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# The Book of Daniel - Number Twenty

Danyýel kitaby — Ýigriminji San

Daniel and the Revelation: Unveiling the Prophetic Tapestry of Kingdoms Rise and Fall

Danyýel we Ylham: Patyşalyklaryň göterilişiniň we synmagynyň pygamberlik nagyşynyň açylyşy

Author

Jeff Pippenger

Published

December 15, 2023

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Sister White often identifies that the prophetic lessons that are needed to be understood are portrayed with the rise and fall of kingdoms.

Uýam Waýt köplenç düşünilmegi zerur bolan pygamberlik sapaklarynyň patyşalyklaryň yükselişi we ýykylşy arkaly beýan edilýändigini görkezýär.

> “From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.

> “Danyýel we Ylham kitaplarynda aýdyň görkezilişi ýaly, milletleriň beýgelip, soň hem ýykylmagyndan biz diňe daşky hem dünýäwi şöhratyň nähili bihudalygyny öwrenmelidiris. Bütin güýji we ajaýyplygy bilen Wawilon — biziň dünýämiziň şondan bäri meňzeşini hiç haçan görmedik güýji we ajaýyplygy bilen, şol döwrüň adamlaryna şeýle durnukly we dowamly görünýän güýji we ajaýyplygy bilen — nähili bütinleý ýok bolup gidipdir! «Otuň güli» ýaly, ol heläk boldy. Ýakup 1:10. Med-Persiýa patyşalygy hem, Gresiýanyň we Rimiň patyşalyklary hem şonuň ýaly heläk boldular. Hudaýy öz binýady etmedik ähli zat hem şeýle heläk bolýar. Diňe Onuň maksady bilen baglanyşykly bolan we Onuň häsiýetini beýan edýän zat dowam edip biler. Onuň ýörelgeleri biziň dünýämiziň tanaýan ýeke-täk berk we üýtgemez zatlarydyr.” Pygamberler we Patyşalar, 548.

The “rise and fall” of the kingdoms that are represented in the books of Daniel and Revelation are the focal point of a correct approach to the study of prophecy. The fall of Babylon is typified by the fall of Nimrod’s Babel in Genesis eleven. Then in Daniel chapter five, Babylon falls again. The papacy’s history of its rise to power in the year 538, and its subsequent fall in 1798, also typifies the final fall of Babylon, for the papal power is prophetically spiritual Babylon. The papacy fell in 1798, and Revelation chapter eighteen outlines its final fall. In Daniel chapter eleven, and verse forty-five, the papacy, represented there as the king of the north, comes to its end with none to help. This takes place when probation closes, for verses forty-five of chapter eleven, and verse one of chapter twelve, represent the same history.

Danyýl we Ylham kitaplarynda şekillendirilen patyşalyklaryň “ýokary galşy we ýykylşy” pygamberligi öwrenmäge dogry çemeleşmäniň esasy üns merkezidir. Wawilonyň ýykylşy Gelip çykyş kitabynyň on birinji babynda Nimrodyň Babeliniň ýykylşy bilen nusgalandyr. Soňra Danyýlyň bäşinji babynda Wawilon ýene-de ýykylýar. Papalygyň milady 538-nji ýylda häkimiýete ýokarlanmagynyň we soňra 1798-nji ýylda ýykylmagynyň taryhy hem Wawilonyň ahyrky ýykylşyny nusgalandyrýar, çünki papalyk güýji pygamberlik taýdan ruhy Wawilondyr. Papalyk 1798-nji ýylda ýykyldy, we Ylham kitabynyň on sekizinji baby onuň ahyrky ýykylşyny beýan edýär. Danyýlyň on birinji babynda, kyrk bäşinji aýatda, şol ýerde demirgazygyň patyşasy hökmünde görkezilen papalyk öz soňuna ýetýär we oňa kömek edýän bolmaýar. Bu synag möhleti ýapylanda bolup geçýär, çünki on birinji babyň kyrk bäşinji aýaty bilen on ikinji babyň birinji aýaty şol bir taryhy görkezýär.

> And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45, 12:1.

> Ol öz köşgüniň çadyrlaryny deňizleriň arasynda, şanly mukaddes dagda diker; emma ol öz soňuna geler, oňa hiç kim kömek etmez. Şol wagtda seniň halkyňyň ogullary üçin durýan beýik serdar Mikaýyl ornundan turar; we millet bar bäri, şol wagta çenli hiç haçan bolmadyk ýaly agyr muşakgat zamany bolar; we şol wagtda seniň halkyňdan kitapda ýazylanlaryň her biri halas ediler. Daniýel 11:45; 12:1.

The message of the second angel is structured upon the fact that Babylon has fallen twice. Literal Babylon, represented by Nimrod and Belshazzar fell twice, and spiritual Babylon fell in 1798, and does so again, when human probation closes.

Ikinji perişdäniň habary, Wawilonyň iki gezek ýykylandygy hakykatynyň esasynda gurnalypdyr. Nimrot we Belşasar bilen şekillendirilen göni manydaky Wawilon iki gezek ýykyldy, ruhy Wawilon bolsa 1798-nji ýylda ýykyldy we ynsan üçin synag möhleti tamamlananda ýene-de ýykylar.

> And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.

> Onuň yzyndan başga bir perişde geldi-de şeýle diýdi: «Beýik şäher bolan Babil ýykyldy, ýykyldy; çünki ol bütin milletlere öz zynasynyň gazabynyň şerabyny içirdi». Ylham 14:8.

The repetition of the fall of Babylon in the second angel provides the prophetic justification for identifying the doubling of words and phrases within the Scriptures as a symbol of the combined messages of the second angel and the Midnight Cry. It also upholds the principle identified by Sister White, concerning the study of prophecy being based upon the rise and fall of the kingdoms represented in the books of Daniel and Revelation. It illustrates the concept that to understand the fall of Babylon, the student of prophecy must bring together all of Babylon’s falls, “line upon line,” to establish the correct prophetic message of the final fall of Babylon.

Ikinji perişdäki Wawilonyň ýykylşynyň gaýtalanmagy, Mukaddes Ýazgylaryň içindäki sözleriň we söz düzümleriniň iki esse gaýtalanmagyny ikinji perişdäniň habary bilen Gijäniň Ýarysyndaky Gykylygyň birleşdirilen habarlarynyň nyşany hökmünde kesgitlemek üçin pygamberlik taýdan esas berýär. Şeýle hem ol, White uýa tarapyndan görkezilen, pygamberligi öwrenmegiň Daniel we Ylham kitaplarynda görkezilen patyşalyklaryň galyp-ösüşi we ýykylşy esasynda bolmalydygy baradaky ýörelgäni tassyklaýar. Ol şeýle düşünjäni görkezýär: Wawilonyň ýykylşyna düşünmek üçin pygamberligi öwreniji Wawilonyň ähli ýykylşlaryny “setir üstüne setir” bir ýere jemlemeli, şeýlelik bilen Wawilonyň soňky ýykylşy baradaky dogry pygamberlik habaryny berkitmelidir.

Babylon falling twice in the message of the second angel, is based upon the prophetic rule which identifies that truth is established upon the testimony of two witnesses. The doubling of Babylon’s fall within the message, represents the prophetic methodology that is identified in the Bible as the latter rain. That sacred methodology, which is the latter rain, is the application of bringing various lines of prophecy together “line upon line.” When employed by the student of prophecy, the methodology establishes the “message” of the latter rain. The latter rain message that is established through the application of the sacred methodology, is thereafter proclaimed in the combined prophetic histories of the second angel and the Midnight Cry. This was true in the history of the movement of the first angel, and it is true today, in the history of the movement of the third angel.

Ikinji perişdäniň habaryndaky Babylyň iki gezek ýykylmagy, hakykatyň iki şaýadyň güwäligi esasynda berkarar edilýändigini kesgitleýän pygamberlik düzgünine esaslanýar. Habaryň içindäki Babylyň ýykylmagynyň iki esse gaýtalanmagy, Mukaddes Kitapda giçki ýagyn diýip tanadylýan pygamberlik usulyny aňladýar. Giçki ýagyn bolan şol mukaddes usul, dürli pygamberlik ugurlaryny “setir üstüne setir” getirip birleşdirmekden ybaratdyr. Pygamberligi öwrenýän talyp tarapyndan ulanylanda, bu usul giçki ýagynyň “habaryny” berkarar edýär. Mukaddes usulyň ulanylmagy arkaly berkarar edilen giçki ýagyn habary, şondan soň ikinji perişdäniň we Ýarygije Gykylygynyň birleşdirilen pygamberlik taryhlarynda yglan edilýär. Bu, birinji perişdäniň hereketiniň taryhynda-da şeýle bolupdy, we bu gün hem, üçünji perişdäniň hereketiniň taryhynda şeýle bolmagynda galýar.

Chapters four and five of the book of Daniel, represent the line of history which covers the rise and beginning of Babylon, represented by Nebuchadnezzar in chapter four, and then the fall and ending of Babylon, represented by Belshazzar in chapter five. Together they produce one prophetic line. The prophetic line produced by those two chapters is to be laid over the top of Daniel chapters one through three, in order to establish the latter rain message.

Danyýl kitabynyň dördünji we bäşinji baplary, taryhyň şol bir ugry görkezýär; bu ugur dördünji bapda Nebukadnesar arkaly şekillendirilen Wawilonyň ýokarlanşyny we başlangyjyny, soňra bolsa bäşinji bapda Belşasar arkaly şekillendirilen Wawilonyň ýykylşyny we soňuny öz içine alýar. Olar bilelikde bir pygamberlik ugruny emele getirýärler. Şol iki bap tarapyndan emele getirilen pygamberlik ugry, soňky ýagşyň habaryny berkitmek üçin, Danyýlyň birinji bapdan üçünji bapa çenli bolan baplarynyň üstüne goýulmalydyr.

The two chapters present the fall and rising again of Nebuchadnezzar and the fall and destruction of Belshazzar, and therefore present the fall of Babylon in the beginning and ending of the line. The line of prophecy created by the two chapters is structured upon Babylon falling, rising, and then falling again. That fact alone identifies that those two chapters represent the message of the second angel. The two chapters represent the history of the earth beast of Revelation thirteen, and in that history the message of the second angel and Midnight Cry is twice proclaimed.

Iki bap, Nebukadnesaryň ýykylşyny we gaýtadan ýokary galşyny, hem-de Belşaçaryň ýykylşyny we ýok edilşini görkezýär; şonuň üçin hem olar setiriň başynda we ahyrynda Wawilonyň ýykylşyny beýan edýär. Bu iki bap tarapyndan döredilen pygamberlik setiri, Wawilonyň ýykylmagy, ýokary galmagy, soňra bolsa ýene-de ýykylmagy esasynda gurluşandyr. Diňe şol hakykatyň özi bu iki babyň ikinji perişdäniň habaryny aňladýandygyny görkezýär. Bu iki bap Ylham on üçünji bapdaky ýer haýwanynyň taryhyny aňladýar, we şol taryhyň içinde ikinji perişdäniň habary bilen Gijäniň ýarysyndaky Gykyş iki gezek yglan edilýär.

Therefore, before we begin our consideration of chapters four and five of Daniel, we will identify the sacred methodology which is the latter rain, and then by employing that methodology we will identify the message of the latter rain.

Şonuň üçin, Danyýeliň dördünji we bäşinji baplaryna seredip başlamazdan öň, biz soňky ýagmyr bolan mukaddes usulyýeti kesgitläris; soňra bolsa şol usulyýeti ulanmak bilen, soňky ýagmyryň habaryny kesgitläris.

A significant waymark of the history of the first and second angel was the methodology represented by William Miller’s rules of prophetic interpretation. Those rules were used by men to identify the message of the Midnight Cry, and that message was the latter rain message for that history. A significant waymark of the history of the third angel is the methodology represented as “Prophetic Keys”. Those rules are to be used in conjunction with the rules of William Miller to identify the message of the Midnight Cry in our current history, and the message that is now being established by those rules is the latter rain message of the last days. Miller’s rules represent the early rain in the prophetic history of the earth beast, and those rules combined with the “Prophetic Keys” represent the latter rain in the prophetic history of the earth beast.

Birinji we ikinji perişdäniň taryhynyň ähmiýetli bir ýol görkezijisi William Milleriň pygamberlik düşündirişiniň düzgünlerinde beýan edilen usulyýet boldy. Şol düzgünler erkekler tarapyndan Gijeki Gykylygyň habaryny anyklamak üçin ulanyldy, we şol habar şol taryh üçin giçki ýagmyr habarydy. Üçünji perişdäniň taryhynyň ähmiýetli bir ýol görkezijisi “Pygamberlik Açarlary” diýlip görkezilen usulyýetdir. Şol düzgünler, häzirki taryhymyzda Gijeki Gykylygyň habaryny anyklamak üçin William Milleriň düzgünleri bilen bilelikde ulanylmalydyr, we häzir şol düzgünler arkaly berkidilýän habar ahyrky günleriň giçki ýagmyr habarydyr. Milleriň düzgünleri ýer haýwanynyň pygamberlik taryhynda irki ýagmyry aňladýar, we şol düzgünler “Pygamberlik Açarlary” bilen utgaşdyrylanda, ýer haýwanynyň pygamberlik taryhynda giçki ýagmyry aňladýar.

The latter rain is the methodology employed to produce the message. There are those who are deceived because they seek for the latter rain experience, without first seeking the message that produces the experience. The Pentecostal churches of Christianity are a clear example of that deception. That same type of misguided direction is available to those who do seek for the latter rain message, but refuse to seek for the methodology that identifies and establishes the latter rain message. Without the correct methodology, the correct message cannot be identified. Without the correct message, the correct experience is an impossibility.

Soňky ýagyn — habary ýüze çykarmak üçin ulanylýan usuldyr. Käbirleri aldawa düşýärler, sebäbi olar tejribäni emele getirýän habary ilki gözlemän, soňky ýagyn tejribesini gözleýärler. Hristiançylygyň Pentikostal ybadathanalary şol aldawyň aýdyň mysalydyr. Şol bir hili nädogry ugur, soňky ýagyn habaryny gözleýän, emma soňky ýagyn habaryny kesgitleýän we berkidýän usulyýeti gözlemekden ýüz öwürýänler üçin hem elýeterlidir. Dogry usulyýet bolmasa, dogry habary kesgitläp bolmaz. Dogry habar bolmasa, dogry tejribe mümkin däldir.

The significance of this biblical fact goes unrecognized by most, for they have never considered the possibility that there is one right way to study the Bible, and that there are many wrong ways to study the Bible. The wrong way to study the Bible, that is by far the most often chosen, is to trust other men’s opinions of what the Bible teaches. It is such a common issue with men, that every church organizes a system to address this falsely perceived need of their flocks. That false need, produces the false work of establishing a system of leaders who are identified as the spiritual experts of biblical understanding that will correctly direct the understanding of the untrained flock. The Bible does identify a very organized system for the structure of a church, which includes elders, prophets and teachers, but the Bible never endorses the corruption of church organization that produces a system of leaders who have been ordained to identify what is or what isn’t truth, and thereafter, who is and who isn’t a heretic.

Mukaddes Kitabyň bu hakykatynyň ähmiýeti köplük tarapyndan ykrar edilmeýär, çünki olar Mukaddes Kitaby öwrenmegiň bir dogry ýolunyň bardygyny we ony öwrenmegiň köp nädogry ýollarynyň bardygyny hiç wagt göz öňüne getirmändirler. Mukaddes Kitaby öwrenmegiň nädogry usuly, ýagny iň köp saýlanyp alynýan usul, beýleki adamlaryň Mukaddes Kitabyň nämäni öwredýändigi baradaky pikirlerine bil baglamakdyr. Bu mesele adamlaryň arasynda şeýle bir giň ýaýrandyr welin, her bir ybadathana sürüsiniň bu ýalňyş duýulýan mätäçligini kanagatlandyrmak üçin bir ulgamy döredýär. Şol ýalan mätäçlik bolsa, Mukaddes Kitaba düşünmegiň ruhy bilermenleri hökmünde tanalýan we taýýarlyksyz süriniň düşünjesini dogry ugrukdyrjak diýlip hasap edilýän ýolbaşçylaryň ulgamyny döretmek ýaly ýalan işi emele getirýär. Mukaddes Kitap ybadathananyň gurluşy üçin örän tertipli bir ulgamy hakykatdan-da görkezýär; oňa ýaşulular, pygamberler we mugallymlar girýär. Emma Mukaddes Kitap haýsynyň hakykatdygyny ýa-da hakykat däldigini, şondan soňra bolsa haýsynyň bidgatçydygyny ýa-da bidgatçy däldigini kesgitlemek üçin bellenen ýolbaşçylar ulgamyny döredýän ybadathana guramasynyň bozulmagyny hiç haçan goldamaýar.

> Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.

> Özüňi Hudaýa makbul edip görkezmek üçin yhlas et; hakykat sözüni dogry bölüp, utanmaga zerurlygy bolmadyk bir işçi bol. 2 Timoteos 2:15.

A church leader is to exhort, rebuke, teach and guard against false doctrines and those who promote the false doctrines, but we are each to “study to show” ourselves “approved unto God,” by “rightly dividing the word of truth.” In doing so, we must know the methodology that the Bible identifies as the correct way to rightly divide the word of truth. The book of Isaiah sets forth these issues in the context of the latter rain, so it is there that we will begin.

Ybadathana ýolbaşçy öwüt bermeli, käýmeli, öwretmeli we ýalan taglymatlardan hem-de şol ýalan taglymatlary öňe sürýänlerden goramaly, emma biziň her birimiz hem “özümizi Hudaýyň öňünde makullanan edip görkezmek” üçin, “hakykat sözüni dogry bölüp” “öwrenmelidiris.” Muny berjaý etmek bilen, hakykat sözüni dogry bölmegiň dogry usuly hökmünde Mukaddes Kitabyň görkezýän usulyýetini bilmelidiris. Işaýa kitaby bu meseleleri soňky ýagmyryň çäginde öňe sürýär, şonuň üçin hem biz başlangyjy şol ýerden ederis.

> In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea. In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:1–13.

> Şol günde Reb agyr, beýik we güýçli gylyjy bilen deşiji ýylan bolan lewiatany, ýagny egri-bugry ýylan bolan lewiatany jezalandyrar; deňizdeki aždarhany hem öldürer. Şol günde onuň hakynda şeýle aýdyň: Gyzyl çakyrly bir üzümçilik. Men, Reb, ony goraýaryn; her pursat ony suwararyn; oňa zeper ýetmez ýaly, ony gije-gündiz goraryn. Mende gazap ýokdur; söweşde maňa garşy tikenler bilen çarşaklary kim goýup biler? Men olaryň içinden geçerdim, olary bilelikde ýakardym. Ýa-da goý, meniň güýjümden yapyşsyn, meniň bilen ýaraşyk etsin; hawa, meniň bilen ýaraşyk etsin. Ol Ýakupdan gelenleri kök salar ýaly eder; Ysraýyl gülleýär, pyntyklap açýar we dünýäniň ýüzüni miwe bilen doldurýar. Ol özüni uranlary urşy ýaly, ony-da urdumy? Ýa-da onuň tarapyndan öldürilenleriň gyrylyşy ýaly, ol hem öldürüldimi? Sen ony ölçeg bilen, ol ösüp çykanda, höküm edip jezalandyrarsyň; gündogar ýeliniň gününde Ol öz gazaply ýelini saklar. Şonuň üçin Ýakubyň günäsi şu arkaly arassalanar; onuň günäsini aýyrmagyň bütin miwesi şu bolar: ol gurbanlyk sypasynyň ähli daşlaryny döwülip ownadylan hek daşlary ýaly edeninde, buthanalar bilen şekiller dik durmaz. Emma gala bilen berkitlen şäher haraba bolar, ýaşaýyş mekany taşlanar we çöl ýaly terk ediler; ol ýerde göle otlar, ol ýerde ýatar we onuň şahalaryny iýip gutarar. Onuň şahalary guranda, olar döwlüp aýrylar; aýallar gelip olary oda ýakarlar; çünki bu düşünjesiz halkdyr; şonuň üçin olary ýaradan Ol olara rehim etmez, olary şekillendiren hem olara merhemet görkezmez. Şol günde şeýle bolar: Reb derýanyň akabasından Müsüriň jülgesine çenli döver-daýrar, siz bolsa, eý Ysraýyl ogullary, birin-birin ýygnalarsyňyz. Şol günde şeýle bolar: beýik surnaý çalnar, Assiriýa ýurdunda heläk bolmaga taýýar bolanlar hem, Müsür ýurdundaky sürgün edilenler hem gelip, Iýerusalimdäki mukaddes dagda Rebbe sežde ederler. Işaýa 27:1–13.

In the previous articles, we have repeatedly addressed the “ensign” that is lifted up to call God’s other children out of Babylon. The last verse of Isaiah chapter twenty-seven, addresses the work of the ensign when it says “the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria.” Assyria is a symbol of Babylon in the last days, and those that hear the warning message to come out of Babylon in the verse, come and worship with those represented as the one hundred and forty-four thousand who are prophetically located at “the holy mount at Jerusalem.”

Öňki makalalarda biz Hudaýyň beýleki çagalaryny Wawilondan çykmaga çagyrmak üçin ýokary galdyrylýan “nyşan” barada gaýtalap durduk. Işaýa kitabynyň ýigrimi ýedinji bapynyň soňky aýaty, “uly surna çalnar, we Assiriýa ýurdünde heläk bolmaga taýýar bolanlar gelerler” diýmek bilen, şol nyşanyň işine ýüzlenýär. Assiriýa ahyrky günlerde Wawilonyň nyşanydyr, we şol aýatda Wawilondan çykmak baradaky duýduryş habaryny eşidýänler gelip, pygamberlik taýdan “Iýerusalimdäki mukaddes dagda” ýerleşdirilen ýüz kyrk dört müň hökmünde görkezilenler bilen bilelikde ybadat edýärler.

The verse says, “and it shall come to pass in that day.” “That day,” which is the day when the second voice of Revelation chapter eighteen, calls God’s other children out of Babylon, is the setting for the entire chapter. The second voice of Revelation chapter eighteen, cries at the Sunday law, when the whore of Tyre is remembered.

Aýatda şeýle diýilýär: «şol günde şeýle bolar». «Şol gün»—Ylham kitabynyň on sekizinji babyndaky ikinji ses Hudaýyň başga çagalaryny Wawilondan daşary çagyrýan gün—tutuş babyň ýagdaýydyr. Ylham kitabynyň on sekizinji babyndaky ikinji ses, Tir zynaçysy ýatlananda, Ýekşenbe kanuny wagtynda gygyryp çagyrýar.

> 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. Revelation 18:4, 5.

> Men gökden başga bir sesi eşitdim; ol şeýle diýýärdi: “Ondan çykyň, eý Meniň halkym, onuň günälerine şärik bolmaň we onuň belalaryndan paý almaň. Çünki onuň günäleri göge çenli ýetdi, Hudaý bolsa onuň etmişlerini ýatlady.” Ylham 18:4, 5.

Isaiah chapter twenty-seven, begins by identifying the same day that the chapter ends with, when it says, “In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea.”

Işaýa pygamberiň ýigrimi ýedinji baby, babyň soňunda-da aýdylýan şol gününi görkezmek bilen başlanýar; ol ýerde şeýle diýilýär: «Şol günde Reb Özüniň gazaply, beýik we güýçli gylyjy bilen deşiji ýylan bolan Lewýatany, egri-bugry ýylan bolan Lewýatany jezalandyrar; deňizde bolan aždarhany hem öldürer.»

At the Sunday law God’s executive, retributive judgment begins upon the kingdoms of the dragon (the United Nations), the beast (the papacy) and the false prophet (the United States). At the Sunday law the false prophet is overthrown as the sixth kingdom of Bible prophecy, and national apostasy produces national ruin. The Sunday law is where God’s executive judgments begin to fall upon the dragon, who is Satan (and whose earthly kingdom is represented as the dragon), the beast and the false prophet. It is a progressive punishment, that begins at the Sunday law. The beginning and the ending of chapter twenty-seven of Isaiah is the Sunday law, and the chapter represents specific issues that are directly connected with the history that leads up to and follows after the Sunday law.

Ýekşenbe kanunynda Hudaýyň ýerine ýetiriji, öç alyjy hökümi aagondaryň patyşalyklarynyň — aagondaryň (Birleşen Milletler Guramasy), haýwanyň (papalyk) we ýalan pygamberiň (Amerikanyň Birleşen Ştatlary) — üstüne düşüp başlanýar. Ýekşenbe kanunynda ýalan pygamber Mukaddes Kitap pygamberliginiň altynjy patyşalygy hökmünde agdarylýar, we milli imansyzlyk milli heläkçilige getirýär. Ýekşenbe kanuny Hudaýyň ýerine ýetiriji hökümleriniň aagondaryň, ýagny Şeýtanyň (we onuň ýer ýüzündäki patyşalygy aagondar hökmünde görkezilýän), haýwanyň we ýalan pygamberiň üstüne düşüp başlamagydyr. Bu Ýekşenbe kanunynda başlanýan, tapgyrlaýyn jezadyr. Işaýa kitabyň ýigrimi ýedinji babyň başy hem soňy hem Ýekşenbe kanunydyr, we bu bap Ýekşenbe kanunyna alyp barýan hem-de ondan soň gelýän taryh bilen gönüden-göni baglanyşykly anyk meseleleri beýan edýär.

We are considering chapter twenty-seven, for it establishes the prophetic setting for chapters twenty-eight and twenty-nine. In those chapters we will find the definition of the latter rain as a methodology, which will allow us to understand the significance of laying chapters four and five of Daniel over the top of chapters one through three of Daniel. After Isaiah chapter twenty-seven, identifies the beginning of the progressive punishment of the dragon’s kingdom, he records that in that period of time, God’s people are commanded to “sing unto her.” Sing unto who?

Biz ýigrimi ýedinji baby gözden geçirýäris, çünki ol ýigrimi sekizinji we ýigrimi dokuzynjy baplar üçin pygamberlik ýagdaýyny kesgitleýär. Şol baplarda biz soňky ýagşyň usul hökmünde kesgitlemesini taparys; bu bolsa bize Danyýel kitabyndaky dörtinji we bäşinji baplary birinji bapdan üçünji baba çenli baplaryň üstüne goýmagyň ähmiýetine düşünmäge mümkinçilik berer. Işaýa pygamberiň ýigrimi ýedinji baby aždahanyň patyşalygynyň yzygiderli jezalandyrlyşynyň başlangyjyny görkezenden soň, ol şol döwürde Hudaýyň halkyna “oňa aýdym aýdyň” diýip buýrulandygyny ýazýar. Kime aýdym aýdyň?

The answer of who is to be sung to is in the title of the song, for they are to sing “a vineyard of red wine, that the Lord keeps.” The story of the vineyard is the story of God’s people, and it is first mentioned by Isaiah in chapter five.

Kime aýdym aýdylmalydygynyň jogaby aýdymyň adynda bar, çünki olar «Rebbiň goraýan gyzyl şeraplyk üzüm bagy» barada aýdym aýtmalydyrlar. Üzüm bagynyň hekaýasy Hudaýyň halkynyň hekaýasydyr, we ol ilkinji gezek Işaýa tarapyndan bäşinji bapda agzalýar.

> Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–5.

> Indi men söýgüli Sevgilim hakda, Onuň üzümçiligi barada, Öz söýgülim üçin aýdym aýdaryn. Meniň söýgüli Sevgilimiň örän hasylly depede bir üzümçiligi bardy: Ony germäp çykdy, daşlaryny arassalady, ony iň saýlama üzüm nahallary bilen ekdi, onuň ortasynda bir diň gurdy, içinde-de üzüm sykylýan çukur ýasady; ol ondan üzüm berer diýip garaşdy, emma ol ýabany üzüm çykardy. Indi bolsa, eý, Iýerusalimiň ýaşaýjylary we Ýahudanyň adamlary, haýyş edýärin, meniň bilen meniň üzümçiligimiň arasynda höküm ediň. Meniň üzümçiligim üçin meniň etmedik ýene näme edilip bilnerdi? Näme üçin men onuň üzüm bermegine garaşanymda, ol ýabany üzüm çykardy? Indi geliň, men size üzümçiligime näme etjekdigimi aýdaryn: onuň germewini aýyraryn, ol iýlip ýok ediler; diwaryny ýykararyn, ol depelenip taşlanar: Men ony weýran ederin; ol çapylmaz-da, bejerilmez-de; emma onda tikenler we ýandaklar öser: bulutlara-da onuň üstüne ýagyş ýagdyrmazlygy buýuraryn. Çünki Hökmürowan Rebbiň üzümçiligi Ysraýyl öýüdir, Ýahudanyň adamlary bolsa Onuň göwnünden turýan nahalydyr; Ol adalata garaşdy, emma ine, zulum; dogrulyga garaşdy, emma ine, nalalar. Işaýa 5:1–5.

In the history of the Sunday law crisis, God’s people are to sing the song of the vineyard to God’s people, for the song says, “And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard.” The song of the vineyard is the song identifying the passing by of a former covenant people, while God enters into covenant with those whom Peter says were “in time past were not a people, but are now the people of God.” It identifies that no rain has fallen upon the vineyard, thus identifying the work of Elijah who comes in that period of time, and who alone can produce rain during that period. We know the song is about the passing by of a covenant people, for the song of the vineyard was sung by Christ to ancient Israel, in the period that ancient Israel was being passed by, while God was simultaneously entering into covenant with spiritual Israel.

Ýekşenbe kanunynyň krizisiniň taryhynda, Hudaýyň halky üzümçiligiň aýdysyny Hudaýyň halkyna aýtmalydyr, çünki aýdy şeýle diýýär: “Indi bolsa, eý Iýerusalimiň ýaşaýjylary we Ýahudanyň adamlary, haýyş edýärin, meniň bilen üzümçiligimiň arasynda höküm ediň.” Üzümçiligiň aýdysy öňki äht halkynyň gyra goýulýandygyny görkezýän aýdy bolup, şol bir wagtda Hudaýyň, Petrusyñ: “öňler halk däl ediňiz, emma indi Hudaýyň halkysyňyz” diýýänlerine äht baglaşýandygyny görkezýär. Bu aýdy üzümçilige hiç hili ýagyşyň ýagmandygyny görkezýär, şeýlelikde şol döwürde gelýän we şol döwürde diňe özi ýagyş getirip bilýän Ylýasyň işini hem görkezýär. Aýdynyň äht halkynyň gyra goýulmagy barada bolandygyny bilýäris, çünki üzümçiligiň aýdysy Mesih tarapyndan gadymy Ysraýyla, gadymy Ysraýylyň gyra goýulýan döwründe, Hudaýyň şol bir wagtda ruhy Ysraýyl bilen äht baglaşýan döwründe aýdylýardy.

> Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:33–45.

> Ýene bir tymsaly diňläň: bir öý eýesi bolupdyr; ol üzüm bagyny oturdypdyr, onuň daşyna germew çekipdir, içinde şerap sykylýan çukur gazypdyr, diň gurupdyr, soňra ony bagbanlara kärendesine berip, uzak ýurda gidipdir. Miwäniň wagty golaýlaşanda, onuň hasylyny almak üçin gullaryny şol bagbanlaryň ýanyna iberipdir. Emma bagbanlar onuň gullaryny tutup, birini urupdyrlar, beýlekisini öldüripdirler, ýene birini daşlapdyrlar. Ol ýene ilkinji iberenlerinden hem köp başga gullary iberipdir; olar hem olara şonuň ýaly edipdirler. Ahyrynda bolsa: «Ogluma hormat goýarlar» diýip, olaryň ýanyna öz ogluny iberipdir. Emma bagbanlar ogly görenlerinde, öz aralarynda: «Bu mirasdüşer; geliň, ony öldüreliň-de, mirasyny özümize geçireliň» diýipdirler. Şeýlelikde, ony tutup, üzüm bagynyň daşyna taşlap, öldüripdirler. Indi üzüm bagynyň eýesi gelende, şol bagbanlara näme eder? Olar Oňa diýýärler: «Ol şol zalym adamlary elhenç heläk eder-de, üzüm bagyny hasylyny öz wagtynda berjek başga bagbanlara kärendesine berer». Isa olara diýýär: «Siz Mukaddes Ýazgylarda hiç wagt okaňyzmy: “Gurluşykçylar tarapyndan ret edilen daş, burçuň baş daşy boldy; bu Reb tarapyndan boldy, biziň gözümize ajaýyp görünýär”? Şonuň üçin size diýýärin: Hudaýyň Patyşalygy sizden alnyp, onuň miwesini getirýän bir halka berler. Kim bu daşyň üstüne ýykylsa, döwler; emma bu daş kimiň üstüne gaçsa, ony kül-owran eder». Baş ruhanylar bilen fariseýler Onuň tymsallaryny eşidip, Onuň olar barada aýdýandygyna düşündiler. Matta 21:33–45.

When Jesus sang the song of God’s vineyard to ancient Israel, they were so drawn into the logic and strength of the message, that when Jesus asked the quibbling Jews, what the Lord of the vineyard would do to those who slew the Son, they could not help but provide the correct answer, when they said, “He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.”

Isa gadymy Ysraýyla Hudaýyň üzümçiliginiň aýdymyny aýdanda, olar habaryň mantygyna we güýjüne şeýle bir çekilipdi welin, Isa jedelçi ýehudylardan üzümçiligiň hojaýyny Ogluny öldürenlere näme etjekdigini soranda, olar: «Ol şol ýaman adamlary rehimsiz ýok eder we üzümçiligini başga daýhanlara tabşyrar; olar bolsa öz möwsümlerinde onuň miwelerini bererler» diýmek bilen, dogry jogaby bermän bilmediler.

Jesus then immediately added another verse to the song, when he sang about the rejected stone, and pulled their answer together with the closing stanza when he stated, “Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.” The “grinding him to powder,” echoes Isaiah twenty-seven making “all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up.” Both are references to the work of revival carried out by Josiah, who symbolized those in the last days that rediscover the “seven times”, which is the stumbling stone that crushes those who refuse to find it precious.

Soňra Isa, ret edilen daş hakda aýdanda, aýdymy derrew ýene bir aýat bilen dowam etdirdi we şeýle diýmek bilen olaryň jogabyny jemleýji bent bilen baglady: “Şonuň üçin size aýdýaryn: Hudaýyň Patyşalygy sizden alnyp, onuň miwesini getirýän bir halka berler. Kim bu daşa ýykylsa, döwler; emma bu daş kimiň üstüne düşse, ony kül-owran eder.” “Ony kül-owran eder” diýen söz, Işaýa ýigrimi ýedidäki “gurbanlyk sypasynyň ähli daşlarynyň owranan hek daşlary ýaly ediljekdigini, buthana agaçlarynyň we şekilleriň dik durmajakdygyny” ýaňlandyrýar. Bularyň ikisi hem Ýoşiýanyň amala aşyran galkynyş işine salgylanmadyr; Ýoşiýa soňky günlerde “ýedi wagty” täzeden açýanlary alamatlandyrýardy, bu bolsa ony gymmatly saýmakdan ýüz öwrenleri ezýän päsgelçilik daşy bolýar.

In the day of the Sunday law, as represented in Isaiah chapter twenty-seven, those who “in time past were not a people,” are to sing the song of the Lord’s vineyard of red wine. These articles have often identified that there is no third message, without a first and a second message. The Sunday law is the third message, and the day of the Sunday law includes the history of the first and second messages. In chapter twenty-seven of Isaiah, the Sunday law is identifying the period represented in Daniel chapter one, and then again in Daniel chapters one through three. Prophetically, the day of the Sunday law in chapter twenty-seven is identifying the history of September 11, 2001, when the first message was empowered through to the soon-coming Sunday law.

Ýekşenbe kanunynyň gününde, Işaýa pygamberiň ýigrimi ýedinji babynda görkezilişi ýaly, “öňler halk däl bolanlar” Rebbiň gyzyl şeraply üzüm bagynyň aýdymyny aýtmaly bolarlar. Bu makalalar köplenç birinji we ikinji habar bolmazdan, üçünji habaryň ýokdugyny kesgitledi. Ýekşenbe kanuny üçünji habardyr, we Ýekşenbe kanunynyň güni birinji hem-de ikinji habarlaryň taryhyny öz içine alýar. Işaýanyň ýigrimi ýedinji babynda, Ýekşenbe kanuny Danyýel pygamberiň birinji babynda görkezilen döwri, soňra bolsa Danyýeliň birinji babyndan üçünji baby aralygynda ýene-de görkezilen döwri kesgitleýär. Pygamberlik taýdan, ýigrimi ýedinji bapdaky Ýekşenbe kanunynyň güni 2001-nji ýylyň 11-nji sentýabrynyň taryhyny, ýagny birinji habaryň güýje girizilip, ýakyn wagtda geljek Ýekşenbe kanunyna çenli dowam eden döwri kesgitleýär.

We will continue on in our consideration of the song that the redeemed are to proclaim in the time leading up to the point where the whore of Rome will begin to sing her song, in the next article.

Halas edilenleriň, Rim jelepçesi öz aýdymyny aýdyp başlamagynyň öňüsyrasynda yglan etmeli bolan aýdymy baradaky garamagymyzy indiki makalada dowam etdireris.

> And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.

> Men seretdim, ine, Sion dagynda bir Guzujyk durdy, Onuň ýanynda bolsa ýüz kyrk dört müň adam bardy; olaryň maňlaýlarynda Onuň Atasynyň ady ýazylgydy. Men gökden köp suwlaryň sesine meňzeş, beýik gümmürdiniň sesine meňzeş bir ses eşitdim; eşiden sesim arfaçylylaryň arfalaryny çalýan sesleri ýalydy. Olar tagtyň öňünde, dört janly-jandaryň we ýaşulularyň öňünde täze aýdym kimin bir aýdym aýdýardylar; ýer ýüzünden satyn alnyp gutarylan şol ýüz kyrk dört müňden başga hiç kim ol aýdymy öwrenip bilmeýärdi. Bular aýallar bilen özlerini hapalamadyklar, çünki olar päkdirler. Bular Guzujygyň nirä gitse, onuň yzyna düşýänlerdir. Bular adamlaryň arasyndan Hudaýa we Guzujyga ilkinji hasyl hökmünde satyn alnyp gutarylanlardyr. Olaryň agzyndan hiç bir hile tapylmady, çünki olar Hudaýyň tagtynyň öňünde kemçiliksizdirler. Ylham 14:1–5.

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