When the Lord led His last-day people back to Jeremiah’s “old paths” on September 11, 2001, He had already identified the rule of the triple application of prophecy.
Reb 2001-nji ýylyň 11-nji sentýabrynda Öz ahyrzamandaky halkyny Ýeremiýanyň “gadymy ýollaryna” gaýtaryp getirende, pygamberligiň üç gezekli ulanylyşynyň düzgünini eýýäm kesgitläpdi.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Reb şeýle diýýär: Ýollarda duruň, syn ediň, gadymy ýodalary soraň, ýagşy ýoluň niredeändigini biliň we şol ýolda ýörüň, şonda janlaryňyz üçin rahatlyk taparsyňyz. Emma olar: “Biz şol ýolda ýöremeris” diýdiler. Şeýle hem Men üstüňizden garawullar goýdum-da: “Surnaý sesine gulak asyň” diýdim. Emma olar: “Biz gulak asmarys” diýdiler. Ýermeýa 6:16, 17.
When the Lord returned His people to the old paths, they would find rest (the latter rain), and the watchmen were then given a trumpet message. All the prophets most perfectly identify the end of the last days, so the trumpet message of the last days would be the final trumpet, which is the seventh trumpet, which is the third woe.
Reb öz halkyny köne ýollara gaýtaryp getirende, olar rahatlyk (giçki ýagmyr) tapardylar, şonda gözegçiler surnaý habary bilen üpjün edildiler. Ähli pygamberler ahyrky günleriň soňuny iň kämil görnüşde aýan edýärler, şonuň üçin ahyrky günleriň surnaý habary iň soňky surnaý bolardy; ol hem ýedinji surnaýdyr, ýagny üçünji hasratdyr.
When His last-day people began to walk within the old paths, it was recognized that the characteristics of the first woe, identified a specific symbolic historical leader (Mohammed), and that the second woe, did the same thing (Osman). It was found that each of the first four trumpets also had specific symbolic leaders to identify the trumpet, and it was then recognized that Osama bin Laden was the symbolic leader of the third woe.
Onuň ahyrky günlerdäki halky gadymy ýollarda ýöremäge başlanda, birinji waýyň aýratynlyklarynyň belli bir nyşanly taryhy ýolbaşçyny (Mohammed) kesgitleýändigi, hem-de ikinji waýyň hem şol bir zady edýändigi (Osman) ykrar edildi. Şeýle hem, ilkinji dört surnaýyň hersiniň-de şol surnaýy kesgitlemek üçin anyk nyşanly ýolbaşçylarynyň bardygy ýüze çykaryldy, şondan soň Osama bin Ladeniň üçünji waýyň nyşanly ýolbaşçysydygy ykrar edildi.
Mohammed was associated with Arabia, and Osman was the symbol of the Ottoman Empire in Turkey, and Osama bin Laden represented world-wide Islamic terror, though he, as with Mohammed, was an Arabian.
Muhammet Arabystan bilen baglanyşyklydy, Osman Türkiýedäki Osman imperiýasynyň nyşanydy, Osama bin Laden bolsa bütin dünýä ýaýran yslamçylyk terrorunyň wekili bolup durýardy, emma ol hem, Muhammet ýaly, arapdy.
It was also recognized that the first woe, hurt the armies of Rome and that the second woe, killed the armies of Rome. September 11, 2001 was then recognized as the point when Islam of the third woe, hurt the army of Rome (the United States), but that at the Sunday law, it will kill the army of Rome, as the United States comes to its conclusion as the sixth kingdom of Bible prophecy, and surrenders its national sovereignty to the threefold union of the dragon, the beast and the false prophet.
Şeýle hem, birinji hasratyň Rimiň goşunlaryna zyýan ýetirendigi we ikinji hasratyň bolsa Rimiň goşunlaryny ýok edendigi ykrar edildi. Soňra 2001-nji ýylyň 11-nji sentýabry, üçünji hasratyň Yslamy tarapyndan Rimiň goşunyna (Amerikanyň Birleşen Ştatlaryna) zyýan ýetirilen pursat hökmünde ykrar edildi; emma Ýekşenbe kanunynda, Mukaddes Kitap pygamberliginiň altynjy patyşalygy hökmünde Amerikanyň Birleşen Ştatlary öz tamamlanşyna gelip, milli özygtyýarlylygyny aždarhanyň, jandaryň we ýalan pygamberiň üçtaraplaýyn birleşigine tabşyranda, ol Rimiň goşunyny ýok eder.
It was recognized that the United States was the earth beast with two horns of power. A primary prophetic characteristic of the earth beast is that it changes from a lamb to a dragon. Prophetically horns represent strength, and the strength of the earth beast was Republicanism and Protestantism, represented as the two horns of the earth beast. But now in the last days, the two strengths of the earth beast have changed to military and economic power. On September 11, 2001 Islam of the third woe struck the earth, a symbol of the earth beast, the Pentagon, a symbol of its military might, and the Twin Towers in New York City, a symbol of its economic strength.
Amerikanyň Birleşen Ştatlarynyň iki güýzli ýer haýwanydygy ykrar edildi. Ýer haýwanynyň esasy pygamberlik häsiýetleriniň biri onuň guzudan aždarha öwrülmegidir. Pygamberlik taýdan şahlar güýji aňladýar, ýer haýwanynyň güýji bolsa Respublikanizm we Protestantizm bolup, olar ýer haýwanynyň iki şahy hökmünde görkezilýär. Emma indi ahyrzamanda ýer haýwanynyň bu iki güýji harby we ykdysady kuwwata öwrüldi. 2001-nji ýylyň 11-nji sentýabrynda üçünji weýiň Yslamy ýere urgy berdi — ýer haýwanynyň nyşanyna, onuň harby gudratynyň nyşany bolan Pentagona hem-de ykdysady kuwwatynyň nyşany bolan Nýu-Ýork şäherindäki Ekiz Minaralara.
When it was also recognized that the beginning history of the first woe, and the ending history of the second woe, both presented an illustration of the sealing of the one hundred and forty-four thousand, it was recognized that at the arrival of the third woe, when the great buildings of New York were brought down, it was identified that the sealing process of the one hundred and forty-four thousand had began.
Ilkinji hasradyň başlangyç taryhynyň hem, ikinji hasradyň soňky taryhynyň hem ýüz kyrk dört müňüň möhürlenmeginiň bir mysalyny görkezýändigi ykrar edilende, üçünji hasradyň gelip ýetmeginde, Nýu-Ýorkuň beýik binalary ýykylan mahaly, ýüz kyrk dört müňüň möhürleniş işiniň başlandygy kesgitlenildi.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Indi meniň Nýu-Ýorkuň joşgun tolkun tarapyndan süpürilip aýryljakdygy barada aýdan sözüm gelýärmi? Men muny hiç haçan aýtmadym. Men şeýle diýdim: ol ýerde gat-gat bolup beýgelýän ägirt uly binalara seredip, «Reb ýer ýüzüni gaty sarsdyrmak üçin turanda nähili elhenç wakalar bolar! Şonda Ylham 18:1–3-de aýdylan sözler ýerine ýeter» diýdim. Ylham kitabynyň on sekizinji baby bütinleý ýere geljek zatlar barada duýduryşdyr. Emma Nýu-Ýorka näme geljekdigi babatda aýratynlykda maňa berlen hiç hili nur ýok; diňe şuny bilýärin: bir gün ol ýerdäki ägirt uly binalar Hudaýyň güýjüniň öwrüp-agdaryşy bilen ýykyljakdyr. Maňa berlen nurdan men heläkçiligiň dünýäde bardygyny bilýärin. Rebden gelen bir söz, Onuň gudratly güýjüniň bir degesi — we bu ägirt gurluşlar ýykylar. Elhençligini göz öňüne-de getirip bilmejek wakalar bolar.” Review and Herald, 1906-njy ýylyň 5-nji iýuly.
The “destruction that is in the world,” is the character of Islam, for its character is represented as Apollyon and Abaddon in chapter nine, verse eleven of Revelation.
«Dünýäde bar bolan ýok ediliş» Yslamyň häsiýetidir, çünki onuň häsiýeti Ylham kitabyň dokuzynjy baby, on birinji aýatynda Apollýon we Abaddon hökmünde beýan edilýär.
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. Revelation 9:11 (NINE ELEVEN).
Olaryň üstünden patyşalary bardy; ol düýpsüz çuňlugyň perişdesidir. Onuň ady ýewreý dilinde Abaddon, ýöne grek dilinde ady Apollyondyr. Ylham 9:11 (DOKUZ ON BIR).
The meaning of the name, or character, of the king that rules Islam, both in Hebrew and Greek, as represented by the two names is “death” and “destruction,” which arrived on September 11, 2001, when the great buildings of New York were thrown down. At that point, Revelation chapter eighteen, verses one through three began to be fulfilled.
Yslama höküm sürýän patyşanyň adynyň, ýa-da häsiýetiniň, manysy, iki at arkaly görkezilişi ýaly, hem ýewreý dilinde, hem-de grek dilinde “ölüm” we “weýrançylykdyr”; bu bolsa 2001-nji ýylyň 11-nji sentýabrynda, Nýu-Ýorkuň beýik binalary ýykylanda gelip ýetdi. Şol pursatdan başlap, Ylham kitabynyň on sekizinji baby, birinji‑üçünji aýatlary berjaý bolup başlady.
It was recognized that the first mention of the wild man of Islam in the book of Genesis used the Hebrew word for the “wild Arabian ass,” which was translated in the verse as a “wild man.” The symbol of Islam is the horse family, and in Revelation chapter nine, it was also represented as a warhorse. Upon the sacred charts of Habakkuk, that God’s people had been informed “should not be altered,” Islam was also represented by the war horses.
Yslamyň ýabany adamy barada Gelip çykyş kitabyndaky ilkinji agzalşyň, şol aýatda “ýabany adam” diýip terjime edilen “Arap çöl eşegi” üçin ulanylýan ýewreý sözi bilen beýan edilendigi ykrar edildi. Yslamyň nyşany atlar maşgalasydyr, we Ylham kitabyň dokuzynjy babynda hem ol söweş aty hökmünde görkezildi. Habaqqukyň mukaddes çyzgylarynda — Hudaýyň halkyna “üýtgedilmeli däldigi” habar berlen şol çyzgylarda — Yslam hem söweş atlary arkaly görkezildi.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
Rebbiň perişdesi oňa şeýle diýdi: Ine, sen göwrelisiň, bir ogul dogurarsyň, onuň adyny Ysmagyl goýarsyň; çünki Reb seniň jebri-jepanyňy eşitdi. Ol ýabany bir adam bolar; onuň eli her bir adama garşy, her bir adamyň eli hem oňa garşy bolar; ol ähli doganlarynyň öňünde ýaşar. Gelip çykyş 16:11, 12.
The first mention of the birth of Ishmael was associated with a “restraint,” which became a primary symbol associated with Islam.
Ysmageliň dogluşynyň ilkinji gezek agzalmagy “saklanyşyk” bilen baglanyşdyryldy; bu bolsa soňra Yslam bilen baglanyşdyrylýan esasy nyşanlaryň birine öwrüldi.
Now Sarai Abram’s wife bare him no children: and she had an handmaid, an Egyptian, whose name was Hagar. And Sarai said unto Abram, Behold now, the Lord hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai. Genesis 16:1, 2.
Ynha Abramyň aýaly Saraý oňa hiç bir çaga dogurmady; onuň Hajjar atly bir Müsürli gyrnagy bardy. Saraý Abrama şeýle diýdi: Ine, Reb meni çaga dogurmakdan saklady; haýyş edýärin, gyrnagymyň ýanyna gir; belki, onuň üsti bilen men çaga eýe bolaryn. Abram hem Saraýyň sözüne gulak asdy. Gelip çykyş 16:1, 2.
In the very same first mention of Islam, as represented by the birth of Ishmael, submission is emphasized. The concept of submission is fundamental to the religion of Islam. The word “Islam,” is derived from two Arabic words, “salaam,” which means “peace”, and “aslama,” which means “to submit” or “surrender”. Islam teaches that believers should submit their will to the will of Allah (God) in all aspects of life. Once Sarah realized she had made a bad decision by encouraging Abraham to take Hagar and produce Ishmael she got permission from Abraham to treat Hagar harshly, causing Hagar to flee from the home of Abraham. There she received a message from the angel.
Yslamyň hut şol ilkinji agzalmasynda, ýagny Ysmagylanyň dogulmagy arkaly şekillendirilişinde, tabyn bolmak aýratyn nygtalýar. Tabyn bolmak düşünjesi Yslam dininiň düýpli esasydyr. “Yslam” sözi iki arap sözünden — “salaam”, ýagny “parahatlyk”, we “aslama”, ýagny “tabyn bolmak” ýa-da “teslim bolmak” — gelip çykýar. Yslam, ynanýanlaryň durmuşyň ähli ugurlarynda öz erkini Allahyň (Hudaýyň) erkine tabyn etmelidigini öwredýär. Sara Hajara alyp, Ysmagyly döretmäge Ybraýymy höweslendirmek bilen ýalňyş karar berendigine göz ýetirenden soň, Hajara rehimsiz çemeleşmek üçin Ybraýymdan rugsat aldy; bu bolsa Hajaryň Ybraýymyň öýünden gaçyp gitmegine sebäp boldy. Şol ýerde ol perişdeden bir habar aldy.
But Abram said unto Sarai, Behold, thy maid is in thy hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face. And the angel of the Lord found her by a fountain of water in the wilderness, by the fountain in the way to Shur. And he said, Hagar, Sarai’s maid, whence camest thou? and whither wilt thou go? And she said, I flee from the face of my mistress Sarai. And the angel of the Lord said unto her, Return to thy mistress, and submit thyself under her hands. And the angel of the Lord said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude. And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:6–12.
Emma Abrám Sáraýa şeýle diýdi: Ine, hyzmatkäriň seniň eliňdedir; oňa özüňe laýyk göreniňi et. Sáraý oňa gazap bilen daralanda, ol onuň ýüzüniň öňünden gaçyp gitdi. Rebbiň Perişdesi ony çöldäki suw çeşmesiniň ýanynda, Şura barýan ýoluň üstündäki çeşmäniň ýanynda tapdy. Ol şeýle diýdi: “Eý, Sáraýyň hyzmatkäri Hagar, nireden geldiň we nirä barýarsyň?” Ol hem şeýle diýdi: “Men hojaýynym Sáraýyň ýüzüniň öňünden gaçýaryn.” Rebbiň Perişdesi oňa şeýle diýdi: “Hojaýynyň ýanyna dolan we onuň elleriniň astynda özüňi boýun egdir.” Rebbiň Perişdesi oňa ýene şeýle diýdi: “Nesliňi çenden aşa köpelderin, köplüginden sanap bolmaz.” Rebbiň Perişdesi oňa şeýle diýdi: “Ine, sen göwrelisiň, bir ogul dograrsyň we onuň adyna Ysmagyl dakarsyň; çünki Reb seniň muşakgatyňy eşitdi. Ol ýabany adam bolar; onuň eli her kimiň garşysyna, her kimiň eli hem onuň garşysyna bolar; ol ähli doganlarynyň öňünde mesgen tutar.” Gelip çykyş 16:6–12.
The restraint of Islam, the “submission” that represents the character of the religion of Islam, and the role of Islam are all in the first mention of Ishmael, and represent the prophetic DNA of the Islam represented by the three woes of Revelation. Once the Lord brought His people to Jeremiah’s old paths they also recognized that the “four winds” that are held in check by the four angels of Revelation chapter seven, are specifically the four winds of Islam.
Yslamyň çäklendirilişi, Yslam dininiň häsiýetini görkezýän “tabyn bolmak” we Yslamyň orny — bularyň hemmesi Ysmagyl hakdaky ilkinji ýatlanyşykda bar bolup, Ylham kitabyndaky üç bela arkaly görkezilýän Yslamyň pygamberlik DNK-syny aňladýar. Reb Öz halkyny Ýeremiýanyň gadymy ýollaryna getirenden soň, olar hem Ylham kitabynyň ýedinji babynda dört perişde tarapyndan saklanyp durulýan “dört ýeliň” aýratynlykda Yslamyň dört ýeli bolandygyny ykrar etdiler.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.” Manuscript Releases, volume 20, 217.
“Perişdeler dört ýeli tutup saklaýandyrlar; bu ýagdaý, özüni boşadyp, bütin ýeriň ýüzüne atylyp çykmaga çalyşýan, ýolunda weýrançylyk we ölüm getirýän gazaply ata meňzedilip görkezilýär.” Manuscript Releases, volume 20, 217.
The “angry horse” of Islam that is also the “four winds” that are “restrained” while the sealing of the one hundred and forty-four thousand is accomplished, bear “death and destruction” (Abaddon and Apollyon) in their “path.” Just as the restraint placed upon Hagar, placed that prophetic attribute into the symbol of Islam, the four winds and the angry horse are both restrained, and with that fact in place it was recognized that the beginning of the first woe, identifies a restraint upon Islam as represented by Abubakar’s historical command.
Yslamyň “gaharly aty”, ýagny ýüz kyrk dört müň adamyň möhürlenişi amala aşýança “saklanyp duran” “dört ýel” hem öz “yzlarynda” “ölüm we weýrançylyk” (Abaddon we Apollyon) göterýär. Hagara goýlan saklama nähili edip şol pygamberlik häsiýetini Yslam nyşanynyň içine girizen bolsa, dört ýel bilen gaharly at hem saklanyp durandyr; we bu hakykat nazara alnanda, ilkinji hasratyň başlanmagy, Abu Bekriň taryhy buýrugynda görkezilişi ýaly, Yslama goýlan bir saklamany kesgitleýär.
And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.
Olara ýeriň otuna-da, hiç bir ýaşyl zada-da, hiç bir agaja-da zyýan ýetirmezlik, emma diňe maňlaýlarynda Hudaýyň möhri bolmadyk adamlara zyýan ýetirmek buýruldy. Ylham 9:4.
Line upon line, the beginning of the second woe, which in the triple application of the three woes is placed over the beginning of the first woe, identifies a release of the four angels, who in the verse represents the release of Islam’s second great jihad.
Setir üstüne setir, ikinji waýyň başlangyjy, üç waýyň üç gatly ulanylyşynda birinji waýyň başlangyjynyň üstünde ýerleşdirilip, şol aýatda Yslamyň ikinji beýik jihadynyň goýberilmegini aňladýan dört perişdäniň boşadylmagyny görkezýär.
Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. Revelation 9:14.
Surna eýe bolan altynjy perişdä şeýle diýýärdi: Uly Ýewfrat derýasynda baglanyp goýlan dört perişdäni boşat. Ylham 9:14.
It was therefore understood that at the beginning of the third woe, Islam would be both released and restrained, which is the very testimony of Sister White.
Şonuň üçin üçünji hasradyň başynda Yslamyň hem goýberiljekdigi, hem-de çäklendiriljekdigi düşünildi; bu bolsa hut Sister White-yň öz şaýatlygydyr.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Şol wagtda, gutulyş işi tamamlanmaga barýarka, ýerde muşakgat geler, milletler gazaplanar, emma üçünji perişdäniň işine päsgel bermez ýaly saklanyp durar. Şol wagtda ‘giçki ýagyş’, ýagny Rebbiň huzuryndan gelýän täzeleniş geler; ol üçünji perişdäniň belent sesine güýç bermek we mukaddesleri soňky ýedi bela guýuljak döwürde berk durmaga taýýarlamak üçin geler.” Early Writings, 85.
When the historical record of Islam was investigated it was found that the warfare and accomplishments of Arabic Islam of the first woe, is understood by Islam as “the first great jihad”, and that the warfare of the Ottoman Empire that began when the four angels were loosed is understood by Islam as “the second great jihad”. In agreement with the triple application Islam believes the third and last great jihad, began on September 11, 2001. As William Miller once wrote, “History and prophecy, doth agree.”
Yslamyň taryhy ýazgylary derňelip öwrenilende, birinji hasratyň arap Yslamy tarapyndan alnyp barylan söweşi we gazanan üstünlikleriniň Yslam tarapyndan “birinji beýik jihad” hökmünde düşünilýändigi, hem-de dört perişde goýberilende başlanan Osman imperiýasynyň söweşiniň Yslam tarapyndan “ikinji beýik jihad” hökmünde düşünilýändigi ýüze çykaryldy. Üç esse ulanylyşa laýyklykda, Yslam üçünji we soňky beýik jihadyň 2001-nji ýylyň 11-nji sentýabrynda başlanandygyna ynanýar. William Milleriň bir wagtlar ýazyşy ýaly: “Taryh we pygamberlik biri-biri bilen ylalaşýar.”
The “line upon line” application of a release and simultaneous restraint as represented by laying the beginning prophetic line of the first and second woes, over one another, was perfectly confirmed by the Spirit of Prophecy, and immediately after Islam struck on September 11, 2001 President George W. Bush placed a world-wide restraint upon Islam by initiating his war on terror. The simultaneous releasing and restraining of the “angry horse” of Islam was confirmed by the Bible, the Spirit of Prophecy, and also history.
Birinji we ikinji hasratlaryň başlangyç pygamberlik çyzygyny biri-biriniň üstüne goýmak arkaly görkezilen goýberiliş bilen şol bir wagtda saklanyşyň “çyzyk üstüne çyzyk” görnüşindäki ulanylyşy Pygamberlik Ruhy tarapyndan kämil tassyklanyldy; hem-de 2001-nji ýylyň 11-nji sentýabrynda Yslam urandan dessine soň, Prezident Jorj W. Buş terrora garşy urşuny başlatmak bilen Yslama bütindünýä derejesinde bir saklaýyş girizdi. Yslamyň “gazaply atynyň” şol bir wagtda goýberilmegi we saklanmagy Mukaddes Kitap, Pygamberlik Ruhy, şeýle hem taryh tarapyndan tassyklanyldy.
Those who “follow the Lamb” back to the Millerite old paths find the “rest,” which is the latter rain, that Sister White identifies begins when the nations are angered, yet held in check, as they were on September 11, 2001.
“Guzynyň yzyna düşýänler” Milleritleriň gadymy ýollaryna gaýdyp, “dynçlygy” tapýarlar; White uýa onuň soňky ýagyşdygyny we milletler gaharlananda, emma 2001-nji ýylyň 11-nji sentýabryndaky ýaly saklanyp durulanda başlanýandygyny aýdýar.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Şol wagtda, gutulyş işi tamamlanmaga golaýlap durka, ýer ýüzüne betbagtçylyk iner, halklar-da gaharlanar, emma üçünji perişdäniň işine böwet bolmaz ýaly saklanyp durarlar. Şol wagtda Rebbiň huzuryndan gelýän ‘soňky ýagyş’, ýagny ruhy serginlik iner; bu hem üçünji perişdäniň güýçli sesine gudrat bermek we mukaddesleri soňky ýedi bela dökülip saçyljak döwürde berk durmaga taýýarlamak üçindir.” Early Writings, 85.
Those who “follow the Lamb” back to the Millerite old paths find the “rest,” which is the latter rain, that Sister White identifies begins when the mighty angel of Revelation eighteen descended on September 11, 2001.
“Millerçi” köne ýollara yza dönüp “Guzyny yzarlýanlar” Ellen Uaytyň 2001-nji ýylyň 11-nji sentýabrynda Ylham 18-däki gudratly perişde inende başlanýandygyny kesgitleýän “dynçlygy”, ýagny giçki ýagşy tapýarlar.
“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.
“Giçki ýagyş Hudaýyň halkynyň üstüne ýagmaly. Gudratly bir perişde gökden inmeli, we bütin ýer onuň şöhraty bilen ýagtyldylmaly.” Review and Herald, 1891-nji ýylyň 21-nji apreli.
That mighty angel descended when the buildings of New York were thrown down, the sealing of the one hundred and forty-four thousand began, and the latter rain began to sprinkle. Those who were led back to Jeremiah’s old paths, and found the “rest,” which is the latter rain, then recognized that Isaiah’s “rest and refreshing,” was also the latter rain, but it was also an identification of the test which on September 11, 2001 confronted God’s people, and especially the “scornful men” who “ruled Jerusalem”. They came to understand that the test was twofold, for it represented the message of Islam of the third woe, and just as importantly, it represented the biblical methodology that established the message of the latter rain.
Ol gudfala enjel ya i bin kamdaon taem olketa bilding blong Niu Yok i foldaon, silim blong handred na forte-fo tausand i bin stat, mo letaren ren i bin stat blong sipsip. Olgeta we olketa bin lidim olketa i gobak long olketa olfala rod blong Jeremaea, mo olketa faenem “rest,” we hemia letaren ren, olketa nao luksave se “rest and refreshing” blong Aesea tu hemia letaren ren; be tu, hemia i bin wanfala mak blong test we long Septemba 11, 2001 i bin fesem pipol blong God, mo spesheli olketa “scornful men” we olketa “ruled Jerusalem”. Olketa i bin kam long andastan se test ya i gat tufala hap, from hem i ripresentim mesej blong Islam blong namba tri woe, mo semtaem we hem impoten tumas, hem i ripresentim olketa Baebol metodoloji we olketa i establisim mesej blong letaren ren.
To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Isaiah 28:12–14.
Olara şeýle diýdi: “Ine, ýadanlara dynç berip boljak dynçlyk şudur; ine, täzeleniş hem şudur”; emma olar gulak asmak islemediler. Şonuň üçin Rebbiň sözi olar üçin nesihat üstüne nesihat, nesihat üstüne nesihat; setir üstüne setir, setir üstüne setir; bu ýerde biraz, ol ýerde biraz boldy; şeýlelikde olar gidip, yza ýykylyp, döwlüp, duzaga düşüp, tutulyp galsynlar. Şonuň üçin, eý, Iýerusalimdäki bu halka hökm sürýän masgaralaýjy adamlar, Rebbiň sözüni diňläň. Işaýa 28:12–14.
Walking in the old paths allowed God’s last day people to then see that the parable of the ten virgins, which “illustrates the experience of the Adventist people,” was to be repeated “to the very letter,” during the sealing time of the one hundred and forty-four thousand. The testimony of the history where the parable was first fulfilled identified that Habakkuk chapter two was directly connected with and part of the parable. Therefore the “debate” of Habakkuk two represented the test of the rest and refreshing that the scornful men refused to hear. As faithful Bible students continued to investigate the old paths, they realized that not only was the parable of the ten virgins, and Habakkuk two, the same prophecy, but so too was Ezekiel chapter twelve.
Köne ýollarda ýöremek, Hudaýyň ahyrky gün halkyna, “Adwentist halkynyň tejribesini görkezýän” on gyzyň tymsalynyň, ýüz kyrk dört müňüň möhürleniş wagtynda “iň ownuk jikme-jigine çenli” gaýtalanmalydygyny görmäge mümkinçilik berdi. Tymsalyň ilkinji gezek ýerine ýetirilendäki taryhynyň şaýatlygy, Habakuk kitabyň ikinji babynyň şol tymsal bilen gönüden-göni baglanyşyklydygyny we onuň bir bölegidigini ýüze çykardy. Şonuň üçin Habakuk ikidäki “çekişme”, masgaralaýjy adamlaryň diňlemekden ýüz öwren dynçlygyň we täzelenişiň synagyny aňladýardy. Ygrarly Mukaddes Kitap talyplary köne ýollary derňemegi dowam etdirenlerinde, diňe on gyzyň tymsalynyň we Habakuk ikiniň bir meýilnama däldigine däl, eýsem Hezekiýel kitabyň on ikinji babynyň hem şol bir pygamberlikdigine düşündiler.
“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, 393.
Yzekiliň pygamberliginiň bir bölegi-de imanlylar üçin güýç we teselli çeşmesi boldy: «Rebbiň sözi maňa gelip diýdi: “Eý, adam ogly, Ysraýyl ýurdunda: ‘Günler uzalýar, her bir görnüş hem puja çykýar’ diýip aýdylýan bu nakyl nämedir? Şonuň üçin olara aýt: Hökmürowan Reb şeýle diýýär.... Günler golaýlap geldi, her bir görnüşiň ýerine ýetmegi hem.... Men sözlärin, sözlän sözüm ýerine ýeter; ol indi gaýta yza süýşürilmez.”» «Ysraýyl öýi: “Onuň görýän görnüşi entek köp günlerden soňky wagtlar üçindir, ol örän uzak zamanlar barada pygamberlik edýär” diýýär. Şonuň üçin olara aýt: Hökmürowan Reb şeýle diýýär; Meniň sözlerimiň hiç biri indi gaýta yza süýşürilmez, ýöne Meniň aýdan sözüm amala aşar.» Yzekil 12:21–25, 27, 28.» Uly dawasy, 393.
The period of the sealing of the one hundred and forty-four thousand, as represented by the Advent movement of 1840 to 1844, represents the period of time in the last days, when “the effect of every vision” “shall come to pass.” The prophetic history of the first woe, laid upon the prophetic history of the second woe, identifies the prophetic history of the third woe, which is the prophetic history of the sealing of the one hundred and forty-four thousand. It is also the history of 1840 to 1844. It is also the history where the work of the messenger who prepares the way for the Messenger of the Covenant is accomplished. It is the history where the two horns of the earth beast go through a transition from the sixth unto the “eighth” that “is of the seven”. It is the history where the two prophets are slain in the street, in chapter eleven of Revelation.
Bir ýüz kyrk dört müňüň möhürleniş döwrüniň, 1840-dan 1844-e çenli bolan Advent hereketi arkaly görkezilişi ýaly, ahyrky günlerde “her bir görnüşiň täsiri” “ýerine ýetjek” bolan wagt döwri bolup durýar. Birinji betbagtçylygyň pygamberlik taryhy, ikinji betbagtçylygyň pygamberlik taryhynyň üstüne goýlup, üçünji betbagtçylygyň pygamberlik taryhyny kesgitleýär; bu bolsa bir ýüz kyrk dört müňüň möhürlenişiniň pygamberlik taryhydyr. Şeýle hem bu, 1840-dan 1844-e çenli bolan taryhdyr. Şeýle hem bu, Ähtiň Habarçysy üçin ýoly taýýarlaýan habarçynyň işiniň amala aşyrylýan taryhydyr. Bu, ýer haýwanynyň iki şahynyň altynjydan “ýediniňkiden bolan” “sekizinjä” geçişden geçýän taryhydyr. Bu, Ylhamyň on birinji babynda iki pygamberiň köçede öldürilýän taryhydyr.
Just as significant though, is the fact that because God’s word never fails, in conjunction with the principle that all the prophets are speaking more of the last days than any other period, on September 11, 2001 the “prophetic days are at hand” where the “words that” God has spoken “will come to pass,” and “it shall be no more prolonged.”
Şeýle hem, Hudaýyň Sözüniň hiç haçan puja çykmaýandygy hakykaty bilen bilelikde, ähli pygamberleriň beýleki ähli döwürlerden has köp ahyrky günler barada sözleýändigi ýörelgesine görä, 2001-nji ýylyň 11-nji sentýabrynda «pygamberlik günleri golaýlady», Hudaýyň aýdan «sözleri amala aşar», we «ol indi mundan beýläk yza süýşürilmez».
The rebellion of 1863 assigned Laodicean Adventism to wander in the wilderness until they were all dead. The Lord returned to that history on September 11, 2001 as He had done with ancient Israel at Kadesh.
1863-nji ýyldaky gozgalaň Laodikýaçy Adventizmiň hemmesi ölýänçä çölde sergezdan bolmagyna sebäp boldy. Reb Kadeşde gadymy Ysraýyl bilen edeniniň ýaly, 2001-nji ýylyň 11-nji sentýabrynda şol taryha gaýdyp geldi.
The first visit to Kadesh produced the rebellion of the ten spies, and brought the time of wandering in the wilderness. At the end of the forty years, they returned to Kadesh, and it was there that Moses struck the Rock a second time and was prevented from entering into the Promised Land, but they went in with Joshua. September 11, 2001, identifies the last generation, and God will no longer prolong His Word.
Kadeşe ilkinji sapar on içalynyň gozgalaňyny döretdi we çöldäki sergezdanlygyň döwrüni getirdi. Kyrk ýylyň ahyrynda olar ýene-de Kadeşe dolandylar, hut şol ýerde Musa gaýany ikinji gezek urdy we Wada Berlen Ýere girmeginiň öňi alyndy, emma olar Ýeşuwa bilen bilelikde girdiler. 2001-nji ýylyň 11-nji sentýabry soňky nesli alamatlandyrýar, we Hudaý Öz Sözüni mundan beýläk uzaltmaz.
We will address this fact in the next article.
Biz bu hakykata indiki makalada ýüzleneris.
“The history of the wilderness life of Israel was chronicled for the benefit of the Israel of God to the close of time. God’s dealings with the wanderers of the desert in all their marchings to and fro, in their exposure to hunger, thirst, and weariness, and in the striking manifestations of his power for their relief, are a divine parable, fraught with warning and instruction for his people in all ages. The varied experience of the Hebrews was a school of preparation for their promised home in Canaan. God would have his people in these last days review with humble hearts, and teachable spirits, the fiery trials through which ancient Israel passed, that they may be instructed in their preparation for the heavenly Canaan.
“Ysraýylyň çöldäki durmuşynyň taryhy, zamanyň ahyryna çenli dowam etjek Hudaýyň Ysraýylynyň peýdasy üçin ýazga geçirilipdir. Çöldäki sergezdanlar bilen Hudaýyň ähli öňe-yza ýörişlerinde, olaryň açlyga, suwsuzlyga we ýadawlyga duçar boluşlarynda, hem-de olara kömek etmek üçin Öz güýjüni ajaýyp görnüşlerde ýüze çykaryşynda eden işleri, ähli döwürlerde Öz halky üçin duýduryş we görkezme bilen doly bolan ylahy bir tymsaldyr. Ýewreýleriň dürli-dürli tejribesi, olary wada berlen öýleri bolan Kengan ýurduna taýýarlamak üçin bir terbiýe mekdebidi. Hudaý bu soňky günlerde Öz halkynyň gadymy Ysraýylyň geçen otly synaglaryny pespäl ýürekler we öwrenmäge taýýar ruh bilen gaýtadan gözden geçirmegini isleýär; şeýdip, olar asmany Kengan üçin taýýarlyk görmekde öwredilsinler.”
“The rock which, smitten by the command of God, sent forth its living waters, was a symbol of Christ, smitten and bruised that by his blood a fountain might be prepared for the salvation of perishing man. As the rock had been once smitten, so Christ was to be ‘once offered, to bear the sins of many.’ But when Moses rashly smote the rock at Kadesh, the beautiful symbol of Christ was marred. Our Saviour was not to be sacrificed a second time. As the great offering was made but once, it is only necessary for those who seek the blessings of his grace to ask in Jesus’ name,—to pour forth the heart’s desires in penitential prayer. Such prayer will bring before the Lord of hosts the wounds of Jesus, and then will flow forth afresh the life-giving blood, symbolized by the flowing of the living water for thirsting Israel.
“Hudaýyň buýrugy bilen urulyp, ýaşaýyş beriji suwlaryny çykardan gaýa, Mesihiň nyşanydy; ol heläk bolýan ynsanyň halaslygy üçin Öz gany arkaly bir çeşmäniň taýýarlanylmagy üçin uruldy we ezildi. Gaýa bir gezek urulan bolşy ýaly, Mesih hem ‘köpleriň günälerini götermek üçin bir gezek hödürlenmelidi.’ Emma Musa Kadeşde gaýany oýlanman uranda, Mesihiň şol ajaýyp nyşany bozuldy. Biziň Halasgärimiz ikinji gezek gurban berilmeli däldi. Beýik gurban diňe bir gezek berlenligi sebäpli, Onuň merhemetiniň nygmatlaryny gözleýänler üçin diňe Isanyň ady bilen dileg etmek, ýüregiň isleglerini toba bilen edilen doga arkaly dökmek zerurdyr. Şeýle doga goşunlaryň Rebbiniň öňünde Isanyň ýaralaryny göz öňüne getirer, şonda suwsan Ysraýyl üçin ýaşaýyş beriji suwuň akmagy bilen nyşanlanan ýaşaýyş beriji gan täzeden akar.”
“Only by living faith in God, and humble obedience to his commands, can man hope to meet the divine approval. On the occasion of that mighty miracle at Kadesh, Moses, wearied with the continual murmuring and rebellion of the people, lost sight of his Almighty Helper; he heeded not the command, ‘Speak ye unto the rock, and it shall give forth its waters;’ and without the divine strength he was left to mar his record with an exhibition of passion and human weakness. The man who should, and might have stood pure, firm, and unselfish to the close of his work, was overcome at last. God was dishonored before the congregation of Israel, when he might have been honored, and his name glorified.
“Diňe Hudaýa diri iman etmek we Onuň buýruklaryna pesgöwünli boýun bolmak arkaly adam ylahy makullamany gazanmaga umyt edip biler. Kadeşdäki şol gudratly mugjyzanyň pursadynda, halkyň üznüksiz hüňürdileri we gozgalaňy bilen ýadaw düşen Musa Gudraty Güýçli Ýardamçysyny gözden saldy; ol: ‘Gaýa ýüzleniň, ol hem öz suwlaryny çykarar’ diýen buýruga gulak asmady; ylahy güýç bolmazdan ol öz ýazgysyny gazap we ynsan gowşaklygynyň ýüze çykmagy bilen zaýalamaga terk edildi. Işiniň ahyryna çenli päk, berk we öz-özüni öňe tutmaýan ýagdaýda durmaly we durup biljek adam ahyrda ýeňildi. Hudaý Ysraýyl jemagatynyň öňünde hormatsyz edildi, emma şol pursatda Ol hormatlanyp, ady şöhratlandyrylyp bilnerdi.”
“The judgment immediately pronounced against Moses was most cutting and humiliating,—that he with rebellious Israel must die before crossing the Jordan. But shall man assert that the Lord dealt severely with his servant for that one offense? God had honored Moses as he had honored no other man then living. He had vindicated his cause again and again. He had heard his prayers, and had spoken with him face to face, as a man speaketh with a friend. Just in proportion to the light and knowledge which Moses had enjoyed, was his criminality increased.” Signs of the Times, October 7, 1880.
“Musa garşy dessine çykarılan höküm örän ýiti we kemsidiji boldy,—ol pitneçi Ysraýyl bilen bile Iordan derýasyndan geçmezden öň ölmeli idi. Emma adam Rebbiň Öz hyzmatkärine şol bir ýalňyşy üçin gaty çemeleşendigini öňe sürmelimi? Hudaý Musany şol döwürde diri bolan başga hiç bir adamy hormatlamadyk derejesinde hormatlady. Ol onuň işini gaýta-gaýta aklady. Ol onuň doga-dileglerini eşitdi we adam dosty bilen gepleýşi ýaly, onuň bilen ýüzbe-ýüz gepleşdi. Musanyň peýdalanan nury we bilimi näçe uly bolan bolsa, onuň günäsi hem şonça artdy.” Signs of the Times, October 7, 1880.