullanmıştır. Daniel ikinci bölüm, bu kavramların birçoğunu yetkinliğe ulaştırır; ne var ki bu derin hakikatler, Alfa ve Omega olarak tanımlanan metodolojiyi yemeyi reddedenler için karanlıkta gizlidir.

In closing out this study of Daniel chapter two, we will summarize and connect some of the truths and waymarks that are brought to perfection by Daniel chapter two. In doing so, we are identifying that the secret that was revealed to Daniel in the night vision represents these very truths.

Daniýel kitabynyň ikinji babyna degişli bu öwrenişi jemläp tamamlap, biz Daniýeliň ikinji babynda kämillige ýetirilen käbir hakykatlary we ýol görkezijileri jemläp, olaryň özara baglanyşygyny görkezeris. Şeýle etmek bilen, biz gijeki görnüşde Daniýele aýan edilen syryň hut şol hakykatlary aňladýandygyny kesgitleýäris.

We will set forth the summary and conclusion in the next article.

Indiki makalada gysgaça mazmuny we netijäni beýan ederis.

> “The Lord has His appointed agencies to meet men in their errors and backslidings. His messengers are sent to bear a plain testimony to arouse them from their sleepy condition and to open the precious words of life, the Holy Scriptures, to their understanding. These men are not to be preachers merely, but ministers, light bearers, faithful watchmen, who will see the threatened danger and warn the people. They must resemble Christ in their earnest zeal, in their thoughtful tact, in their personal efforts—in short, in all their ministry. They are to have a vital connection with God, and are to become so familiar with the prophecies and the practical lessons of the Old and the New Testament that they may bring from the treasure house of God’s word things new and old.” Testimonies, volume 5, 251.

> “Rebbiň adamlaryň ýalňyşlyklarynda we yza gaýtmalarynda olara ýetmek üçin Öz tarapyndan bellenen serişdeleri bardyr. Onuň habarçylary olary ukuly ýagdaýlaryndan oýarmak we gymmatly ýaşaýyş sözlerini, ýagny Mukaddes Ýazgylary, olaryň düşünjesine açmak üçin aýdyň şaýatlygy ýetirmäge iberilendir. Bu adamlar diňe wagyzçylar bolmaly däldirler, eýsem hyzmatkärler, nur göterijiler, howpuň abanýandygyny görüp, halka duýduryş berjek wepaly garawullar bolmalydyrlar. Olar yhlasly gaýratynda, oýlanyşykly ussatlygynda, şahsy tagallalarynda — gysgaça aýdylanda, ähli hyzmatlarynda — Mesihe meňzemelidirler. Olar Hudaý bilen janly baglanyşyga eýe bolmalydyrlar we Köne hem-de Täze Ähdiň pygamberlikleri hem-de amaly sapaklary bilen şeýle bir tanyş bolmalydyrlar welin, Hudaýyň sözüniň hazynasyndan täze hem köne zatlary çykaryp getirip bilsinler.” Testimonies, volume 5, 251.

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