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# The Book of Daniel - Number One-Hundred and Twelve

Danyýel kitaby — ýüz on ikinji

Unveiling the Prophetic Symbolism of Ishmael: From Archer to Sealer of the 144,000

Ysmagyl barada pygamberlik nyşanlylygynyň açylmagy: Okçudan 144,000-iň möhürleýjisine çenli

Author

Jeff Pippenger

Published

March 2, 2024

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> And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:20.

> Hudaý oglan bilen boldy; ol ösdi, çölde ýaşady we ýaýçy boldy. Gelip çykyş 21:20.

Ishmael became an archer, which is a symbol of warfare, and a symbol of the executive judgment which is brought against Rome.

Ysmagyl söweşijiligiň nyşany bolan bir okçy boldy, hem-de bu Rim babatynda amala aşyrylýan ýerine ýetiriji höküm-suduň nyşanydyr.

> The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her: for she hath been proud against the Lord, against the Holy One of Israel. Jeremiah 50:28, 29.

> Wawildan we Babil ýurdundan gaçyp gutulanlaryň sesi, Reb Hudaýymyzyň aryny, Onuň ybadathanasynyň aryny Sionda yglan etmek üçindir. Babeliň garşysyna okçylary ýygnaň: eý, ýaýy çekýänleriňiz, hemmäňiz onuň töwereginde düşelge guruň; ondan hiç kim gaçyp gutulmasyn. Eden işine görä onuň jezasyny beriň; onuň eden ähli zatlaryna görä oňa-da şony ediň. Çünki ol Rebbe, Ysraýylyň Mukaddesine garşy tekepbirlik etdi. Ýermeýa 50:28, 29.

The archers recompense Babylon according to her work, and that recompense begins at the soon-coming Sunday law, with the second voice of Revelation chapter eighteen, when the progressive executive judgment of Babylon begins.

Ýaýçylar Wawilony eden işine görä jezalandyrýarlar, we şol jeza ýakyn wagtda çykjak ýekşenbe kanunynda, Ylham kitabynyň on sekizinji babyndaky ikinji ses bilen, Wawilonyň yzygiderli ýerine ýetirilýän höküminiň başlaýan ýerinde başlanýar.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Revelation 18:4–7.

> Soňra men asmandan başga bir sesi eşitdim; ol şeýle diýýärdi: «Ey halkym, ondan çykyň, onuň günälerine şärik bolmazlygyňyz we onuň belalaryndan paý almazlygyňyz üçin. Çünki onuň günäleri asmana çenli ýetdi, Hudaý bolsa onuň etmişlerini ýatlady. Size nähili gaýtaran bolsa, oňa hem şonuň ýaly gaýtaryň; onuň işlerine görä oňa iki esse beriň: onuň dolduran käsesinde oňa iki esse dolduryň. Ol özüni nähili şöhratlandyryp, nepis ýaşaýyş süren bolsa, oňa şonça-da azap we hasrat beriň; çünki ol öz ýüreginde: Men şa zenany bolup otyryn, dul däl, asla hasrat görmerin, diýýär». Ylham 18:4–7.

Ishmael and his mother Hagar had been restrained from inheriting the right of the first born, and were cast out. Thus, jealousy became the prophetic motivation of Islam, and warfare their prophetic occupation. The first mention includes the restraint imposed upon Ishmael and his mother by Sarah, and their “restraint” became a primary prophetic characteristic of Islam throughout God’s Word, and history. Ishmael’s descendants were to be wild men, whose hand was against every man, and their wild attribute is represented by the wild Arabian ass, of the horse family. Thus, the Islamic warfare of the first and second woes, is represented as warriors riding upon angry horses.

Ysmaýyl we onuň ejesi Hagar ilkinji doglanlygyň miras hukugyny almakdan mahrum edildi we kowulyp çykaryldy. Şeýlelikde, göriplik Yslamyň pygamberlik taýdan hereketlendiriji sebäbine, uruş bolsa olaryň pygamberlik taýdan meşgulýetine öwrüldi. Ilkinji agzalyşda Sarah tarapyndan Ysmaýyla we onuň ejesine salnan çäklendirme görkezilýär; olaryň “çäklendirilmegi” bolsa Hudaýyň Sözüniň bütin dowamynda we taryhyň içinden geçip, Yslamyň esasy pygamberlik aýratynlygyna öwrüldi. Ysmaýylyň nesilleri her bir adama garşy eli bolan wagşy adamlar bolmalydylar, olaryň bu wagşy häsiýeti bolsa atlar maşgalasyna degişli ýabany arap eşegi bilen beýan edilýär. Şeýlelikde, birinji we ikinji betbagtçylyklardaky yslam urşy gaharly atlara münüp barýan söweşijiler hökmünde şekillendirilýär.

Islam is the message of the latter rain, and it is only fitting that the three woes represent three specific prophetic lines, for the methodology of the latter rain is “line upon line.” When the prophetic characteristics of the first two lines are brought together, they establish the line of the third woe. All three prophetic lines illustrate the period of the sealing of the one hundred and forty-four thousand. Those three lines represent the period of the pouring out of the latter rain, for the latter rain began to sprinkle when the third Woe arrived on September 11, 2001.

Yslam ahyrky ýagşyň habarydyr, şonuň üç hasratyň üç aýratyn pygamberlik ugry hökmünde görkezilmegi örän ýerliklidir, çünki ahyrky ýagşyň usulyýeti “setir üstüne setir”dir. Ilkinji iki ugruň pygamberlik aýratynlyklary bir ýere getirilende, olar üçünji hasratyň ugruny döredýärler. Bu üç pygamberlik ugrunyň hemmesi ýüz kyrk dört müňüň möhürleniş döwrüni şöhlelendirýär. Şol üç ugur ahyrky ýagşyň dökülip başlan döwrüni görkezýär, çünki ahyrky ýagyş üçünji Hasrat 2001-nji ýylyň 11-nji sentýabrynda gelende sepip başlady.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Soňky ýagyş Hudaýyň halkynyň üstüne ýagmalydyr. Gudratly bir perişde asmandan inmelidir, bütin ýer ýüzi hem onuň şöhraty bilen ýagtylandyrylmalydyr.” Review and Herald, 1891-nji ýylyň 21-nji apreli.

The period of the sealing was also represented by the period that began on August 11, 1840 and ended with the arrival of the third angel on October 22, 1844. That period of time was also represented in Habakkuk chapter two. The Millerite history fulfilled Habakkuk chapter two, and in so doing it began when the angel descended on August 11, 1840, and it ended when the third angel arrived on October 22, 1844.

Möhürlemegiň döwri, 1840-njy ýylyň 11-nji awgustynda başlap, 1844-nji ýylyň 22-nji oktýabrynda üçünji perişdäniň gelmegi bilen tamamlanan döwür arkaly hem şekillendirildi. Şol wagt aralygy Habakuk kitabynyň ikinji babynda hem şekillendirilipdi. Milleritleriň taryhy Habakuk kitabynyň ikinji babynda ýazylanlary ýerine ýetirdi; şeýle etmek bilen-de, ol 1840-njy ýylyň 11-nji awgustynda perişdäniň inişi bilen başlap, 1844-nji ýylyň 22-nji oktýabrynda üçünji perişdäniň gelmegi bilen tamamlandy.

Habakkuk chapter two identifies that at the end of the vision, the vision would “speak.” In verse three of Revelation chapter ten, the angel cried (spoke) with a loud voice, and on October 22, 1844 the same angel swore (spoke) that “time should be no longer.” Habakkuk’s watchman in verse one of chapter two, is located at August 11, 1840, for it is then that the watchmen lift up their voices.

Habakkuk pygamberiň ikinji baby görnüşiň ahyrynda şol görnüşiň “geplejekdigini” görkezýär. Ylham kitabynyň onunjy baby, üçünji aýatynda perişde güýçli ses bilen gygyryp (gepläp), 1844-nji ýylyň 22-nji oktýabrynda bolsa şol bir perişde “wagt indi bolmaz” diýip ant içdi (gepledi). Habakkugyň ikinji babyndaky birinji aýatda aýdylýan gözegçi 1840-njy ýylyň 11-nji awgustynda ýerleşýär, çünki hut şol wagtda gözegçiler seslerini galdyrýarlar.

In the rebellion of 1888, which Sister White identifies as representing the angel of Revelation eighteen that was to lighten the earth with His glory, the watchmen (Jones and Waggoner) lifted up their “voices” as a trumpet, to show God’s people their transgressions, for their message was the message to Laodicea. On September 11, 2001, which was typified by the history of 1888, the Lord led His last day people back to Jeremiah’s old paths, where the watchmen were not hearkened to. The descent of the angel marks the prophetic arrival of the watchmen.

1888-nji ýylyň gozgalaňynda, hanym Waýt tarapyndan ýer ýüzüni Öz şöhraty bilen ýagtyltmaly bolan Ylham on sekizinji bapdaky perişdäni aňladýar diýlip görkezilen şol wakada, gözegçiler (Jones we Waggoner) Hudaýyň halkyna olaryň ýazygyny görkezmek üçin öz “seslerini” surnaý dek göterdiler, çünki olaryň habary Laodikýa berlen habardy. 2001-nji ýylyň 11-nji sentýabrynda, 1888-nji ýylyň taryhy bilen nusgalanan şol wagtda, Reb Öz ahyrky gün halkyny Ýeremiýanyň gadymy ýollaryna yzyna alyp bardy; ol ýerde gözegçilere gulak asylmady. Perişdäniň inişi gözegçileriň pygamberlik taýdan gelip ýetmegini alamatlandyrýar.

The “voice” that arrived on August 11, 1840, was delivered through the watchmen, and Jeremiah was told that if he would return to his faith and trust in God after his disappointment that he would become God’s mouth. When the vision that had tarried finally arrived on October 22, 1844, it “spoke.” The period of Habakkuk chapter two, which was fulfilled in Millerite history, illustrates the period of the sealing of the one hundred and forty-four thousand.

1840-njy ýylyň 11-nji awgustynda gelen “ses” gözegçiler arkaly ýetirildi, we Ýermeýa öz lapykeçliginden soňra imanyna we Hudaýa bolan ynamyna gaýdyp gelse, Hudaýyň agzy boljakdygy aýdyldy. Ygtyýarly wagty gijigen görnüş ahyrsoňy 1844-nji ýylyň 22-nji oktýabrynda gelende, ol “gepledi”. Milleritleriň taryhynda ýerine ýeten Habakkuk kitabynyň ikinji bapynyň döwri ýüz kyrk dört müňüň möhürleniş döwrüni şekillendirýär.

It is essential, to recognize that August 11, 1840 through to October 22, 1844, illustrates the sealing of the one hundred and forty-four thousand, which is the period where the latter rain is poured out. It is essential for the latter rain message is to be identified by the methodology of “line upon line.” The special period which is the sealing of the one hundred and forty-four thousand is repeatedly represented in the prophetic lines, and this is so in Habakkuk two, which Sister White directly identifies as being fulfilled in Millerite history. She also repeatedly teaches that Millerite history is repeated in the history of the one hundred and forty-four thousand.

1840-njy ýylyň 11-nji awgustyndan 1844-nji ýylyň 22-nji oktýabryna çenli bolan döwrüň soňky ýagşyň dökülýän döwri bolan ýüz kyrk dört müňüň möhürlenmegini şekillendirýändigini ykrar etmek zerurdyr. Bu zerurdyr, çünki soňky ýagşyň habary “setir üstüne setir” usulyýeti arkaly tanalmalydyr. Ýüz kyrk dört müňüň möhürlenmegi bolan şol aýratyn döwür pygamberlik setirlerinde gaýtalap görkezilýär, we bu Habakkukyň ikinji babynda-da şeýle bolup, ony White uýamyz Millerçi taryhynda amala aşan diýip gönüden-göni kesgitleýär. Ol şeýle hem Millerçi taryhynyň ýüz kyrk dört müňüň taryhynda gaýtalanýandygyny gaýta-gaýta öwredýär.

> “Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain.

> “Olar ikinji gelişiň wagtyna degişli hasap eden pygamberlikler bilen örülen bu öwüt-ündewler olaryň näbellilik we garaşma ýagdaýyna aýratyn laýyk gelýärdi hem-de olary, häzirki wagtda düşünjelerine garaňky bolup görünýän zadyň öz wagty gelende aýdyň ediljekdigine iman edip, sabyr bilen garaşmaga höweslendirýärdi.

> “Among these prophecies was that of Habakkuk 2:1–4: ‘I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.’

> Bu pygamberlikleriň arasynda Habakkuk 2:1–4-de aýdylan şuny hem bardy: “Men öz garawul ýerimde duraryn, minara çykaryn we Ol maňa näme diýjekdigini, hem käýinç alanymda näme jogap berjegimi görmek üçin serederin. Reb maňa jogap berdi-de, şeýle diýdi: Görnüşi ýaz, ony tagtalarda aýdyň et, ony okaýan ylgap bilsin. Çünki bu görnüş heniz bellenen wagt üçindir; emma ahyrynda ol gürlär we ýalan çykmaz. Eger gijä galýan ýaly bolsa-da, oňa garaş; çünki ol hökman geler, gijikmez. Ine, tekepbirleneniň kalby onda dogry däl; emma adyl öz imany bilen ýaşar.”

> “As early as 1842 the direction given in this prophecy to ‘write the vision, and make it plain upon tables, that he may run that readeth it,’ had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: ‘The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. . . . The just shall live by his faith.’

> 1842-nji ýylyň özünde, bu pygamberlikde berlen: “görünişi ýaz, ony tagtalarda aýdyň et, ony okaýan ylgap bilsin” diýen görkezme Çarlz Fiçiň Danyýel bilen Ylham kitabyndaky görnüşleri düşündirmek üçin bir pygamberlik çyzgysyny taýýarlamagyna itergi beripdi. Bu çyzgynyň neşir edilmegi Habakuka berlen buýrugyň ýerine ýetirilmegi hökmünde kabul edildi. Şeýle-de bolsa, şol wagtda hiç kim şol bir pygamberlikde görnüşiň amala aşmagynda göze ilýän bir gijikmäniň — bir garaşma wagtynyň — hem görkezilýändigini duýmady. Umytsyzlykdan soň bu ýazgy örän möhüm bolup göründi: “Çünki görnüş heniz bellenen wagt üçindir, emma ahyrda ol sözlär we ýalan sözlemez; gijä galan ýaly bolsa-da, oňa garaş, çünki ol hökman geler, gijä galmaz.... Dogruçyl öz imany bilen ýaşar.”

> “A portion of Ezekiel’s prophecy also was a source of strength and comfort to believers: ‘The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.’ ‘They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of My words be prolonged any more, but the word which I have spoken shall be done.’ Ezekiel 12:21–25, 27, 28.” The Great Controversy, 391–393.

> Hezekiýeliň pygamberliginiň bir bölegi hem imanlylar üçin güýç we teselli çeşmesi boldy: “Rebbiň sözi maňa gelip şeýle diýdi: Ynsan ogly, Ysraýyl ülkesinde: Günler uzaýar, her bir görüş puja çykýar, diýlip aýdylýan bu nakyl nämedir? Şonuň üçin olara aýt: Hökmürowan Reb şeýle diýýär.... Günler golaýlady, her bir görüşiň amala aşmagy hem.... Men gürlärin, Meniň aýdýan sözüm ýerine ýeter; ol indi gaýra goýulmaz.” “Ysraýyl öýi: Onuň görýän görüşi köp günlerden soňky döwür üçindir, ol uzak wagtlar hakda pygamberlik edýär, diýýär. Şonuň üçin olara aýt: Hökmürowan Reb şeýle diýýär; Indi Meniň sözlerimden hiç biri-de gaýra goýulmaz, eýsem Meniň aýdan sözüm ýerine ýetiriler.” Hezekiýel 12:21–25, 27, 28.” Beýik göreş, 391–393.

The Millerites not only saw themselves fulfilling the parable of the ten virgins, and Habakkuk chapter two, but they were also led to see that the history where they were fulfilling these prophecies, was also Ezekiel’s identification of that very same history, where “the effect of every vision,” was to be fulfilled. The line of history that represents the sealing of the one hundred and forty-four thousand is where the effect of every vision is fulfilled!

Milleritler özlerini diňe on gyzyň tymsalyny we Habakkuk pygamberiň kitabynyň ikinji babyndaky pygamberligi berjaý edýänler hökmünde görmän, eýsem şol pygamberlikleri berjaý edýän taryhlarynyň Hut Ezekieliň hem şol bir taryhy — “her bir görnüşiň täsiriniň” amala aşjak taryhyny — kesgitleýändigini görmäge hem ugrukdyryldylar. Ýüz kyrk dört müňüň möhürlenmegini aňladýan taryh ugry hut her bir görnüşiň täsiriniň amala aşýan ýeridir!

The lines which represent the period of the latter rain and the sealing of the one hundred and forty-four thousand are brought together to establish that prophetic history invariably possess the signature of Alpha and Omega.

Soňky ýagşyň döwrüni we ýüz kyrk dört müňüň möhürlenmegini aňladýan çyzyklar, pygamberlik taryhynyň hemişe Alfa bilen Omeganyň gol belgisini göterýändigini berkitmek üçin bir ýere getirilýär.

Millerite history begins with the voice of the angel of Revelation ten, and ends with the same voice. September 11, 2001 begins with the first voice of Revelation chapter eighteen, and ends with the second voice of Revelation chapter eighteen. Habakkuk chapter two, begins with the voice of the watchmen, and ends with the voice of Jeremiah’s watchman. The first woe begins with Mohammed, and ends with Mohammed II. The second woe begins with the release of the four angels of Islam and ends with the restraint of Islam.

Milleritleriň taryhy Ylham kitaby onunjy bapdaky perişdäniň sesi bilen başlanýar we şol bir ses bilen tamamlanýar. 2001-nji ýylyň 11-nji sentýabry Ylham kitabynyň on sekizinji bapdaky ilkinji ses bilen başlanýar we Ylham kitabynyň on sekizinji bapdaky ikinji ses bilen tamamlanýar. Habakkuk pygamberiň ikinji baby garawullaryň sesi bilen başlanýar we Ýeremiýanyň garawulynyň sesi bilen tamamlanýar. Birinji waý Muhammet bilen başlanýar we Muhammet II bilen tamamlanýar. Ikinji waý Yslamyň dört perişdesiniň boşadylmagy bilen başlanýar we Yslamyň saklanyp galmagy bilen tamamlanýar.

The methodology that is the latter rain is Isaiah’s “line upon line” methodology, and the lines that are brought together to identify and establish the message of the latter rain invariably contain the signature of Alpha and Omega. The first woe of Revelation chapter nine, begins with Mohammed and ends with Mohammed II. The period is divided into two types of warfare, the first being disorganized attacks upon Rome that began in earnest with Abubakar, and then a period of one hundred and fifty years where the first organized warfare of Islam was accomplished.

Soňky ýagyş bolan usulýet Işaýanyň “setir üstüne setir” usulýetidir, we soňky ýagşyň habaryny tanamak we berkitmek üçin birleşdirilýän setirler hemişe Alfa bilen Omeganyň möhürini özünde saklaýar. Ylhamyň dokuzynjy babyndaky birinji hasrat Muhammet bilen başlanýar we Muhammet II bilen tamamlanýar. Bu döwür urşuň iki görnüşine bölünýär: birinjisi, Abubekr bilen çynlakaý başlanan Rime garşy tertipsiz hüjümler, ondan soň bolsa Yslamyň ilkinji guramaçylykly urşunyň amala aşyrylan ýüz elli ýyllyk döwri.

The one hundred and fifty years is represented by the time prophecy of “five months”. The second woe also possesses a time prophecy which is three hundred and ninety-one years and fifteen days. Therefore, since the prophetic structure of the first and second woes identify the ending with the beginning, it contains a division between the sealing, and a specific period of time, The sealing process is represented at the beginning of the history of the first woe, and it is represented at the ending of the second woe.

Bir ýüz elli ýyl “bäş aý” diýen wagt pygamberligi arkaly görkezilýär. Ikinji hasrat hem üç ýüz togsan bir ýyl on bäş gün bolan bir wagt pygamberligine eýedir. Şonuň üçin, birinji we ikinji hasratlaryň pygamberlik gurluşy ahyry başlangyç bilen baglanyşdyrýandygy sebäpli, onda möhürleniş bilen belli bir wagt döwrüniň arasynda bir bölünişik bar. Möhürleniş işi birinji hasradyň taryhynyň başynda görkezilýär, we ol ikinji hasradyň ahyrynda görkezilýär.

What follows the sealing of verse four, in the first woe, is the “five months” (one hundred and fifty years). The five months is identified twice, once in verse five and again in verse ten. What precedes the sealing process of August 11, 1840 to October 22, 1844 in the second woe is the prophecy of the “hour, day, month, and year” (three hundred and ninety-one years and fifteen days), of verse fifteen. Together in one continuous line the fifth and sixth trumpets begin and end with an illustration of the sealing process.

Dördünji aýatyň möhürlenmesinden soň, birinji “waýda”, “bäş aý” (ýüz elli ýyl) gelýär. Bäş aý iki gezek görkezilýär: bir gezek bäşinji aýatda, ýene-de onunjy aýatda. Ikinji “waýda” 1840-njy ýylyň 11-nji awgustyndan 1844-nji ýylyň 22-nji oktýabryna çenli bolan möhürleniş işinden öň gelýän zat, on bäşinji aýatdaky “sagat, gün, aý we ýyl” (üç ýüz togsan bir ýyl we on bäş gün) baradaky pygamberlikdir. Üznüksiz bir hatarda birleşdirilip, bäşinji we altynjy surnaýlar möhürleniş işiniň bir mysaly bilen başlanýar we tamamlanýar.

As two lines, applied “line upon line” they identify a beginning and ending marked by Mohammed the first and Mohammed the second. “Line upon line,” they identify two distinct periods in each line, that is produced by each line possessing a time prophecy. In the history of the first woe, Islam was to “hurt” Rome, and in the second woe, it was to “kill” Rome. The first woe was a warfare of spears, swords and arrows, and the second woe introduced gunpowder as the weaponry.

Iki çyzyk hökmünde, “çyzyk üstüne çyzyk” görnüşinde ulanylanda, olar Muhammet Birinji we Muhammet Ikinji bilen alamatlanan başlangyjy we soňy kesgitleýärler. “Çyzyk üstüne çyzyk” hökmünde, olar her bir çyzykda iki aýratyn döwri kesgitleýärler; munuň sebäbi bolsa her bir çyzygyň wagt pygamberligini özünde saklamagydyr. Birinji hasradyň taryhynda, Yslam Rime “zeper ýetirmeli”di, ikinji hasratda bolsa, ol Rimi “öldürmeli”di. Birinji hasrat naýzalaryň, gylyçlaryň we oklaryň urşy bolupdy, ikinji hasrat bolsa ýarag serişdesi hökmünde ok-därini girizdi.

> “VERSE 10. And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. 11. And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon.

> “10-njy aýat. Olar çayanlara meňzeş guýruklara eýediler, guýruklarynda bolsa iňňeler bardy; olaryň adamlara zyýan ýetirmäge bolan güýji bäş aýa çenlidi. 11-nji aýat. Olar öz üstlerinden höküm sürýän bir patyşa eýediler; ol düýpsüz çuňlugyň perişdesidir. Onuň ady ýewreý dilinde Abaddon, grek dilinde bolsa onuň ady Apollyondyr.

> “Thus far, Keith has furnished us with illustrations of the sounding of the first five trumpets. But we must now take leave of him, and proceed to the application of the new feature of the prophecy here introduced; namely, the prophetic periods.

> “Şu wagta çenli Kit bize ilkinji bäş surnaýyň ýaňlanmagynyň mysallaryny berdi. Emma indi biz ondan hoşlaşyp, şu ýerde girizilen pygamberligiň täze aýratynlygynyň, ýagny pygamberlik döwürleriniň ulanylyşyna geçmelidiris.

> “Their Power Was to Hurt Men Five Months.—1. The question arises, What men were they to hurt five months?—Undoubtedly the same they were afterward to slay (see verse 15); ‘The third part of men,’ or third of the Roman empire,—the Greek division of it.

> “Olaryň güýji bäş aýlap adamlara zyýan ýetirmekdi.—1. Şeýle sorag ýüze çykýar: olar bäş aýlap haýsy adamlara zyýan ýetirmelidiler?—Şübhesiz, soňra öldürmeli bolan şol bir adamlaryna (15-nji aýata serediň); ‘adamlaryň üçden biri’, ýa-da Rim imperiýasynyň üçden biri,—onuň grek bölümi.

> “2. When were they to begin their work of torment? The 11th verse answers the question.

> “2. Olar öz jebir beriji işlerine haçan başlamalydylar? Bu soraga 11-nji aýat jogap berýär.

> “(1) ‘They had a king over them.’ From the death of Mohammed until near the close of the thirteenth century, the Mohammedans were divided into various factions under several leaders, with no general civil government extending over them all. Near the close of the thirteenth century, Othman founded a government which has since been known as the Ottoman government, or empire, which grew until it extended over all the principal Mohammedan tribes, consolidating them into one grand monarchy.

> “(1) ‘Olaryň üstünde bir patyşasy bardy.’ Muhammetiň ölüminden başlap, on üçünji asyryň ahyryna golaý wagta çenli, muhammetanlar birnäçe ýolbaşçylaryň golastynda dürli toparlara bölünipdiler, olara hemmesine uzap ýetýän umumy raýat hökümeti ýokdy. On üçünji asyryň ahyryna golaý Osman soňralar Osmanly hökümeti ýa-da imperiýasy diýlip tanalan bir hökümeti esaslandyrdy; bu hökümet ösüp, ähli esasy muhammetan taýpalaryna çenli ýaýrady hem-de olary bir beýik monarhiýa içinde birleşdirdi.

> “(2) The character of the king. ‘Which is the angel of the bottomless pit.’ An angel signifies a messenger, a minister, either good or bad, and not always a spiritual being. ‘The angel of the bottomless pit,’ or chief minister of the religion which came from thence when it was opened. That religion is Mohammedanism, and the sultan is its chief minister. ‘The Sultan, or grand Seignior, as he is indifferently called, is also Supreme Caliph, or high priest, uniting in his person the highest spiritual dignity with the supreme secular authority.’—World As It Is, p.361.

> “(2) Patyşanyň häsiýeti. ‘Çuň düýbü ýok çukuryň perişdesi bolan.’ Perişde bir habarçyny, bir hyzmatkäri aňladýar; ol gowy-da bolup biler, erbet-de, hem-de hemişe ruhy barlyk bolmaýar. ‘Çuň düýbü ýok çukuryň perişdesi,’ ýa-da ol açylanda şol ýerden çykan diniň baş hyzmatkäri. Şol din Muhammetçilikdir, soltandyr onuň baş hyzmatkäri. ‘Soltan, ýa-da oňa birmeňzeş derejede berilýän at bilen Beýik Seňýor, şol bir wagtda iň ýokary Halyf, ýa-da baş ruhany hem bolup, öz şahsyýetinde iň beýik ruhy mertebäni iň ýokary dünýewi häkimiýet bilen birleşdirýär.’—World As It Is, 361-nji sah.”

> “(3) His name. In Hebrew, ‘Abaddon,’ the destroyer; in Greek, ‘Apollyon,’ one that exterminates, or destroys. Having two different names in two languages, it is evident that the character, rather than the name of the power, is intended to be represented. If so, as expressed in both languages, he is a destroyer. Such has always been the character of the Ottoman government.

> “(3) Onuň ady. Ýewreý dilinde — ‘Abaddon’, ýagny ýok ediji; grek dilinde — ‘Apollyon’, ýagny ýok edýän ýa-da weýran ediji. Iki dürli dilde iki dürli adynyň bolmagy, görkezilmek islenýäniň şol häkimiýetiň adyndan däl-de, häsiýetindendigini aýdyň görkezýär. Şeýle bolsa, iki dilde-de beýan edilişi ýaly, ol ýok edijidir. Osmanly hökümetiniň häsiýeti hem hemişe şeýledi.”

> “But when did Othman make his first assault on the Greek empire?—According to Gibbon, Decline and Fall, etc., ‘Othman first entered the territory of Nicomedia on the 27th day of July, 1299.’

> “Ýöne Osman grek imperiýasyna ilkinji hüjümini haçan etdi? — Gibbonyň, Decline and Fall, we ş.m. eserine görä, ‘Osman ilkinji gezek Nikomediýanyň çägine 1299-njy ýylyň 27-nji iýulynda girdi.’”

> “The calculations of some writers have gone upon the supposition that the period should begin with the foundation of the Ottoman empire; but this is evidently an error; for they were not only to have a king over them, but were to torment men five months. But the period of torment could not begin before the first attack of the tormentors, which was, as above stated, July 27, 1299.

> Käbir ýazyjylaryň hasaplamalary döwrüň Osman imperiýasynyň düýbüniň tutulmagy bilen başlanmalydygy baradaky çaklamanyň üstünde gurlupdyr; emma bu, gürrüňsiz, ýalňyşlykdyr; çünki olaryň diňe öz üstlerinden patyşasy bolmaly däldi, eýsem olar bäş aýlap adamlary jebir-jepa salmalydylar. Emma jebir-jepanyň döwri jebir-jepa salyjylaryň ilkinji hüjüminden öň başlanyp bilmezdi; bu bolsa, ýokarda aýdylyşy ýaly, 1299-njy ýylyň 27-nji iýuly bolupdy.

> “The calculation which follows, founded on this starting-point, was made and published in a work entitled, Christ’s Second Coming, etc., by J. Litch, in 1838.

> Aşakda gelýän hasaplama, şu başlangyç nokadyna esaslanyp, J. Litch tarapyndan 1838-nji ýylda çap edilen “Mesihiň Ikinji Gelişi” we ş.m. atly eserde edilipdir we neşir edilipdir.

> “‘And their power was to hurt men five months.’ Thus far their commission extended, to torment by constant depredations, but not politically to kill them. ‘Five months,’ thirty days to a month, give us one hundred and fifty days; and these days, being symbolic, signify one hundred and fifty years. Commencing July 27, 1299, the one hundred and fifty years reach to 1449. During that whole period the Turks were engaged in an almost perpetual warfare with the Greek empire, but yet without conquering it. They seized upon and held several of the Greek provinces, but still Greek independence was maintained in Constantinople. But in 1449, the termination of the one hundred and fifty years, a change came, the history of which will be found under the succeeding trumpet.” Uriah Smith, Daniel and Revelation, 505–507.

> “‘Olaryň güýji adamlara bäş aý zyýan ýetirmek üçindi.’ Ine, olaryň ygtyýary şu çäge çenli uzalýardy: yzygiderli talaňçylyklar arkaly azap bermäge, emma syýasy taýdan olary öldürmäge däl. ‘Bäş aý,’ her aýy otuz gün hasap edeniňde, bize ýüz elli gün berýär; bu günler simwolik bolansoň, ýüz elli ýyly aňladýar. 1299-njy ýylyň 27-nji iýulyndan başlananda, ýüz elli ýyl 1449-njy ýyla çenli ýetýär. Şol döwrüň tutuş dowamynda türkler Grek imperiýasy bilen tas üznüksiz söweş alyp bardylar, emma muňa garamazdan ony basyp alyp bilmediler. Olar grek welaýatlarynyň birnäçesini eýeläp, elde sakladylar, ýöne muňa garamazdan Konstantinopolda grek garaşsyzlygy saklanyp galdy. Emma 1449-njy ýylda, ýüz elli ýylyň soňunda, bir özgeriş boldy; onuň taryhy indiki surnaýyň astynda tapylar.” Uriah Smith, Daniel and Revelation, 505–507.

Uriah Smith is citing Josiah Litch’s calculation of the one hundred and fifty years, which when concluded, represents a starting point for the three hundred and ninety-one year and fifteen-day prophecy in the next Trumpet. Commenting on Litch’s prediction concerning these two connected time prophecies Sister White recorded:

Uriýa Smit ýüz elli ýylyň hasabyny Joşaýa Liçiň hasaplamasyna salgylanýar; bu möhlet tamamlananda, ol indiki Surnaýdaky üç ýüz togsan bir ýyl we on bäş günlük pygamberlik üçin başlangyç nokady aňladýar. Liçiň özara bagly bu iki wagt pygamberligi baradaky öňünden aýdyşy hakynda Uayt uýamyz şeýle ýazyp galdyrdy:

> “In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

> “1840-njy ýylda pygamberligiň ýene bir ajaýyp ýerine ýetmesi giňden gyzyklanma döretdi. Ondan iki ýyl öň, ikinji gelşi wagyz edýän öňdebaryjy ruhanylaryň biri bolan Josia Litch Osman imperiýasynyň ýykyljakdygyny öňünden aýdyp, Ylham 9 babynyň düşündirişini neşir edipdi. Onuň hasaplamalaryna görä, bu güýç 1840-njy ýylyň 11-nji awgustynda... agdarylmaly idi, şonda Konstantinopoldaky Osman häkimiýetiniň döwülmegine garaşmak bolar. ‘Munuň hem şeýle boljakdygyna ynanýaryn’.”

> “At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

> “Takyk bellenen wagtynda Türkiýe öz ilçileri arkaly Ýewropanyň soýuzdaş döwletleriniň goragyny kabul etdi we şeýlelik bilen özüni hristian milletleriniň gözegçiliginiň astyna goýdy. Bu waka pygamberligiň öňünden aýdanyny takyk ýerine ýetirdi. Bu ýagdaý mälim bolanda, köp sanly adam Milleriň we onuň ýaranlarynyň kabul eden pygamberlik düşündiriş ýörelgeleriniň dogrudygyna ynandy, hem-de geliş hereketine täsin bir itergi berildi. Bilimli we abraýly adamlar Miller bilen birleşip, hem onuň garaýyşlaryny wagyz etmekde, hem-de neşir etmekde oňa goşuldylar, we 1840-dan 1844-e çenli bu iş çalt ýaýrady.” The Great Controversy, 334, 335.

The first and second woes are connected by two interconnected time prophecies. The first woe, begins with an illustration of the sealing and the second woe, ends with the history of August 11, 1840 until the sounding of the seventh trumpet on October 22, 1844, which is also an illustration of the sealing. The beginning and ending bear the signature of Alpha and Omega, because, as with the history in which Christ confirmed the covenant for a week, the period is divided into two parts. The first period begins with the first Mohammed, and ends with the second Mohammed. The second period begins with “a voice from the four horns of the golden altar which is before God,” and it ends with the “voice” of Christ, swearing “by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer.”

Birinji we ikinji hasrat biri-biri bilen baglanyşykly iki wagt pygamberligi arkaly özara baglanyşandyr. Birinji hasrat, möhürlenmegiň bir şekillendirmesi bilen başlanýar, ikinji hasrat bolsa 1840-njy ýylyň 11-nji awgustyndan 1844-nji ýylyň 22-nji oktýabrynda ýedinji surnaýyň ýaňlanmagyna çenli bolan taryh bilen tamamlanýar; bu hem möhürlenmegiň bir şekillendirmesidir. Başlangyç bilen ahyr “Alfa we Omega”-nyň goluny göterýär, çünki Mesihiň ähti bir hepde üçin berkiden taryhydaky ýaly, bu döwür iki bölege bölünendir. Birinji döwür ilkinji Muhammet bilen başlanýar we ikinji Muhammet bilen tamamlanýar. Ikinji döwür “Hudaýyň öňündäki altyn gurbanlyk sypasynyň dört şahasynyň arasyndan gelen bir ses” bilen başlanýar we ol Mesihiň “asmanlary hem olardaky zatlary, ýeri hem ondaky zatlary, deňzi hem ondaky zatlary ýaradan, ebedilik ýaşaýan tarapyndan ant edip, mundan beýläk wagt bolmaz” diýip ant içýän “sesi” bilen tamamlanýar.

We will continue this study in the next article.

Biz bu barlagy indiki makalada dowam etdireris.

> “Any question that Satan can arouse in the mind to create doubt in regard to the grand history of the past travels of the people of God will please his satanic majesty and is an offense to God. The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.

> «Şeýtan Hudaýyň halkynyň geçmişdäki beýik ýolagçylygynyň taryhy babatda şübhe döretmek üçin akylda oýarap bilýän islendik soragy, onuň şeýtany beýikligini hoşal eder we Hudaýa garşy ýazykdyr. Rebbiň gudrat bilen we beýik şöhrat bilen dünýämize ýakyn wagtda geljekdigi baradaky hoş habar hakykatdyr, we 1840-njy ýylda onuň yglan edilmeginde köp sesler göterildi». Manuscript Releases, 9-njy jilt, 134.

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