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# The Book of Daniel - Number One-Hundred and Thirty-Four

Danyýel Kitaby — Ýüz Otuz Dört-nji San

The Prophetic Unfolding: From September 11, 2001, to the Impending Sunday Law in the United States

Pygamberlik Ylhamynyň Açylyşy: 2001-nji ýylyň 11-nji sentýabryndan Amerikanyň Birleşen Ştatlarynda golaýlaşýan Ýekşenbe Kanunyna çenli

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Jeff Pippenger

Published

March 13, 2024

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The sealing time of the one hundred and forty-four thousand from September 11, 2001, unto the soon coming Sunday law in the United States is the prophetic period where every vision of God’s Word is fulfilled in the last days.

2001-nji ýylyň 11-nji sentýabryndan başlap, Amerikanyň Birleşen Ştatlarynda ýakyn wagtda çykjak ýekşenbe kanunyna çenli bolan ýüz kyrk dört müňüň möhürleniş wagty, Hudaýyň Sözüniň her bir görnüşiniň soňky günlerde berjaý edilýän pygamberlik döwrüdir.

> Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. Ezekiel 12:23.

> Şonuň üçin olara aýt: Hökmürowan Reb şeýle diýýär: Men bu nakyly bes ederin, ony mundan beýläk Ysraýylda nakyl edip ulanmazlar; emma olara diý: Günler golaýlady, her bir görnüşiň amala aşmagy hem. Hezekiýel 12:23.

In that line, the third angel arrives again, and in so doing, it is represented by the arrival of the third angel on October 22, 1844, unto the rebellion of 1863. The rebellion of 1863 was represented by the first rebellion of ancient Israel at Kadesh, and therefore is represented by the whole history from the Red Sea crossing until the first Kadesh rebellion. The first Kadesh rebellion typified the second Kadesh rebellion, and thus the line from the death of Aaron to the second Kadesh rebellion is repeated in the line of the sealing.

Şol hatarda üçünji perişde ýene gelýär, we şeýle etmek bilen, ol 1844-nji ýylyň 22-nji oktýabrynda üçünji perişdäniň 1863-nji ýylyň pitnesine çenli gelişi bilen şekillendirilýär. 1863-nji ýylyň pitnesi gadymy Ysraýylyň Kadeşdäki ilkinji pitnesi bilen şekillendirilipdi, şonuň üçin hem Gyzyl deňzi geçmekden başlap Kadeşdäki ilkinji pitnä çenli bolan ähli taryh bilen şekillendirilýär. Kadeşdäki ilkinji pitne Kadeşdäki ikinji pitnäniň öňden görkezmesi boldy, şonuň üçin Harunyň ölüminden Kadeşdäki ikinji pitnä çenli bolan hat möhürlenişiň hatarynda gaýtalanýar.

It is repeated in the history of the Millerites, from 1840 unto 1844, which was typified by Christ’s baptism unto the cross, which also represented the history of the cross to the stoning of Stephen. Line upon line, each of the ancient prophets spoke about this period of time more than the days in which they lived.

Bu ýagdaý 1840-njy ýyldan 1844-nji ýyla çenli bolan Milleritleriň taryhynda gaýtalanyp görkezilýär; ol, Mesiň çokundyrylmagyndan haça çenli bolan döwür bilen nusgalanypdy, we şol hem haçdan Stefanyň daşlanmagyna çenli bolan taryhy aňladýardy. Setir üstüne setir, gadymy pygamberleriň her biri öz ýaşan günlerinden-de has köp bu döwür hakynda sözläpdir.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Gadymy pygamberleriň her biri öz döwründen has-da biziň döwrümiz üçin sözläpdir, şonuň üçin olaryň pygamberlikleri biziň üçin güýjündedir. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> Mukaddes Kitap hazinelerini şu soňky nesil üçin ýygnap, bir ýere baglap goýandyr. Ähli beýik wakalar we Köne Äht taryhynyň ähli dabaraly amallary şu soňky günlerde ýygnakda gaýtalanyp gelipdir we gaýtalanyp durandyr. Selected Messages, book 3, 338, 339.

The “last generation” is Peter’s chosen generation, which is the one hundred and forty-four thousand, and they are chosen from September 11, 2001 unto the soon-coming Sunday law, where they are then lifted up as an ensign. “All,” not some, but “all the great events and solemn transactions” of God’s Word, are “repeating themselves” in the “last generation” of “the church” of the “last days.” In the line of the sealing, all the books of the Bible meet and end.

“Ahyrky nesil” Petiriň saýlanan neslidir; ol ýüz kyrk dört müňdir, olar 2001-nji ýylyň 11-nji sentýabryndan başlap, tizden geljek ýekşenbe kanunyna çenli saýlanyp alynýarlar; şol ýerde bolsa baýdak hökmünde ýokary galdyrylýarlar. Hudaýyň Sözüniň “ähli”, käbiri däl, eýsem “ähli beýik wakalary we dabaraly amallary” “soňky günleriň” “ybadathanasynyň” “ahyrky neslinde” “gaýtalanýar”. Möhürleniş setirinde Mukaddes Kitabyň ähli kitaplary birleşýär we tamamlanýar.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “Ylhamda Mukaddes Kitabyň ähli kitaplary duşuşýar we tamam bolýar. Ine, bu ýerde Danyýel kitabynyň üstüni ýetirýän bölegi bar. Biri pygamberlikdir; beýlekisi ylhamdyr. Möhürlenen kitap Ylham däl-de, Danyýeliň pygamberliginiň ahyrky günlere degişli bolan şol bölegidir. Perişde şeýle buýurdy: ‘Emma sen, eý Danyýel, bu sözleri ýap we kitaby ahyrzamanyň wagtyna çenli möhürle.’ Danyýel 12:4.” Resullaryň işleri, 585.

The “portion of the prophecy of Daniel relating to the last days,” that was unsealed, is the visions given to Daniel by the two great rivers of Shinar, the Ulai and the Hiddekel. Those visions represent Daniel chapter eight, verses thirteen and fourteen, and chapter eleven verses forty through forty-five. The sealing time of the one hundred and forty-four thousand is the history where Christ, as the heavenly High Priest, eternally seals the chosen of the final generation into a relationship consisting of divine and human. Verse forty of Daniel eleven, identifies the relationship of the dragon, the beast and false prophet who together are now leading the world to Armageddon, as represented by the history of the horn of Republicanism on the earth beast that rules as the sixth kingdom of Bible prophecy during the history of verse forty. Verse forty also identifies the separation of the wise and foolish that defines the history of the horn of Protestantism in the same history, beginning in 1798 unto the soon-coming Sunday law.

Soňky günler bilen baglylykda “Daniýeliň pygamberliginiň açylan bölegi” Şinar ýurdunyň iki beýik derýasynyň — Ulaý bilen Hiddekeliň — boýunda Daniýele berlen görnüşlerdir. Ol görnüşler Daniýel kitabynyň sekizinji babynyň on üçünji we on dördünji aýatlaryny hem-de on birinji babynyň kyrkynjy aýatyndan kyrk bäşinji aýatyna çenli bolan bölegini aňladýar. Ýüz kyrk dört müňüň möhürleniş wagty — bu Mesihiň, asman Baş Ruhanysy hökmünde, ahyrky nesliň saýlananlaryny ylahy we ynsanlykdan ybarat bolan gatnaşyga ebedilik möhürleýän taryhydyr. Daniýel kitabynyň on birinji babynyň kyrkynjy aýaty, ajdarhanyň, haýwanyň we ýalan pygamberiň gatnaşyklaryny kesgitleýär; olar bilelikde indi dünýäni Armageddona alyp barýarlar; bu bolsa kyrkynjy aýatyň taryhynda Mukaddes Ýazgylaryň pygamberliginiň altynjy patyşalygy hökmünde höküm sürýän ýer ýüzündäki haýwanda bolan Respublikançylygyň şahynyň taryhy arkaly şekillendirilýär. Kyrkynjy aýat, şonuň ýaly-da, şol bir taryhda, 1798-nji ýyldan ýakynda geljek Ýekşenbe kanunyna çenli başlanýan Protestantlygyň şahynyň taryhyny kesgitleýän paýhaslylar bilen akmaklaryň arasyndaky bölünişigi hem görkezýär.

All “the books of the Bible” “meet and end” in the book of Revelation, and when they meet, the book of Revelation “complements” the book of Daniel, and the word “complement” means to bring to perfection. In the sealing time of the one hundred and forty-four thousand, as represented in the book of Revelation, the prophecies of Daniel that were unsealed in the last days are brought to perfection, when they are brought together line upon line, over the line of history represented in chapter eighteen of Revelation, that begins with the voice in verses one through three, and ends with the second voice of verse four.

Mukaddes Kitabyň ähli kitaplary Ylham kitabynda “duşuşýar we tamamlanýar”, we olar duşuşanda, Ylham kitaby Daniel kitabyny “kämilleşdirýär”, “kämilleşdirmek” sözi bolsa kämillige ýetirmegi aňladýar. Ylham kitabynda şekillendirilişi ýaly, ýüz kyrk dört müňüň möhürleniş döwründe, ahyrky günlerde açylan Daniel pygamberlikleri, olar Ylham kitabynyň on sekizinji babynda şekillendirilen taryh çyzygynyň üstünde setir üstüne setir bolup bir ýere getirilende, kämillige ýetirilýär; bu bap birinji aýatyňdan üçünji aýatyna çenli bolan ses bilen başlanýar we dördünji aýatyň ikinji sesi bilen tamamlanýar.

The perfection of the prophetic vision represented by the Hiddekel River in the book of Daniel, represents the perfection of the external vision of the enemies of God’s people who trample down the sanctuary and host. The perfection of the prophetic vision represented by the Ulai River in the book of Daniel, represents the perfection of the internal vision of Christ appearing within His people when He accomplishes the covenant promise of joining divinity with humanity upon the final chosen generation.

Danyýl kitabynda Hiddekel derýasy bilen şekillendirilen pygamberlik görüşiniň kämilligi, mukaddes ýeri we goşuny aýak astyna salýan Hudaý halkynyň duşmanlarynyň daşky görüşiniň kämilligini aňladýar. Danyýl kitabynda Ulai derýasy bilen şekillendirilen pygamberlik görüşiniň kämilligi bolsa, Mesihiň ahyrky saýlanan nesliň üstünde ylahylygy ynsanlyk bilen birleşdirmek baradaky äht wadany ýerine ýetirende, Öz halkynyň içinde peýda bolýan içki görüşiniň kämilligini aňladýar.

The history of the sealing that focuses upon the Republican horn of the earth beast, begins with the earth beast speaking the Patriot Act in 2001, and ends with the speaking that was represented by the Alien and Sedition Acts of 1798, which in Revelation chapter thirteen, are represented as the earth beast speaking as a dragon. The Alien and Sedition Acts of 1798, represent the end of a line that began with the speaking of the Declaration of Independence in 1776. In the middle of that period of prophetic history, the earth beast spoke the Constitution into effect in 1789.

Ýer haýwanynyň respublikan şahasyna gönükdirilen möhürlenişiň taryhy, 2001-nji ýylda ýer haýwanynyň “Patriot Act”-i aýtmagy bilen başlanýar we 1798-nji ýylyň “Alien and Sedition Acts” kanunlary bilen şekillendirilen şol aýdylşyň soňy bilen tamamlanýar; bu bolsa, Ylham kitabynyň on üçünji babynda ýer haýwanynyň aždarha ýaly geplemegi hökmünde görkezilýär. 1798-nji ýylyň “Alien and Sedition Acts” kanunlary 1776-njy ýylda Garaşsyzlyk Jarnamasynyň yglan edilmegi bilen başlanan bir çyzygyň soňuny aňladýar. Şol pygamberlik taryhynyň döwrüniň ortasynda ýer haýwany 1789-njy ýylda Konstitusiýany güýje girizip gepledi.

The speaking of 1776, aligns with the speaking of the Patriot Act, and the Alien and Sedition Acts represent the soon coming Sunday law in the United States. In the middle of that history there should be another speaking which aligns with 1789. The first voice of Revelation eighteen, verses one through three, is plainly identified as arriving when the great buildings of New York City were thrown down. The second voice of verse four, is also plainly identified as the soon-coming Sunday law. Both of those voices are divine voices, for they are both the voice of the angel who is to lighten the earth with His glory, who Sister White identifies as the first angel of Revelation fourteen. Jesus was the first angel, and He always illustrates the end of a thing with the beginning, so He is also the third angel, who is the angel that lightens the earth with His glory.

1776-njy ýylyň sözlenişi Patriot Aktynyň sözlenişi bilen gabat gelýär, hem-de Alien and Sedition Acts ABŞ-da tizden geljek ýekşenbe kanunyny aňladýar. Şol taryhyň ortasynda 1789 bilen gabat gelýän başga bir sözleniş hem bolmalydyr. Ylham kitabynyň on sekizinji baby, birinji aýatdan üçünji aýada çenli bolan ilkinji ses, Nýu-Ýork şäheriniň beýik binalary ýykylan wagtynda gelýändigi aýdyň görkezilýär. Dördünji aýatyň ikinji sesi hem, edil şonuň ýaly, tizden geljek ýekşenbe kanuny hökmünde aç-açan görkezilýär. Şol sesleriň ikisi-de ylahy seslerdir, çünki olaryň ikisi-de ýer ýüzüni Öz şöhraty bilen ýagtyltmaly perişdäniň sesidir; uýamyz White şol perişdäni Ylham kitabynyň on dördünji babyndaky birinji perişde diýip kesgitleýär. Isa ilkinji perişdedi, hem-de Ol her bir zadyň ahyryny onuň başlangyjy bilen hemişe şekillendirýär; şonuň üçin Ol ýer ýüzüni Öz şöhraty bilen ýagtyldýan perişde bolan üçünji perişde hem bolup durýar.

The first angel is also portrayed in Revelation chapter ten, as descending on August 11, 1840, thus typifying the descent of the angel on September 11, 2001. Sister White directly states that the angel who descended in chapter ten, was “no less a personage than Jesus Christ.” The first and second voices of Revelation eighteen, are the voice of Christ. That history is typified by 1776, 1789 and 1798, when the earth beast spoke three times. The voice of Christ that speaks in between the two voices of Revelation eighteen, is when He speaks in Revelation chapter eleven.

Birinji perişde, şeýle hem, Ylham kitabyň onunjy babynda 1840-njy ýylyň 11-nji awgustynda aşak inýän hökmünde suratlandyrylýar; şeýlelik bilen ol 2001-nji ýylyň 11-nji sentýabrynda perişdäniň aşak inişini öňünden alamatlandyrýar. Uýamyz Waýt onunjy bapda aşak inen perişdäniň “Isa Mesihiň Özünden pes bolmadyk Şahs” bolandygyny gönüden-göni aýdýar. Ylham kitabyň on sekizinji babyndaky birinji we ikinji sesler Mesihiň sesidir. Şol taryh 1776, 1789 we 1798-nji ýyllar arkaly alamatlandyrylýar; şol wagt ýer jandary üç gezek gepledi. Ylham kitabyň on sekizinji babyndaky iki sesiň arasynda eşidilýän Mesihiň sesi, Onuň Ylham kitabyň on birinji babynda gepleýän wagtydyr.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard 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. Revelation 11:11, 12.

> Üç gün ýarymdan soňra, olara Hudaýdan ýaşaýyş Ruhy girdi, olar hem aýak üstüne galdylar; olary görenleriň üstüne uly gorky indi. Olar asmandan özlerine şeýle diýýän güýçli bir sesi eşitdiler: «Bärik ýokary çykyň». Şeýlelikde olar bulut içinde asmana galdylar; duşmanlary hem olary gördi. Ylham 11:11, 12.

In July of 2023, a voice from heaven (the voice of Christ) began raising up the two witnesses who had been slain in the streets by the atheistic dragon from the bottomless pit. At that point, the issues associated with the Constitution of the United States became a prophetic subject, for at the next voice, represented by 1798, the Constitution will be fully overthrown. Each of the three waymarks of 1776, 1789 and 1798, align with the three divine voices that are marked as September 11, 2001, July 2023, and the soon coming Sunday law.

2023-nji ýylyň iýul aýynda gökden gelen bir ses (Mesihiň sesi) düýpsüz çuňlukdan çykan ateistik aždarha tarapyndan köçelerde öldürilen iki şaýady galdyryp başlady. Şol pursatda Amerikanyň Birleşen Ştatlarynyň Konstitusiýasy bilen baglanyşykly meseleler pygamberlik temasy boldy, çünki 1798 bilen şekillendirilýän indiki sesde Konstitusiýa doly agdarylar. 1776, 1789 we 1798-nji ýyllaryň üç ýolbelgisi hem 2001-nji ýylyň 11-nji sentýabry, 2023-nji ýylyň iýul aýy we tiz wagtda geljek Ýekşenbe kanuny hökmünde bellenen üç ylahy sese gabat gelýär.

Those three steps align with three steps of the third woe, represented by September 11, 2001, October 7, 2023 and the soon coming Sunday law when the seventh trumpet, which is the third Woe, suddenly arrives in the hour of the “great earthquake”. In 2023, the transition of both horns of the earth beast began, as represented by the secret image dream of Nebuchadnezzar. Nebuchadnezzar’s dream in chapter two, was a secret that only God could reveal, and He revealed it to those who had passed the first test represented in chapter one of Daniel.

Şol üç ädim üçünji waýyň üç ädimi bilen gabat gelýär; olar 2001-nji ýylyň 11-nji sentýabry, 2023-nji ýylyň 7-nji oktýabry we ýakyn wagtda geljek Ýekşenbe kanuny bilen aňladylýar; şol wagt üçünji Waý bolan ýedinji surnaý “beýik ýer titremäniň” sagadynda duýdansyz gelip ýetýär. 2023-nji ýylda ýer haýwanynyň iki şahynyň hem geçiş döwri başlandy; bu Nebukadnesaryň gizlin şekil düýşi arkaly görkezildi. Ikinji babyndaky Nebukadnesaryň düýşi diňe Hudaýyň açyp biljek syrydy, we Ol ony diňe Danieliň birinji babynda görkezilen ilkinji synagdan geçenlere açdy.

Daniel and the three worthies in chapter one who passed the first test, were those who chose to eat the heavenly food and reject the diet of Babylon. They are those represented by John in Revelation chapter ten, who take the little book out of the angel’s hand, who is no less a personage than Jesus Christ, and eat the message contained therein. They are those in John chapter six, who chose to eat the flesh and drink the blood of the heavenly manna, that the other class rejected and who then turned away from Christ and walked no more with Him forever, in chapter SIX, verse SIXTY-SIX.

Birinji bapdaky ilkinji synagdan geçen Danyýel bilen üç ýigit, asman iýmitini iýmegi saýlap, Wawilonyň berhizini ret edenlerdi. Olar, Ylham kitaby onunjy bapda Ýahýa tarapyndan görkezilen, perişdäniň elindäki kiçi kitaby — ol bolsa Isa Mesihiň Özünden pes bolmadyk şahsyýetdir — alyp, onuň içindäki habary iýenlerdir. Olar, Ýahýanyň altynjy babynda asman mannasynyň tenini iýmegi we ganyny içmegi saýlanlardyr; beýleki topar bolsa muny ret edip, soň Mesihden ýüz öwrüp, ALTYNJY bap, ALTMIŞ ALTYNJY aýatda aýdylyşy ýaly, indi hiç haçan Onuň bilen ýöremediler.

In that line Christ was teaching in Galilee, which means “a hinge” or “a turning point”. There He presented the message of the heavenly manna, that His disciples were to eat, just as John had eaten in Revelation chapter ten, and as Ezekiel had eaten in chapter three, and Jeremiah had eaten in chapter fifteen. The history represented by John in Revelation chapter ten, when he ate the little book, represented the history of the Millerites from 1840 to 1844, but it more directly represented the period of the sealing of the one hundred and forty-four thousand than the history of the Millerites. This is apparent in the chapter by the directions John was given when told to eat the little book.

Şol setirde Mesih Galileýada öwredýärdi; Galileýa bolsa “ilteşik” ýa-da “öwrülişik nokady” diýmekdir. Ol ýerde Ol asmandan gelen mannanyň habaryny beýan etdi; şägirtleriniň ondan iýmelidikleri ýalydy, edil Ýahýanyň Ylham kitabynyň onunjy babynda iýşi ýaly, Ezekieliň üçünji babynda iýşi ýaly we Ýeremiýanyň on bäşinji babynda iýşi ýaly. Ýahýanyň Ylham kitabynyň onunjy babynda, onuň kiçi kitaby iýen wagtynda görkezýän taryhy, 1840-dan 1844-e çenli Mileritleriň taryhyny aňladýardy; emma ol Mileritleriň taryhyndan has göni görnüşde ýüz kyrk dört müň adamyň möhürleniş döwrüni aňladýardy. Bu, Ýahýa kiçi kitaby iýmek tabşyrylanda oňa berlen görkezmeler arkaly şol babyň özünde aýdyň görünýär.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. Revelation 10:9.

> Men perişdäniň ýanyna baryp, oňa: «Şol kiçijik kitaby maňa ber», diýdim. Ol maňa: «Al-da, ony iýip goýber; ol seniň garnyňy ajy eder, emma agzyňda bal dek süýji bolar» diýdi. Ylham 10:9.

In the verse, John was told in advance of his taking and eating the little book what experience would be produced by the message he ate. The Millerites did not understand the bitter-sweet experiences in advance of their historical fulfillment of John’s symbolism of their line of prophetic history. But the one hundred and forty-four thousand have been told in advance, and are required to know. When John illustrates either the history of the movement of the first angel or the history of the third angel, the message produces two classes of worshippers, and then ends with the bitter disappointment. When Jeremiah ate the little book, he then refused to associate with the “assembly of the mockers.”

Bu aýatda Ýohanna kiçi kitaby alyp iýmezinden ozal, onuň iýen habarynyň nähili bir tejribe döretjekdigi öňünden aýdyldy. Millerçiler özleriniň pygamberlik taryhynyň hataryndaky Ýohannanyň alamatlaýyn beýan eden zadynyň taryhy taýdan amala aşýan döwründe şol ajy-süýji tejribeleri öňünden düşünmediler. Emma ýüz kyrk dört müňlere bu öňünden habar berildi, we olar muny bilmäge borçludyrlar. Ýohanna birinji perişdäniň hereketiniň taryhyny bolsun ýa-da üçünji perişdäniň taryhyny bolsun beýan edeninde, habar iki topar ybadat edijini emele getirýär, soňra bolsa ajy lapykeçlik bilen tamamlanýar. Ýeremiýa kiçi kitaby iýende, ondan soň “masgaralaýjylaryň jemagaty” bilen gatnaşmakdan ýüz öwürdi.

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.

> Men ýaňsylaýjylaryň ýygnagynda oturmadym, ne-de şatlandym; eliň sebäpli men ýalňyz oturdym, çünki Sen meni gaharlanma bilen doldurdyň. Ýermeýa 15:17.

When Ezekiel ate the little book, he was told to give the message to the rebels of the house of Israel, who would not listen.

Hezekil kiçi kitaby iýende, oňa diňlemejek Ysraýyl öýüniň pitneçi halkyna habary ýetirmek buýruldy.

> Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. . .. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Ezekiel 3:1,7.

> Ol maňa şeýle diýdi: Ynsan ogly, tapan zadyňy iý; şu tomary iý-de, gidip, Ysraýyl öýüne sözle.... Emma Ysraýyl öýi saňa gulak asmaz; çünki olar maňa gulak asmazlar: çünki bütin Ysraýyl öýi ýüzsüz we gatyyürekdir. Hezekiýel 3:1,7.

When Christ offered the heavenly bread, that was His flesh and His blood, to His home church at Galilee, the class that turned away never walked with Him again, and the fact that this occurred in chapter SIX, verse SIXTY-SIX, identifies that the eating is the first of a three-step testing process, which begins with the descent of the angel. The second test is where the two classes are manifested, whether it be the contrast of Ezekiel with the hard-hearted house of Israel, or the wise and foolish virgins of both the beginning and ending of Adventism, or Jeremiah with the assembly of mockers, or by Daniel and the three worthies in contrast with the wise men of Babylon in chapter two of Daniel.

Mesih gökdäki nany, ýagny Öz tenini we Öz ganyny, Jeliledäki öz öý ýygnagyna hödürläninde, ýüz öwren topar indi Onuň bilen gaýtadan hiç haçan ýöremedi; munuň ALTYNJY bapda, ALTMIŞ ALTYNJY aýatda ýüze çykandygy bolsa, iýmegiň perişdäniň inmeginden başlanýan üç basgançakly synag işiniň ilkinjisidigini görkezýär. Ikinji synag bolsa, iki toparyň aýan edilýän ýeridir: bolsun bu Ýezekiliň ýüregi gatap giden Ysraýyl öýi bilen garşylykly goýluşy, ýa-da Adventizmiň hem başlangyjyndaky, hem ahyryndaky akylly we akylsyz gyzlaryň garşylykly ýagdaýy, ýa-da Ýeremiýanyň masgaralaýjylaryň ýygnagy bilen garşylykly goýluşy, ýa-da Daniel bilen üç wepadaryň Danieliň ikinji babyndaky Wawilonyň akyldarlary bilen garşylykly goýluşy.

In the line of John chapter six, the arrival at Galilee is September 11, 2001. The message to eat the flesh and drink the blood is the history that ultimately leads to the soon-coming Sunday law. “You are what you eat”, as represented by Daniel and the three worthies in chapter one, and in John six, those who chose to eat Christ’s flesh and drink His blood, became the image of what they ate. They became the image of Christ, while the other class that turned and walked no more with Christ manifested the image of the beast. One class was the image of the Creator, the other the image of the creation. John chapter six adds the meaning of “Galilee” to September 11, 2001, for the meaning is “hinge”, thus marking the turning point for the disciples. Would they turn to the heavenly diet or the diet of Babylon? It is at prophetic turning points that Christ manifests the light for the following period, as represented by His descent in 2001, when the earth was lightened with His glory.

Ýahýanyň altynjy bapdaky hatarda, Jelile gelinmegi 2001-nji ýylyň 11-nji sentýabrydyr. Eti iýmek we gany içmek baradaky habar ahyrsoňy tizden güýje girjek Ýekşenbe kanunyna alyp barýan taryhdyr. Birinji bapda Danyýel we onuň bilen bolan üç hormatlanan ýaş ýigit arkaly görkezilişi ýaly, “Adam näme iýse, şoldur”; hem-de Ýahýanyň altynjy babynda Mesihiň etini iýmegi we Onuň ganyny içmegi saýlanlar, iýen zadynyň keşbine öwrüldiler. Olar Mesihiň keşbine öwrüldiler, emma yzyna dolanyp, Mesih bilen indi ýöremeýän beýleki synp bolsa wagşy haýwanyň keşbini ýüze çykardy. Bir synp Ýaradanyň keşbi boldy, beýlekisi bolsa ýaradylyşyň keşbi. Ýahýanyň altynjy baby 2001-nji ýylyň 11-nji sentýabryna “Jelile” sözüniň manysyny hem goşýar, çünki onuň manysy “şeñňil”dir; şeýlelikde, bu şägirtler üçin öwrülişik nokadyny belleýär. Olar asman iýmitine tarap öwrülermidiler ýa-da Wawilonyň iýmitine? Pygamberlikdäki öwrülişik nokatlarynda Mesih, 2001-nji ýylda Ýere Onuň şöhraty bilen ýagtylyk berlişi ýaly, indiki döwür üçin nury äşgär edýär.

> “There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.

> Geçmişiň taryhyndan öwrenilmeli sapaklar bar; we hemmeleriň Hudaýyň häzir hem hemişe edişi ýaly şol bir ugurlar boýunça işleýändigine düşünmegi üçin üns şolara çekilýär. Onuň eli Öz işinde-de, milletleriň arasynda-da häzir hem, Hoş Habaryň ilkinji gezek Edende Adama wagyz edilen gününden bäri nähili görnüp gelen bolsa, edil şonuň ýaly görünýär.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.

> “Milletleriň we ybadathananyň taryhynda öwrülişik pursatlary bolan döwürler bar. Hudaýyň ylahy idaresinde, bu dürli çökgünlikli ýagdaýlar ýetip gelende, şol wagt üçin zerur nur berilýär. Eger ol kabul edilse, ruhy ösüş bolýar; eger ol ret edilse, onuň yz ýanyndan ruhy pese gaçyş we heläkçilik gelýär. Reb Öz Sözüniň üsti bilen geçmişde alnyp barlan we geljekde-de, hatda jemleýji çaknyşyga çenli, Şeýtanyň güýçleriniň özleriniň iň soňky haýran galdyryjy hereketini etjek wagtyna çenli dowam etjek hoş habaryň öňe ilerlediji işini açyp görkezdi.” Bible Echo, August 26, 1895.

God always works upon the same lines of past history, and He never changes. There are “turning points” (Galilee), that are “crises,” and at those “turning points” the “light for that time is given.” The light for the period of the sealing of the one hundred and forty-four thousand was given at the crisis that began on September 11, 2001. If that light “is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” The light produces two classes of worshippers. The light that follows the turning point represents the message which produces two classes of worshippers.

Hudaý hemişe geçmiş taryhyň şol bir ugurlary boýunça işleýär we Ol hiç wagt üýtgemeýär. “Öwrülişik nokatlary” (Galileýa) bar, olar “krizislerdir”, we şol “öwrülişik nokatlarynda” “şol wagt üçin ýagtylyk berilýär.” Bir ýüz kyrk dört müňüň möhürleniş döwri üçin bolan ýagtylyk 2001-nji ýylyň 11-nji sentýabrynda başlanan krizisde berildi. Eger şol ýagtylyk “kabul edilse, ruhy ösüş bolýar; eger ol ret edilse, ruhy pese gaçyş we heläkçilik onuň yzyna düşýär.” Ýagtylyk ybadat edýänleriň iki synpyny emele getirýär. Öwrülişik nokadynyň yzyna düşýän ýagtylyk, ybadat edýänleriň iki synpyny emele getirýän habary aňladýar.

Daniel chapter two illustrates the second test, the test which follows the dietary test of chapter one. In verse one of chapter one of Daniel, Judah had just been conquered by Nebuchadnezzar, who then became the first kingdom of Bible prophecy. It was a turning point in both the history of nations and of the church, it was a great crisis and the light of a dietary test was then given. Daniel and the three worthies passed the test, and then in chapter two, they again represented those who passed the second test. The second test was a test over a secret that no man, not even Nebuchadnezzar knew.

Danyýel kitabynyň ikinji baby birinji bapdaky iýmit synagyndan soň gelýän ikinji synagy görkezýär. Danyýeliň birinji babynyň birinji aýatynda Ýahuda ýaňy Nebukadnesar tarapyndan basylyp alnypdy; şeýlelikde ol Mukaddes Kitap pygamberliginiň ilkinji patyşalygy boldy. Bu hem milletleriň taryhynda, hem-de ybadathananyň taryhynda öwrülişik pursady bolupdy; bu uly bir krizisdi we şonda iýmit synagynyň nury berildi. Danyýel bilen üç wepadar bu synagdan geçdiler, soňra ikinji bapda hem olar ikinji synagdan geçenleri ýene-de aňlatdylar. Ikinji synag hiç bir adamyň, hatda Nebukadnesaryň özüň hem bilmeýän bir syr bilen bagly synagdy.

The symbol of the test was the image of Nebuchadnezzar’s dream. It was a life and death test over an image that no one knew. The image identified the kingdoms of Bible prophecy, and in chapters seven and eight of Daniel, the same kingdoms of Daniel two are represented as beasts. Nebuchadnezzar’s test was the test of “the image of the beasts”, that in the last days, occurs during the period of the sealing of the one hundred and forty-four thousand.

Synagyň nyşany Nebukadnesaryň düýşündäki heýkel boldy. Bu hiç kimiň bilmeýän bir heýkeli bilen baglanyşykly ýaşaýyş we ölüm synagy idi. Ol heýkel Mukaddes Kitap pygamberligindäki şalyklary tanadýardy, we Daniýeliň ýedinji hem-de sekizinji baplarynda Daniýeliň ikinji babyndaky şol bir şalyklar haýwanlar hökmünde görkezilýär. Nebukadnesaryň synagy “haýwanlaryň heýkeliniň” synagy boldy; bu bolsa ahyrky günlerde, ýüz kyrk dört müň adamyň möhürleniş döwründe bolup geçýär.

In the last days, the formation of the image of the beast is the great test for the people of God, represented by Daniel and the three worthies. It is the test they must pass, before they are sealed, so it is the sealing-testing message that either produces a class that receives the seal of God and reflects the image of God, or a class that receives the seal of the beast, and therefore reflects the image of the beast. In Daniel chapter two the message of the image of the beast was sealed until the history when it became a life and death question. Nebuchadnezzar’s image was understood correctly by the Millerites, but in the history of the sealing a secret truth that is connected with Nebuchadnezzar’s image is unsealed, but only to those who have taken the message that was to be eaten when the turning point arrived.

Soňky günlerde haýwanyň keşbiniň emele gelşi, Danyýel we üç wepaly ýigit arkaly şekillendirilen Hudaý halky üçin beýik synagdyr. Bu olaryň möhürlenmezinden öň geçmeli synagydyr; şonuň üçin bu, ýa Hudaýyň möhürini kabul edýän we Hudaýyň keşbini şöhlelendirýän bir topary, ýa-da haýwanyň möhürini kabul edýän we şonuň üçin haýwanyň keşbini şöhlelendirýän bir topary ýüze çykarýan möhürleme-synag habarydyr. Danyýel kitabyň ikinji babynda haýwanyň keşbi baradaky habar, ol durmuş bilen ölüm meselesine öwrülen taryha çenli möhürlenipdi. Nebukadnesaryň keşbine Milleritler dogry düşündiler, emma möhürleme taryhynda Nebukadnesaryň keşbi bilen baglanyşykly gizlin bir hakykat möhürden açylýar, ýöne diňe öwrülişik pursaty gelende iýilmelisi bolan habary kabul edenlere açylýar.

That food is the latter rain message that began when the angel of Revelation eighteen descended, and the latter rain message is the methodology of line upon line. Without eating that truth, the secret message of the formation of the image of the beast cannot be seen.

Şol iýmit, Ylham kitabynyň on sekizinji babyndaky perişde inip başlan soňky ýagşyň habarydyr, we soňky ýagşyň habary setir üstüne setir bolan usuldyr. Şol hakykaty iýmezden, haýwanyň şekiliniň emele gelşiniň gizlin habaryny görmek mümkin däldir.

Ellen White was “clearly shown, that the image of the beast would be formed before probation closes.” The message of the formation of the image of the beast in Daniel two, represents a formation of the image that would only been seen in the history that followed the “turning point”, when the light would then be given. What is now understood about Nebuchadnezzar’s image is that it did not simply identify the first four kingdoms of Bible prophecy, it identified all eight kingdoms, and that understanding produces a new formation of the image-beast.

Ellen Uaýta «haýwanyň keşbiniň synag möhleti ýapylmazdan ozal emele getiriljekdigi açyk görkezildi». Danieliň ikinji babyndaky haýwanyň keşbiniň emele gelşi baradaky habar, diňe «öwrülişik pursadynyň» yzyndan gelen taryhda, ýagtylyk şonda berlende görlen boljak keşbiň emele gelişini aňladýar. Häzir Nebukadnesaryň keşbi barada düşünilýäni, onuň diňe Mukaddes Kitap pygamberliginiň ilkinji dört patyşalygyny görkezmändigidir; ol sekiz patyşalygyň hemmesini görkezdi, we şol düşünje haýwan-keşbiniň täze bir emele gelişini ýüze çykarýar.

That truth identifies that the eighth beast, is of the seven, and it further identifies that the United States, who first forms an image of the beast, and thereafter forces the entire world to do the same, will possess the prophetic characteristic of the beast which it forms an image of. That image includes that it is the eighth, that is of the seven, and in the history of the three voices of Christ, it is marking the turning point of September 11, 2001, the voice of 2023 calling the dead, dry bones of the two witnesses to their feet, and the voice of the call out of Babylon.

Şol hakykat sekizinji ýyrtyjynyň ýediden bolandygyny görkezýär, hem-de ilki bilen ýyrtyjynyň bir keşbini emele getirýän, ondan soňra bolsa tutuş dünýäni hem şonuň ýaly etmäge mejbur edýän Birleşen Ştatlaryň, keşbini emele getirýän şol ýyrtyjynyň pygamberlik häsiýetine eýe boljakdygyny hem aýan edýär. Şol keşbe onuň sekizinjidigi, ýagny ýedidendigı girýär; hem-de Mesihiň üç sesiniň taryhynda ol 2001-nji ýylyň 11-nji sentýabryndaky öwrülişik pursatyny, 2023-nji ýylyň sesiniň iki şaýadyň öli, guran süňklerini aýak üstüne çagyrmagyny, we Wawilondan çykmak çagyryşynyň sesini alamatlandyrýar.

The voice of 2023 is the voice that identifies the secret of Nebuchadnezzar’s image and when it speaks.

2023-nji ýylyň sesi Nebukadnesaryň heýkeliniň syryny we onuň haçan gepleýändigini ýüze çykarýan sesdir.

September 11, 2001 represents the period that begins there, and ends on July 18, 2020. The period of the second voice from chapter eleven, represents the period from July 18, 2020, unto the third voice at the soon-coming Sunday law. The second period that begins on July 18, 2020, includes the waymark of November 3, 2020, and the waymark of January 6, 2021, when those that had slain the two witnesses and began to rejoice and send gifts, and it includes July, 2023, when the voice in the wilderness began to sound the warning of the seventh trumpet.

2001-nji ýylyň 11-nji sentýabry şol ýerde başlanýan we 2020-nji ýylyň 18-nji iýulynda tamamlanýan döwri aňladýar. On birinji bapdaky ikinji sesiň döwri bolsa 2020-nji ýylyň 18-nji iýulyndan başlap, ýakyn wagtda geljek Ýekşenbe kanunyndaky üçünji sese çenli bolan döwri aňladýar. 2020-nji ýylyň 18-nji iýulynda başlanýan ikinji döwür 2020-nji ýylyň 3-nji noýabryndaky ýolbelligi hem, 2021-nji ýylyň 6-njy ýanwaryndaky ýolbelligi hem öz içine alýar; şol wagtda iki şaýady öldürenler şatlanmaga we sowgat ibermäge başladylar; şeýle hem ol 2023-nji ýylyň iýulyny öz içine alýar, şol wagtda çöldäki ses ýedinji surnaýyň duýduryşyny ýaňlandyryp başlady.

We will continue this study in the next article.

Biz bu barlagy indiki makalada dowam etdireris.

> “Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘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 there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.

> Hezekel Kebar derýasynyň kenarlarynda demirgazyk tarapyndan gelýän ýalňyzma-ýalňyz bir tupany gördi: “uly bir bulut, öz içine dolanyp ýanan bir ot, onuň daş-töwereginde bolsa nur bardy, ortasyndan hem sähraň reňkine meňzeş bir görnüş çykýardy.” Bir-birini kesip geçýän birnäçe tigir dört janly barlyk tarapyndan herekete getirilýärdi. Bularyň ählisinden ýokarda “tagtyň meňzeşligi bardy, göýä sapfir daşynyň görnüşi ýalydy; tagtyň meňzeşliginiň üstünde-de onuň üstünde oturan adamyň görnüşine meňzeş bir keşp bardy.” “Keruplaryň içinde olaryň ganatlarynyň aşagynda adam eliniň görnüşi göründi.” Hezekel 1:4, 26; 10:8. Tigirleriň düzülişi şeýle bir çylşyrymlydy welin, ilkinji nazarda bulaşyk ýaly görünýärdi; emma olar kämil sazlaşyk içinde hereket edýärdiler. Keruplaryň ganatlarynyň aşagyndaky el tarapyndan saklanylýan we ýol görkezilýän asman barlyklary bu tigirleri herekete getirýärdiler; olaryň ýokarsynda, sapfir tagtynyň üstünde, Baky Olan bardy; tagtyň daş-töwereginde bolsa Hudaýyň rehim-şepagatynyň nyşany bolan älemgoşar bardy.

> “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.

> Keruplaryň ganatlarynyň astyndaky eliň ýolbaşçylygynda tigir görnüşli çylşyrymly gurluşlar bolşy ýaly, adam wakalarynyň çylşyrymly akymy hem ylahy gözegçilik astyndadyr. Milletleriň dawa-jenjeli we galmagaly arasynda keruplaryň üstünde oturan hem entegem ýeriň işlerini dolandyrýar.

> “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.

> Özlerine berlen wagt we orny yzly-yzyna eýelän milletleriň, özleriniň manysyna düşünmedik hakykatyna bilmän şaýatlyk eden taryhy, bize gepleýär. Her bir millete hem-de şu günüň her bir ynsanyna Hudaý Öz beýik meýilnamasynda bir orun belläpdir. Şu gün adamlar hem-de milletler hiç ýalňyşmaýan Zatyň elindäki dikeldiş ölçeği bilen ölçelýärler. Ählisi öz islegi bilen öz ykballaryny kesgitleýärler, Hudaý bolsa Öz maksatlarynyň amala aşmagy üçin hemmesine höküm edýär.

> “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.” Education, 177, 178.

> Beýik MEN BAR-yn Öz sözüinde belläp goýan taryhy, pygamberlik zynjyryndaky halkadan halkany biri-birine baglap, geçmişdäki ebedilikden geljekdäki ebedilige çenli beýan edýär; ol bize şu gün döwürleriň geçişinde nirede durandygymyzy hem-de geljek wagtda nämä garaşylmalydygyny aýdýar. Pygamberligiň häzirki wagta çenli amala aşjakdygy öňünden aýdan ähli zatlary taryhyň sahypalarynda yzarlanyp görkezildi, şonuň üçin hem entek gelmeli bolan zatlaryň ählisiniň öz tertibi boýunça ýerine ýetjekdigine ynamly bolup bileris. Terbiýe, 177, 178.

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