Article

# The Book of Daniel - Number Eighty-Six

Danyýel Kitaby — Segsen Altynjy Bölüm

The Prophetic Unveiling: Understanding the Increase of Knowledge and the Midnight Cry Message

Pygamberlikçe Açylyş: Bilimiň Artmagyna we Ýarygijeki Çagyryş Habaryna Düşünmek

Author

Jeff Pippenger

Published

February 19, 2024

Formats

PDF
Word
Song MP3

We are dealing with the parallel between the movements of the first and third angels, in order to better understand what the increase of knowledge represents symbolically when it is unsealed at the time of the end. We are attempting to demonstrate that it represents an escalation of truth that ultimately climaxes as the latter rain, which is the message of the Midnight Cry. As a symbol, the “increase of knowledge” is derived from the book of Daniel, and it is there identified as the prophetic knowledge that tests and produces two classes of worshippers.

Biz soňky döwürde möhri açylanda bilim artmagynyň nyşanlaýyn taýdan nämäni aňladýandygyna has gowy düşünmek üçin, birinji we üçünji perişdeleriň hereketleriniň arasyndaky paralellere seredýäris. Biz onuň hakykatyň güýçlenmegini aňladýandygyny, şol güýçlenmegiň bolsa ahyrsoňy Gijeki Nida habary bolan soňky ýagmyr hökmünde iň ýokary derejesine ýetýändigini görkezmäge çalyşýarys. “Bilim artmagy” nyşan hökmünde Daniýel kitabyndan gelip çykýar, we ol ýerde iki topar ybadat edijini synaýan hem-de emele getirýän pygamberlik bilimi hökmünde kesgitlenýär.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Ol şeýle diýdi: Git öz ýoluň bilen, Daniýel, çünki bu sözler ahyrzamanyň wagtyna çenli ýapykdyr we möhürlenendir. Köpler päklenip, agarylyp, synaljakdyr; emma erbetler erbetlik etjekdirler; erbetleriň hiç biri düşünmez; emma paýhaslylar düşüner. Daniýel 12:9, 10.

In 1989 an “increase of knowledge” was unsealed that will ultimately demonstrate two classes of worshippers. Those two classes are illustrated in the context of how they relate to the message of the latter rain. The wicked do not recognize or receive the latter rain, and the wise do. The wicked therefore do not see when the latter rain begins to fall, and it began to fall when the nations were angered on September 11, 2001. We have been addressing the leadership of Laodicean Adventism as represented in Ezekiel chapters eight and nine, and also in Isaiah chapter twenty-eight. In Isaiah the “scornful men” “made lies” their “refuge” and “hid” themselves “under falsehood.”

1989-njy ýylda ahyrsoňy iki topar ybadat edijini ýüze çykarjak bir “bilimiň artmagy” açyldy. Şol iki topar, olaryň soňky ýagşyň habaryna nähili gatnaşygy bar diýen mazmunda şekillendirilýär. Erbetler soňky ýagşy ne tanaýarlar, ne-de ony kabul edýärler, ýöne paýhaslylar tanaýarlar. Şonuň üçin erbetler soňky ýagşyň haçan ýagyp başlandygyny görenoklar; ol bolsa 2001-nji ýylyň 11-nji sentýabrynda milletler gaharlananlarynda ýagyp başlamışdy. Biz Ezekieliň sekizinji we dokuzynjy baplarynda, şeýle hem Işaýa pygamberiň ýigrimi sekizinji babynda şekillendirilişi ýaly Laodikiýa Adventizminiň ýolbaşçylygyna ýüzlenip geldik. Işaýada “masgaralaýjy adamlar” “ýalany” özlerine “pena” etdiler we özlerini “ýalançylygyň astynda” “gizlediler.”

> Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:14, 15.

> Şonuň üçin, eý masgaralaýjy adamlar, Iýerusalimde bolan bu halka höküm edýänler, Rebbiň sözüni diňläň. Çünki siz: “Biz ölüm bilen äht etdik, dowzah bilen ylalaşdyk; joşup gelýän bela geçip gidende, ol bize ýetmez; sebäbi biz ýalany özümize pena etdik, galplygyň astynda gizlendik” diýdiňiz. Işaýa 28:14, 15.

The ancient men of Jerusalem of the last days fail the test of “the rest and refreshing” that is represented by the methodology of “line upon line,” which allows the wise to recognize the latter rain of the last days, through the historical illustration of the latter rain in the Millerite history. The prophetic characteristic of “the scornful men” that Isaiah emphasizes in the passage, is the lies and falsehood that they hid under and made their refuge. Therefore, in connection with the test of the latter rain message (the rest and refreshing that they would not hear), the ancient men of Jerusalem have accepted a lie.

Ahyrzamanyň soňky günlerindäki Iýerusalimiň gadymy erkekleri “çyzyk üstüne çyzyk” usulyýetinde beýan edilýän “dynçlyk we serginlik” synagyndan geçip bilmeýärler; bu usulyýet akyldarlara Millerçi taryhdaky soňky ýagmyryň taryhy mysaly arkaly ahyrzamanyň soňky ýagmyryny tanamaga mümkinçilik berýär. Işaýa şol bölekde nygtaýan “masgaralaýjy erkekleriň” pygamberlik häsiýeti, olaryň özlerini gizlän hem-de pena edinýän ýalanlary we galplyklarydyr. Şonuň üçin hem, soňky ýagmyr habarynyň synagy (olar diňlemek islemedik şol dynçlyk we serginlik) bilen baglanyşyklykda, Iýerusalimiň gadymy erkekleri bir ýalanlygy kabul etdiler.

The latter rain message arrives with a debate, as represented in Habakkuk chapter two, when the watchman there asks God what he should answer in the “debate” of his history, for the word “reproved” in verse one of chapter two means “argued with”.

Soňky ýagyn habary jedel bilen gelýär; muny Habakkuk kitabynyň ikinji babynda şekillendirilişi ýaly, ol ýerdäki garawul öz taryhynyň “jedelinde” näme jogap bermelidigini Hudaýdan soraýar, çünki ikinji babyň birinji aýatyndaky “käýelendi” diýen söz “jedelleşildi” diýmekdir.

> 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. Habakkuk 2:1.

> Men öz garawul ýerimde durarýn, özümni diňiň üstünde goýaryn; Onuň maňa näme diýjekdigini, hem-de ýazgarylanymda näme jogap berjegimi görmek üçin syn edip garaşaryn. Habakkuk 2:1.

The wise during the debate of the latter rain, present the truths represented as Miller’s jewels, which are also the foundational truths identified, established and presented by the Millerites. Those truths are represented as Christ, the Rock of Ages.

Giç ýagşyň jedeli döwründe paýhaslylar Milleriň gymmatbaha daşlary hökmünde görkezilen hakykatlary öňe sürýärler; şol hakykatlar Millerçiler tarapyndan hem kesgitlenen, berkarar edilen we beýan edilen esas goýujy hakykatlardyr. Ol hakykatlar Asyrlaryň Gaýasy bolan Mesih hökmünde şekillendirilýär.

> “Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

> “Sionyň diwarlarynda Hudaýyň garawullary hökmünde duranlar, halkyň öňündäki howplary öňünden görüp bilýän adamlar bolsunlar, hakykat bilen ýalanyň, dogrulyk bilen nädogrulygyň arasyndaky tapawudy saýgaryp bilýän adamlar bolsunlar.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Duýduryş berildi: 1842, 1843 we 1844-nji ýyllardaky habar gelenden bäri biz gurup gelýän iman esasyny bozjak hiç bir zada girmäge rugsat berilmeli däldir. Men bu habaryň içindedim, şondan bäri hem Hudaýyň bize beren nuruna wepaly bolup, dünýäniň öňünde durup geldim. Biz, günsaýyn yhlasly doga bilen Rebbi gözläp, nur agtaryp ýörkäk, aýaklarymyzyň goýlan binýadyny terk etmegi niýet etmeýäris. Meniň, Hudaýyň maňa beren nurundan ýüz öwürip biljekdigimi pikir edýärsiňizmi? Ol Ägirt Daş ýaly bolmalydyr. Ol maňa berlen gününden bäri meni ýolbeletlik edip gelýär.” Review and Herald, 1903-nji ýylyň 14-nji apreli.

The ancient men present a false latter rain message that is represented by Isaiah as a “lie” and a falsehood. In Ezekiel chapter eight, the history that identifies when the ancient men of Jerusalem are bowing to the sun, and are contrasted with those who receive the seal of God in the next chapter. The third abomination (generation), represents a false latter rain message, as represented by the “weeping for Tammuz.” In the third generation of Adventism, which began in 1919, a “lie” was introduced in connection with the false gospel publicly presented by W. W. Prescott at the 1919 Bible Conference. That “lie” is a specific subject of the third generation, and the “lie” is the false foundation of the false latter rain message, represented by the “weeping for Tammuz.”

Gadymy adamlar Işaýa tarapyndan “ýalan” we galplyk hökmünde görkezilen soňky ýagyş barada ýalan habary öňe sürýärler. Eýýubyň sekizinji babynda gadymy adamlaryň Iýerusalimde güne tagzym edýän wagtyny anyklaýan taryh beýan edilýär we olar indiki bapda Hudaýyň möhürini alýanlar bilen garşy goýulýar. Üçünji nejislik (nesil) “Tammuz üçin aglamak” arkaly görkezilişi ýaly, soňky ýagyş barada ýalan habary aňladýar. 1919-njy ýylda başlanan Adventizmiň üçünji neslinde W. W. Preskott tarapyndan 1919-njy ýyldaky Mukaddes Kitap konferensiýasynda aç-açan hödürlenen ýalan hoş habar bilen baglanyşykly bir “ýalan” girizildi. Şol “ýalan” üçünji nesliň belli bir aýratyn meselesidir, we bu “ýalan” “Tammuz üçin aglamak” bilen görkezilen soňky ýagyş baradaky ýalan habaryň ýalan binýadydyr.

It is important to spend time pinpointing the “lie” in prophecy, for the “lie” is the major reason Laodicean Adventism cannot see the increase of knowledge in 1989. The “lie” is that “the daily” in the book of Daniel represents Christ’s sanctuary ministry. Applying “the daily” prophetically as Christ’s sanctuary ministry is a false and incorrect prophetic application, but the “lie” is not simply identifying the false identification of “the daily” as a prophetic symbol, it also represents a “lie” that claims that Sister White agreed with the false application, and then using that falsehood to then establish the incorrect application as established truth.

Pygamberçilikdeki “ýalany” anyk kesgitlemek üçin wagt sarp etmek möhümdir, çünki Laodikeýa Adventizminiň 1989-njy ýylda bilimiň artmagyny görüp bilmezliginiň esasy sebäbi şol “ýalandyr”. “Ýalan” şundan ybaratdyr: Daniel kitabyndaky “gündelik” Mesihiň mukaddes ýer hyzmatyny aňladýar diýilýär. “Gündeligi” pygamberlik taýdan Mesihiň mukaddes ýer hyzmaty hökmünde ulanmak ýalan hem nädogry bir pygamberlik ulanylyşydyr; emma “ýalan” diňe “gündeligiň” pygamberlik nyşany hökmünde ýalňyş kesgitlenendigini görkezmek bilen çäklenmeýär, ol şeýle hem Uýam Waýtyň şol ýalňyş ulanylyş bilen ylalaşandygyny öňe sürýän bir “ýalany” aňladýar, soňra bolsa şol galp beýanaty ulanyp, nädogry ulanylyşy berkidilen hakykat hökmünde ornaşdyrýar.

The correct understanding of the last six verses of Daniel eleven, have been typified by verses thirty to thirty-six, and when Sister White identifies the complete fulfillment of Daniel chapter eleven, she states that “scenes similar to those described” in verses thirty to thirty-six “will be repeated.”

Danielyň on birinji babyndaky soňky alty aýatyň dogry düşünilişi, otuzdan otuz altynja aýatlar arkaly nusgalandyrylandyr; we White uýamyz Daniel kitabynyň on birinji babynyň doly amala aşmagyny kesgitlände, otuzdan otuz altynja aýatlarda “beýan edilenlere meňzeş wakalaryň” “gaýtalanjakdygyny” aýdýar.

Employing the false definition of “the daily,” produces a false historical structure. The history represented in Daniel chapter eleven, verses thirty to thirty-six, includes the taking away of “the daily.” “The daily” is either the Millerite application, or application of Prescott and Daniells. Depending on which application is chosen, two different historical structures will be produced.

“Gündelik” diýen sözüň ýalan kesgitlemesini ulanmak, ýalan taryhy gurluşy emele getirýär. Danyýel pygamberiň kitabynyň on birinji babyndaky otuzynjy aýatdan otuz altynjy aýada çenli beýan edilýän taryh, “gündeligiň” aýrylmagyny öz içine alýar. “Gündelik” ýa Milleritleriň ulanyşy, ýa-da Prescott bilen Daniellsiň ulanyşy bolup durýar. Haýsy ulanyşyň saýlanýandygyna baglylykda, iki dürli taryhy gurluş emele geler.

> And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.

> Onuň tarapyndan goşunlar dikeler, olar kuwwatly mukaddes ýeri haram ederler, gündelik gurbanlygy aýrarlar, we haraba öwürýän nejis zady goýarlar. Daniýel 11:31.

According to inspiration the prophetic history represented in this verse, and including verse thirty, and verses thirty-two through thirty-six is to be repeated in verses forty through forty-five of Daniel eleven.

Ylhamyň görkezmesine görä, bu aýatda beýan edilen pygamberlik taryhy, şeýle hem otuzynjy aýaty we otuz ikinji aýatdan otuz altynjy aýada çenli bolan bölümleri öz içine alyp, Danieliň on birinji babynda kyrkynjy aýatdan kyrk bäşinji aýada çenli gaýtalanmalydyr.

> “The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, [Daniel 11:30–36 quoted.]

> Danyýlyň on birinji babyndaky pygamberlik öz doly berjaý bolmagyna tas ýetdi. Bu pygamberligiň berjaý bolmagy hökmünde bolup geçen taryhyň köp bölegi gaýtadan gaýtalanar. Otuzynjy aýatda şeýle bir güýç hakda aýdylýar welin, ol “gynanar, [Daniel 11:30–36 sitata getirildi.]

> “Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.

> “Şu sözlerde beýan edilene meňzeş wakalar bolup geçer.” Manuscript Releases, number 13, 394.

The verse where we find “the daily,” is verse thirty-one.

“gündelik” diýen sözi tapýan aýatymyz otuz birinji aýatdyr.

> And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.

> Onuň tarapyndan goşunlar turar; olar güýç-kuwwatyň mukaddes ýerini harlar, gündelik gurbanlygy aýrarlar we weýrançylygy getirýän ýigrenji zady ýerleşdirerler. Daniel 11:31.

The “arms” in the verse stand up on “his part.” The “arms” are a power, as is the one they “stand up” for. It is the “arms” in the verse that “stand on his part,” and the “arms” that “pollute the sanctuary of strength,” and the “arms” “take away the daily” and it is also the “arms” that “place the abomination that maketh desolate.” In Revelation chapter thirteen, the dragon, which is pagan Rome provides three things for the papacy.

Aýatdaky “gollar” “onuň tarapyndan” galkýar. “Gollar” özleriniň “kim üçin galkýandygy” ýaly bir güýçdür. Aýatda hut şol “gollar” “onuň tarapyndan” durýar, we hut şol “gollar” “kuwwatly mukaddes ýeri haramlaýar”, hem-de “gollar” “gündelik hyzmaty aýyrýar”, şeýle hem “weýranlyga getirýän ýigrenji zady” ýerleşdirýän-de hut şol “gollardyr”. Ylham kitabynyň on üçünji babynda aagdarha, ýagny butparaz Rim, papalyga üç zady berýär.

> And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.

> Meniň gören wagşym gaplaň ýalydy, onuň aýaklary aýynyň aýaklary ýalydy, agzy bolsa ýolbarsyň agzy ýalydy; aždarha oňa öz güýjüni, tagtyny we uly häkimiýetini berdi. Ylham 13:2.

The leopard-like beast is identified by Sister White as the papacy, and in chapter twelve Sister White identifies that the dragon is both Satan, and also pagan Rome.

Gaplaňa meňzeş ýyrtyjy haýwan Uayt uýa tarapyndan papalyk hökmünde kesgitlenýär, on ikinji bapda bolsa Uayt uýa aždarhanyň hem Şeýtan, hem-de butparaz Rimdigini kesgitleýär.

> “Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

> “Şeýlelik bilen, aždaha ilkinji nobatda Şeýtany aňladýan bolsa-da, ikinji derejede butparaz Rimiň nyşanydyr.” Uly Göreş, 439.

In verse two, of Revelation chapter thirteen, pagan Rome gave its military power, its “arms”, unto the papacy, beginning with Clovis king of the Franks (France), in the year 496. Pagan Rome gave papal Rome its seat of authority in the year 330, when the emperor Constantine vacated the city of Rome and moved the capitol of imperial Rome to the city of Constantinople. Pagan Rome gave the civil authority to the papacy in the year 533, when Justinian issued a decree identifying the papacy as the head of all the churches, and the corrector of heretics.

Wahy kitabyň on üçünji bapynyň ikinji aýatynda butparaz Rim öz harby güýjüni, ýagny öz “ýaragyny”, Frankslaryň (Fransiýanyň) patyşasy Klowisden başlap, milady 496-njy ýylda papalyga berdi. Butparaz Rim papalyk Rimine öz häkimiýet tagtyny milady 330-njy ýylda berdi, şol wagt imperator Konstantin Rim şäherini boşadyp, imperiýa Rimiň paýtagtyny Konstantinopol şäherine göçürdi. Butparaz Rim raýat häkimiýetini papalyga milady 533-nji ýylda berdi, şol wagt Ýustinian papalygy ähli ybadathanalaryň başy hem-de bidgatçylary düzediji diýip yglan edýän permany çykardy.

In verse thirty-one the “arms” that stand up, are the military forces of pagan Rome, that stood up for the papacy beginning with Clovis in the year 496. For this act the papacy identifies France as the “first born of the Catholic church,” and sometimes as “the eldest daughter of the Catholic church.” In verse thirty-one, after Constantine passed a Sunday law in the year 321, and then moved the capital from the city of Rome unto the city of Constantinople in the year 330, the formerly invincible empire began to crumble, as the first four Trumpet powers of Revelation chapter eight began an ongoing warfare against the Roman empire. The focus of the attacks carried out by the Barbarians and Genseric were directed against the city of Rome, which before the year 330, had been the “sanctuary of strength” for the Roman empire. From the year 330 and onward invading barbarian warfare was to “pollute the sanctuary of strength,” until the “arms” of pagan Rome were to stand up for the papacy, beginning in the year 496.

Otuz birinji aýatda “turup duran goşunlar” diýilýän zat, butparaz Riminiň, milady 496-njy ýylda Klowisiň döwründen başlap papalygy goldamak üçin turup duran harby güýçleridir. Şol amaly üçin papalyk Fransiýany “Katolik ybadathanasynyň ilkinji doglany” diýip, kähalatlarda bolsa “Katolik ybadathanasynyň iň uly gyzy” diýip atlandyrýar. Otuz birinji aýatda, Konstantin milady 321-nji ýylda ýekşenbe güni baradaky kanuny çykarandan soň, soňra bolsa milady 330-njy ýylda paýtagty Rim şäherinden Konstantinopol şäherine geçirenden soň, öň ýeňilmez hasaplanan imperiýa dargap başlady; şol wagtda Ylham kitabynyň sekizinji babyndaky ilkinji dört Surnaý güýji Rim imperiýasyna garşy dowamly söweşe girişdi. Barbarlar we Genserik tarapyndan amala aşyrylan hüjümleriň esasy ugry milady 330-njy ýyldan öň Rim imperiýasy üçin “kuwwatyň mukaddes mekany” bolan Rim şäherine gönükdirildi. Milady 330-njy ýyldan başlap we şondan beýläk basybalyjy barbar söweşleri “kuwwatyň mukaddes mekanyny harlamalydy”, tä butparaz Riminiň “goşunlary” milady 496-njy ýyldan başlap papalyk üçin turup çykýança.

Not only did pagan Rome provide three things for the papal power, by giving it the military power, the civil authority and the seat of the city of Rome, but it also removed three horns for papal Rome.

Butparaz Rim diňe bir papalyk häkimiýetine harby güýji, raýat häkimiýetini we Rim şäheriniň tagtyny bermek bilen üç zady üpjün etmän, eýsem papalyk Rimi üçin üç şahy hem aýyrdy.

> I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.

> Men bu şahalary synlaýardym, ine, olaryň arasyndan başga bir kiçi şah çykdy; onuň öňünde ilkinji şahlardan üçüsi köki bilen sogrulyp aýryldy. Ine, bu şahda adam gözüne meňzeş gözler we uly sözleri aýdýan agyz bardy. Daniýel 7:8.

The three horns that were to be “plucked up” in Daniel chapter seven, represented three primary powers that were resisting the rise of the papacy to power. The last of those three horns was removed when the Goths were driven from the city of Rome in the year 538. They were driven out of the city by the “arms” of pagan Rome, for those “arms” were to place the papacy (the abomination of desolation), on the throne of the then-known world in the year 538.

Danyýlyň ýedinji babyndaky “sogurlyp taşlanmaly” üç şah, papalygyň häkimiýete göterilişine garşy durýan üç esasy güýji aňladýardy. Şol üç şahyň iň soňkusy, gotlar milady 538-nji ýylda Rim şäherinden kowulanda ýok edildi. Olar şäherden butparaz Rimiň “gollary” tarapyndan kowuldylar, çünki şol “gollar” milady 538-nji ýylda papalygy (weýrançylygyň ýigrenjini) şol döwürde mälim bolan dünýäniň tagtyna çykarmalydy.

Verse thirty-one of Daniel eleven, identifies four things the “arms” (pagan Rome), were going to do. They were to “stand up” for the papacy, as they did in the year 496. They were to pollute the “sanctuary of strength” as represented by the military struggles that were carried out upon the city of Rome for roughly two centuries. They were to “place” the papacy on the throne of the earth in the year 538, and they were also to “take away the daily.”

Danyýl 11-iň otuz birinji aýaty “gollaryň” (butparaz Rim) etjek dört zadyny görkezýär. Olar, milady 496-njy ýylda edişleri ýaly, papalyk üçin “ornaşmalydylar”. Olar, takmynan iki asyr dowam eden Rim şäheriniň üstünde alnyp barlan harby göreşler arkaly şekillendirilişi ýaly, “kuwwatyň mukaddes ýerini” hapalamalydylar. Olar, milady 538-nji ýylda papalygy ýer ýüzüniň tagtyna “oturtmalydylar”, hem-de şol bir wagtda “hemişelik hyzmaty aýyrmalydylar”.

The Hebrew word translated as “take away” in the verse (sur), means “to remove”. By the year 508, the resistance from paganism that existed in the Roman empire, that had been working to prevent the rise of the papacy to power, had been fully brought into subjection or eliminated.

Aýatda “aýyrar” diýip terjime edilen ýewreý sözi (sur) “aýyrmak” diýmegi aňladýar. Milady 508-nji ýyla çenli Rim imperiýasynda bar bolan, papalygyň häkimiýete göterilmeginiň öňüni almaga işleýän butparazlygyň garşylygy doly boýun egdirilipdi ýa-da ýok edilipdi.

To identify “the daily,” as Christ’s sanctuary ministry is a false application, but the actual work that was accomplished in Laodicean Adventist history that identified the false application as the truth, was based upon a specific “lie” that was accomplished in the third generation of Adventism. Sister White’s direction that the history of verses thirty to thirty-six will be repeated in the final fulfillment of Daniel eleven, made it impossible for “the scornful men” that rule Jerusalem to place an interpretation upon verse thirty-one without simultaneously rejecting the Spirit of Prophecy.

“Gündelik” hyzmaty Mesihiň mukaddes ýerdäki gullugy hökmünde kesgitlemek ýalan ulanylyşdyr; emma Laodikýa Adventist taryhynda şol ýalan ulanylyşy hakykat hökmünde kesgitlän hakyky iş, Adventizmiň üçünji neslinde amala aşyrylan belli bir “ýalana” esaslanýardy. Uýam Waýtyň Daniel on birinji babyň ahyrky berjaý bolşunda otuzdan otuz altynjy aýatlaryň taryhynyň gaýtalanjakdygy baradaky görkezmesi, Ýerusalimi dolandyrýan “masgaralaýjy adamlaryň” pygamberlik Ruhuny bir wagtda ret etmän, otuz birinji aýata düşündiriş bermegini mümkin däl etdi.

The “scornful men” teach that the papacy took away the true understanding of Christ’s sanctuary ministry, by the introduction of the papal mass, which is a counterfeit of Christ’s work in the heavenly sanctuary. If this were the actual meaning of “the daily,” then the “arms” that stood up in verse thirty-one would be the papacy, for the grammatical structure of the verse demands that the “arms” are the power that takes away “the daily.”

“Mäsgeriji adamlar” papalygyň Mesihiň mukaddes ýerindäki gullugynyň hakyky düşünilişini papa messasyny girizmek arkaly aradan aýrandygyny öwredýärler; bu bolsa Mesihiň asmandaky mukaddes ýerdäki işiniň galpydyr. Eger “gündelik” sözüniň hakyky manysy şu bolsa, onda otuz birinji aýatda “ýerinden galan goşunlar” papalyk bolardy, çünki aýadyň grammatiki gurluşy “gündeligi” aýyrýan güýjüň şol “goşunlardygyny” talap edýär.

In order to uphold their dish of fables, they argue that the papacy (arms) polluted Christ’s heavenly sanctuary. The Hebrew word translated as “sanctuary (miqdash) of strength” is either a pagan sanctuary or God’s sanctuary. If Daniel wanted to convey that God’s sanctuary was to be polluted by the papacy, he would have employed the Hebrew word “qodesh”, which can only represent God’s sanctuary. So where is it recorded in the Bible or the Spirit of Prophecy that the heavenly sanctuary ever was or ever will be, polluted by the papacy?

Öz ertekilerden doly tagamlaryny goldamak üçin, olar papalygyň (ýaraglaryň) Mesihiň gökdäki mukaddes ýerini haram edendigini öňe sürýärler. “Güýçüň mukaddes ýeri (miqdash)” diýip terjime edilen ýewreý sözi ýa butparazlaryň mukaddes ýerini, ýa-da Hudaýyň mukaddes ýerini aňladýar. Eger Daniel papalyk tarapyndan Hudaýyň mukaddes ýeriniň haram edilmelidigini ýetirmek islän bolsa, ol diňe Hudaýyň mukaddes ýerini aňladyp bilýän “qodesh” diýen ýewreý sözüni ulanardy. Şeýle bolsa, Mukaddes Kitapda ýa-da Pygamberlik Ruhunda gökdäki mukaddes ýeriň haçandyr bir wagt papalyk tarapyndan haram edilendigi ýa-da geljekde haram ediljekdigi nirede ýazylgydyr?

Certainly, the sins of Christians are registered in the books of the heavenly sanctuary, but that representation does not mean God’s sanctuary was polluted. The cleansing of the sanctuary represented the cleansing of the record books that are located in the sanctuary. Furthermore, the papal power has never been Christian, so it has never been entered into the books of the investigative judgment. The only judgment identified for the papacy is the executive judgment of God’s wrath.

Elbetde, mesihçileriň günäleri asmanyň mukaddes ýeriniň kitaplarynda hasaba alnyp ýazylýar, ýöne şol şekillendiriş Hudaýyň mukaddes ýeriniň haramlanandygyny aňlatmaýar. Mukaddes ýeriň päklenmegi mukaddes ýerde ýerleşýän ýazgy kitaplarynyň päklenmegini aňladýardy. Mundan başga-da, papalyk güýji hiç wagt mesihçi bolmandy, şonuň üçin ol derňew höküminiň kitaplaryna hiç wagt girizilmedi. Papalyk üçin görkezilen ýeke-täk höküm Hudaýyň gazabynyň ýerine ýetiriji hökümdür.

The “arms” also were to “place the abomination that maketh desolate,” which would be what power? What power did the papacy place? And what power is it, in the very opening of verse thirty-one that the papacy stood up for?

“Gollar” hem “weýran edýän ýigrenji zady goýmalydy”; bu haýsy güýç bolardy? Papalyk haýsy güýji goýdy? We papalygyň otuz birinji aýadyň hut başynda goldap aýaga galdyran güýji haýsy güýçdür?

The unlearned in Laodicean Adventism who have placed their eternal life into the hands of men who have been identified as being unable to read the book that is sealed, may be comfortable having their itching ears soothed with that type of corrupted biblical application, but it is even more absurd to try and take the history they must identify to uphold their error, and align it with the last six verses of Daniel eleven.

Laodikeýa Adventizmindäki ylymsyzlar, özleriniň ebedi durmuşyny möhürlenen kitaby okamaga ukypsyzdyklary aýan edilen adamlaryň ellerine tabşyran bolsalar, gulaklaryny gaşadýan şol görnüşli zaýalanan bibliýa ulanylyşy bilen köşeşdirilmegine kanagat edip bilerler; ýöne öz ýalňyşlaryny goldamak üçin kesgitlemäge mejbur bolan taryhlaryny alyp, ony Danieliň on birinji babyndaky soňky alty aýat bilen sazlaşdyrmaga synanyşmak has-da bimanydyr.

In the history leading up to the collapse of the Soviet Union, which can be shown to be represented as the King of the South in verse forty of Daniel eleven, the military strength of the United States stood up for the papacy, as Ronald Reagan formed a secret alliance with the antichrist of Bible prophecy. In so doing, it signaled that any Protestant resistance to the rise of the papacy had been subdued in the United States, as typified by the removal of the resistance of paganism in the year 508. The King of the North (the papacy) in the passage first swept away the Soviet Union in 1989, and did so in partnership with “chariots” and “horseman,” representing the military strength of the United States, and also with the economic strength of the United States as represented by the “ships.”

Sowet Soýuzynyň dargamagyna alyp baran taryhda, Danyýel 11:40-daky Günortanyň Patyşasy hökmünde görkezilip bilinýän şol güýje garşy, Amerikanyň Birleşen Ştatlarynyň harby kuwwaty papalyk üçin ayağa galdy, çünki Ronald Reagan Mukaddes Kitap pygamberligindäki antihrist bilen gizlin bir bileleşik döretdi. Şeýle etmek bilen, bu ABŞ-da papalygyň ýokarlanmagyna garşy islendik protestant garşylygynyň boýun egdirilendigini alamatlandyrdy; bu ýagdaý 508-nji ýylda butparazlygyň garşylygynyň aýrylmagy bilen öňünden nusgalanan ýalydyr. Demirgazygyň Patyşasy (papalyk) bu parçanyň içinde ilki bilen 1989-njy ýylda Sowet Soýuzyny süpürip aýyrdy we muny “söweş arabalary” hem-de “atlylar” bilen, ýagny Amerikanyň Birleşen Ştatlarynyň harby kuwwatyny aňladýan serişdeler arkaly, şeýle hem “gämiler” bilen görkezilen Amerikanyň Birleşen Ştatlarynyň ykdysady kuwwaty bilen hyzmatdaşlykda amala aşyrdy.

The United States was the “arms” that stood up for the papacy. Protestantism was taken away, just as the resistance of paganism was subdued by the year 508. In verse forty-one the United States will be conquered by the papacy, and the Constitution of the United States, which is the “sanctuary of strength” of the United States will be overturned as the United States places the King of the North (the papacy), upon the throne of the earth, as did pagan Rome in 538. If you are reading the articles on this website, then you can download The Time of the End magazine, and read a more thorough presentation of the last six verses of Daniel eleven, but we are now simply identifying that the identification of “the daily,” as Christ’s sanctuary ministry is a false application of the symbol. We are doing this in order to show that the false application was brought upon Laodicean Adventism by a purposeful lie.

Amerikanyň Birleşen Ştatlary papalygy goldap duran “gollar” boldy. Protestantizm, edil butparazlygyň garşylygynyň 508-nji ýyla çenli basylyp ýatyrylyşy ýaly, ortadan aýryldy. Kyrk birinji aýatda Amerikanyň Birleşen Ştatlary papalyk tarapyndan basylyp alynar, hem-de Amerikanyň Birleşen Ştatlarynyň “güýç mukaddesligi” bolan onuň Konstitusiýasy, Amerikanyň Birleşen Ştatlary Demirgazygyň Patyşasyny (papalygy) ýer ýüzüniň tagtyna çykaryp goýanda, edil butparaz Rimiň 538-nji ýylda edişi ýaly, agdarylar. Eger siz bu web-saýtdaky makalalary okaýan bolsaňyz, onda The Time of the End žurnalyny ýükläp alyp, Danieliň on birinji babyndaky soňky alty aýatyň has giňişleýin beýan edilişini okap bilersiňiz; emma biz häzir diňe “gündelik” diýilýäniň, Mesihiň mukaddes ýerdäki hyzmaty hökmünde kesgitlenmeginiň bu nyşanyň ýalan ulanylyşydygyny görkezýäris. Biz muny, bu ýalan ulanylyşyň Laodikeýa Adventizmine bilkastlaýyn ýalan arkaly girizilendigini görkezmek üçin edýäris.

We will continue to consider the prophetic lie in the next article.

Geljekki makalada pygamberlik ýalandygyny gözden geçirmegi dowam etdireris.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.

> “Biz ýitirer ýaly wagtymzyň ýok. Agyr zamanalar öňümizde dur. Dünýä uruş ruhy bilen tolgunýar. Tiz wagtdan pygamberliklerde aýdylan bela-beterlik sahnalary bolup geçer. Daniel kitabynyň on birinji babyndaky pygamberlik tas doly amala aşdy. Bu pygamberligiň amala aşmagynda bolup geçen taryhyň köp bölegi gaýtadan gaýtalanar.

> “In the thirtieth verse a power is spoken of that ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.’ Daniel 11:30–36.

> “Otuzynjy aýatda şeýle bir güýç barada aýdylýar: ol ‘gaýgy-gussa batyp, yzyna dolanar we mukaddes ähtlere garşy gahar-gazap eder; şeýle-de eder; hatda yzyna dolanyp, mukaddes ähti taşlanlar bilen dil düwşer. We goşunlar onuň tarapyndan durarlar, berkitmäniň mukaddes ýerini haramlarlar, gündelik gurbanlygy aýyrarlar we weýran ediji ýigrenji zady ýerleşdirerler. Ähte garşy erbetlik edýänleri ol ýaranjaňlyk bilen azdyrar; emma öz Hudasyny tanaýan halk güýçli bolar we uly işleri bitirer. Halkyň içindäki düşünjeli adamlar köplere öwrederler; ýöne olar köp günläp gylyçdan, otdan, ýesirlikden we talaňçylykdan ýykylarlar. Olar ýykylanda, azajyk kömek bilen goldanylarlar; emma köpler olara ýaranjaňlyk bilen goşularlar. Düşünjelileriň käbiri hem olary synagdan geçirmek, arassalamak we agartmak üçin, ahyrzamanyň wagtyna çenli ýykylarlar; çünki ol heniz bellenen wagt üçindir. We patyşa öz islegine görä hereket eder; ol özüni beýgeldip, her bir hudaýdan hem ýokary tutar, hudaýlaryň Hudasyna garşy geň galdyryjy sözler sözlär we gazap tamam bolýança rowaçlanar; çünki kesgitlenen zat ýerine ýetirilmelidir.’ Daniel 11:30–36.”

> “Scenes similar to those described in these words will take place. We see evidence that Satan is fast obtaining the control of human minds who have not the fear of God before them. Let all read and understand the prophecies of this book, for we are now entering upon the time of trouble spoken of:

> “Şu sözlerde beýan edilenlere meňzeş wakalar bolup geçer. Biz Şeýtanyň Hudaýdan gorkusy bolmadyk adamlaryň aňlaryny tizden-tiz öz gözegçiligine alýandygynyň subutnamalaryny görýäris. Goý, hemmeler bu kitabyň pygamberliklerini okap, olara düşünsínler, çünki biz indi aýdylan muşakgat wagtyna girýäris:

> “‘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. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.’ Daniel 12:1–4.” Manuscript Releases, number 13, 394.

> “‘Şol wagtda seniň halkyňyň ogullary üçin duran beýik hökümdar Mikaýyl orta çykar; we şol wagt şeýle bir agyr muşakgat döwri bolar welin, millet döräli bäri şol wagta çenli onuň ýalysy bolmandyr; we şol wagtda seniň halkyň — kitapda ady ýazylanlaryň her biri — gutular. Ýeriň tozanynda uklap ýatanlaryň köpüsi oýanar: käbiri ebedi ýaşaýyş üçin, käbiri bolsa masgaraçylyk we ebedi äsgermezlik üçin. Paýhasly bolanlar asmanynyň giňişliginiň parlaklygy ýaly şöhle saçarlar; köpleri dogrulyga öwrenler bolsa ebediler ebedisi ýyldyzlar ýaly bolarlar. Emma sen, eý Daniýel, bu sözleri ýapyk sakla we kitaby ahyrzamanyň wagtyna çenli möhürle; köpler o ýana-bu ýana ylgap gezerler, we bilim artar.’ Daniýel 12:1–4.” Golýazmalar Neşirleri, 13-nji sany, 394.

Back to Articles