In previous articles we identified that the Millerites recognized that they were fulfilling the parable of the ten virgins, Habakkuk chapter two and Ezekiel chapter twelve, verses twenty-one through twenty-eight. The verses in Ezekiel identify that when these three prophetic passages are perfectly fulfilled in the last days, “the effect of every vision” will be fulfilled. Sister White also addresses this phenomenon.

Öňki makalalarda biz Milleritleriň on gyz barada bolan tymsaly, Habakuk kitabynyň ikinji babyndaky we Ezekiýel kitabynyň on ikinji baby, ýigrimi birinji aýatdan ýigrimi sekizinji aýada çenli bolan pygamberlikleri ýerine ýetirýändiklerini tanandyklaryny kesgitledik. Ezekiýeldäki aýatlar görkezýär: bu üç pygamberlik geçelgesi ahyrky günlerde kämil ýerine ýetirilende, “her bir görüşiň täsiri” ýerine ýetiriler. Uýam Waýt hem bu hadysa ýüzlenýär.

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

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

The parable of the ten virgins is repeated to the very letter in the sealing time of the one hundred and forty-four thousand, which began on September 11, 2001 and ends when the door is closed upon the foolish virgins at the soon-coming Sunday law. In that period of history the effect of every vision represented in “all the books of the Bible meet and end.”

On gyzyň tymsaly ýüz kyrk dört müňüň möhürleniş wagtynda harpma-harp gaýtalanýar; bu döwür 2001-nji ýylyň 11-nji sentýabrynda başlap, ýakynda geljek Ýekşenbe kanunynda akylsyz gyzlaryň ýüzüne gapy ýapylýan wagtynda tamamlanýar. Taryhyň şol döwründe «Mukaddes Kitabyň ähli kitaplary birleşip, soňlanýar» diýen beýannamada görkezilen her bir görgüniň täsiri ýüze çykýar.

We have been building a platform of understanding in the previous article to set forth the external line of history that is represented in verse forty of Daniel eleven, which represents the political history of the earth beast’s Republican horn. That history runs parallel with the religious history of the earth beast’s true Protestant horn. We have identified a handful of prophetic lines which address the Republican horn of the earth beast, and are placing those lines upon the prophetic history that began at the time of the end in 1989.

Öňki makalada biz Daniel on birinji bapdaky kyrkynjy aýatda şekillendirilýän taryhyň daşky ugruny beýan etmek üçin düşünje binýadyny gurup geldik; şol aýat ýer ýüzüniň haýwanynyň Respublikan şahasynyň syýasy taryhyny görkezýär. Şol taryh ýer ýüzüniň haýwanynyň hakyky protestant şahasynyň dini taryhy bilen ugurdaş gidýär. Biz ýer ýüzüniň haýwanynyň Respublikan şahasyna degişli birnäçe pygamberlik setirlerini kesgitledik we şol setirleri 1989-njy ýylda ahyrzamanyň wagtynda başlanan pygamberlik taryhynyň üstünde ýerleşdirýäris.

The prophetic period of the earth beast that began in 1776, and concluded at the time of the end in 1798, is the line we intend to employ in an attempt to bring all of the lines which are now having their effect together. The period of 1776 to 1798 possesses the signature of Alpha and Omega, for it begins and ends with a legislative action, which is the speaking of a nation.

1776-njy ýylda başlap, 1798-nji ýylda ahyrzamanyň wagtynda tamamlanan ýer ýüzüniň haýwanynyň pygamberlik döwri, häzir täsirini ýetirýän ähli setirleri bir ýere jemlemäge synanyşmakda ulanmagy niýet edýän setirimizdir. 1776-njy ýyldan 1798-nji ýyla çenli döwür Alfa we Omeganyň möhürine eýedir, çünki ol bir milletiň sözlemegi bolan kanun çykaryjy hereket bilen başlanýar we şonuň ýaly hereket bilen hem tamamlanýar.

“The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.

“Milletiň geplemegi onuň kanun çykaryjy we kazyýet häkimiýetleriniň hereketidir.” Beýik Göreş, 443.

A primary characteristic of the earth beast is its speaking. The Constitution of the United States was a divine document that opened the doors for religious and political freedom, and in so doing swallowed the “flood” of persecution that had been carried on for centuries by the kings of Europe and the Catholic church.

Ýerden çykýan haýwanyň esasy häsiýetleriniň biri onuň geplemegidir. Amerikanyň Birleşen Ştatlarynyň Konstitusiýasy dini we syýasy azatlyk üçin gapylary açan ylahy bir resminama bolupdy, we şeýle etmek bilen, Ýewropanyň patyşalary hem-de Katolik buthanasy tarapyndan asyrlar boýy dowam etdirilen yzarlamanyň “suw joşgunyny” öz içine siňdiripdi.

And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:15, 16.

Ýylan aýalyň yzysüre, ony sil bilen alyp gitmek üçin, agzyndan suw joşgun ýaly akdyrdy. Emma ýer aýala kömek etdi: ýer agzyny açyp, aždarhanyň agzyndan akdyran silini ýuwutdy. Ylham 12:15, 16.

At the end of the earth beast’s reign as the sixth kingdom of Bible prophecy it will again speak, but then it will speak as a dragon, by enforcing the Sunday law.

Ýer haýwanynyň Mukaddes Kitap pygamberligindäki altynjy patyşalyk hökmünde höküm sürşüniň ahyrynda, ol ýene-de geplär, emma şonda ol Ýekedar ýaly geplär, ýekşenbe gününiň kanunyny mejbury berjaý etdirip.

And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.

Men ýeriň içinden çykyp gelýän başga bir haýwany gördüm; onuň guzyňky ýaly iki şahasy bardy, ýöne ol aagondarha ýaly gürledi. Ylham 13:11.

The earth beast began as the sixth kingdom in 1798, when the papacy was robbed of its strength.

Ýerdäki ýyrtyjy haýwan 1798-nji ýylda, papalyk öz güýjünden mahrum edilende, altynjy patyşalyk hökmünde başlady.

“And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.” Signs of the Times, November 1, 1899.

“Papalyk öz güýjünden mahrum edilip, yzarlamany bes etmäge mejbur bolanda, Ýahýa aždarhanyň sesini gaýtalamak we şol bir rehimsiz hem Hudaýa dil ýetiriji işi dowam etdirmek üçin ýüze çykýan täze bir güýji gördi. Ybadathana we Hudaýyň kanunyna garşy uruş alyp barjak iň soňky bu güýç, guzujaga meňzeş şahlary bolan bir wagşy haýwan bilen nyşanlandyryldy.” Signs of the Times, November 1, 1899.

In 1798, when the papacy received its deadly wound, the United States spoke, and as is always the case with Alpha and Omega, the speaking at the beginning prefigured the speaking at the end. The Alien and Sedition Acts were spoken into law in 1798, prefiguring the laws that are implemented at the end addressing illegal immigration, and the media.

1798-nji ýylda, papalyk öz ölüm ýarasyny alanda, Amerikanyň Birleşen Ştatlary sözledi; Alfa bilen Omega babatda hemişe şeýle bolşy ýaly, başdaky sözleme ahyrdaky sözlemiň öňden şekillendirilmesi boldy. «Alien and Sedition Acts» 1798-nji ýylda kanun hökmünde yglan edildi; bu bolsa ahyrda bikanun immigrasiýa hem-de metbugata degişli durmuşa geçiriljek kanunlary öňden şekillendirýärdi.

The period we are considering from 1776 to 1798 possesses the signature of Alpha and Omega, for it identifies the “speaking” of the Declaration of Independence in the beginning, which typifies the Alien and Sedition Acts of 1798. In the middle of that period, you find the Constitution of the United States. The period provides a prophetic representation of the earth beast’s reign, for it begins speaking as a lamb, but the period ends with legislation representing a dragon. But as is often the case the beginning and ending of a thing align with opposites. The first waymark of the period is represented in the last waymark, and the middle waymark was the Constitution of the United States, which was ratified by THIRTEEN states. The Hebrew word “truth” was created by the first letter, followed by the thirteenth letter, followed by the last letter of the Hebrew alphabet.

1776-njy ýyldan 1798-nji ýyla çenli göz öňünde tutýan döwrümiz Alfa bilen Omeganyň möhürini göterýär, çünki ol başlangyçda Garaşsyzlyk Jarnamasynyň “geplemegini” kesgitleýär; bu bolsa 1798-nji ýylyň Daşary ýurtlular we Pitne hakyndaky kanunlaryny nusgalaýar. Şol döwrüň ortasynda Amerikanyň Birleşen Ştatlarynyň Konstitusiýasyny görýärsiňiz. Bu döwür ýer ýüzüniň haýwanynyň hökümranlygynyň pygamberlik görnüşindäki beýanyny berýär, çünki ol guzy ýaly geplemek bilen başlanýar, emma döwür aždahany aňladýan kanunçylyk bilen tamamlanýar. Ýöne köplenç bolşy ýaly, bir zadyň başlangyjy bilen soňy garşylykly taraplar bilen gabat gelýär. Döwrüň ilkinji ýolbelgisi iň soňky ýolbelgide beýan edilýär, orta ýolbelgi bolsa Amerikanyň Birleşen Ştatlarynyň Konstitusiýasydy, ol ON ÜÇ ştat tarapyndan tassyklanypdy. Ibrany dilindäki “hakykat” sözi ilkinji harpdan, soňra on üçünji harpdan, soňra bolsa ibraýy elipbiýiniň iň soňky harpyndan emele getirilipdir.

The period we are now considering bears the signature of the First and the Last, who is the Truth. The period represents a period that leads to the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, and it therefore represents a period that leads to the end of the earth beast’s reign as the sixth kingdom of Bible prophecy. That period began at the time of the end in 1989. 1776 to 1798 is to be laid upon 1989 to the soon coming Sunday law when the earth beast speaks as a dragon, as represented by the Alien and Sedition Acts.

Häzir garap geçýän döwürimiz, Hakykat bolan Birinjiniň we Ahyrkynynyň möhürini göterýär. Bu döwür, ýer ýüzüniň haýwanynyň Mukaddes Kitap pygamberliginiň altynjy patyşalygy hökmünde höküm sürmeginiň başlanmagyna alyp barýan döwri aňladýar, şonuň üçin-de ol, ýer ýüzüniň haýmanynyň Mukaddes Kitap pygamberliginiň altynjy patyşalygy hökmünde höküm sürmeginiň soňuna alyp barýan döwri hem aňladýar. Bu döwür 1989-njy ýylda, ahyrzaman wagtynda başlandy. 1776-dan 1798-e çenli döwür, ýer ýüzüniň haýmanynyň Aždarha ýaly gepleýän, ýakynda geljek Ýekşenbe güni baradaky kanuna çenli bolan 1989-njy ýylyň üstüne goýulmalydyr; bu ýagdaý “Alien and Sedition Acts” arkaly şekillendirilendir.

It is worthwhile to place another prophetic truth into our study. That truth is an element of the “time of the end” as a symbol that is often overlooked. Laodicean Adventism may very well know that 1798 was the “time of the end,” but their understanding generally ends there, for they have no clue that every reform line parallels the other reform lines. Every reform line begins with the “time of the end.”

Beýleki bir pygamberlik hakykatyny gözlegimize goşmak ýerliklidir. Şol hakykat köplenç ünsden düşürilýän bir nyşan hökmünde “ahyry-zamanyň wagtynyň” düzüm bölegidir. Laodikeýa Adventizmi 1798-nji ýylyň “ahyry-zamanyň wagty” bolandygyny juda mümkin bilýändir, emma olaryň düşünjesi adatça şol ýerde tamamlanýar, çünki olar her bir özgeriş çyzygynyň beýleki özgeriş çyzyklary bilen ugurdaşdygyna asla düşünmeýärler. Her bir özgeriş çyzygy “ahyry-zamanyň wagty” bilen başlanýar.

Moses typified Christ, and Moses directly stated that fact, and Peter confirmed it in the book of Acts.

Musa Mesihe nusga boldy, muny Musa gönüden-göni aýtdy, we Petrus hem muny Resullaryň Işleri kitabynda tassyklady.

The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. Deuteronomy 18:15.

Reb Hudaýyň seniň araňdan, doganlaryňyň arasyndan meniň ýaly bir Pygamber çykarar; oňa gulak asarsyňyz. Kanun taglymaty 18:15.

Jesus was to be “like unto” Moses.

Isa “Musa meňzeş” bolmalydy.

And now, brethren, I wot that through ignorance ye did it, as did also your rulers. But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:17–24.

Indi indi, eý doganlar, men bilýärin: siz muny nadanlykdan etdiňiz, siziň ýolbaşçylaryňyz hem şonuň ýaly etdiler. Emma Hudaý ähli pygamberleriniň agzy bilen öňünden Mesihiň azap çekmelidigini bildiripdi, indi bolsa muny şeýle ýerine ýetirdi. Şonuň üçin toba ediň we ýüzüňizi Hudaýa öwüriň, günäleriňiz pozulsyn; şeýlelikde Rebbiň huzuryndan rahatlyk döwrleri gelsin; hem-de ol size öňünden wagyz edilen Isa Mesihi ibersin. Asman ony ähli zatlaryň dikeldiljek zamanalaryna çenli kabul etmelidir; Hudaý bu barada dünýäniň başyndan bäri ähli mukaddes pygamberleriniň agzy bilen aýdypdy. Çünki Musa atalara hakykatdan hem şeýle diýdi: “Reb Hudaýyňyz size doganlaryňyzyň arasyndan meniň ýaly bir Pygamber çykarar; onuň size aýtjak ähli zatlarynda oňa gulak asyň. Şeýle bolar: şol Pygambere gulak asmadyk her bir jan halkyň arasyndan ýok ediler”. Hawa, Samuiladan başlap, ondan soňky ähli pygamberler, geplänleriniň ählisi hem şu günler barada öňünden habar berdiler. Resullaryň Işleri 3:17–24.

The time of the end in the history of Moses was his birth, and it typified the birth of Christ. At the births of both Christ and of Moses there was an increase of knowledge that would test that generation. The knowledge of both their births led both the dragon power of Egypt and of Rome to attempt to kill the promised ones of prophecy. The shepherds on the hills, the wise men from the east represent those who understood the increase of knowledge at the time of the end.

Musanyň taryhyndaky ahyrzaman onuň doglan wagtydy, we bu Mesihiň dogluşynyň nusgasydy. Mesihiň hem, Musanyň hem doglan wagtlarynda şol nesli synagdan geçirjek bilimiň artmagy boldy. Olaryň ikisiniň hem dogluşy baradaky bilimiň artmagy, Müsüriň hem-de Rimiň äždarha häkimiýetleriniň pygamberlikde wada berlenleri öldürmäge synanyşmagyna getirdi. Depelerdäki çopanlar, gündogardan gelen akyldarlar ahyrzaman wagtyndaky bilimiň artmagyna düşünenleri aňladýar.

What is commonly missed is that there are two waymarks in the time of the end. It was not only Moses that was born, but three years prior his brother Aaron was born. Six months before Christ was born his cousin John was born. 1798 is the most common recognition of the “time of the end,” and in 1798 the beast (the political apparatus) (the whore) had ridden upon through the Dark Ages was killed, and a year later the “woman” who had ridden that beast also died.

Adatça gözden düşýän zat, ahyrzamanyň wagtynda iki sany ýol görkezijiniň bardygydyr. Diňe Musa doglan däldir, eýsem ondan üç ýyl öň onuň dogany Harun doguldy. Mesih dogulmazyndan alty aý öň onuň doganoglany Ýahýa doguldy. 1798 ýyl “ahyrzamanyň wagty” hökmünde iň giňden ykrar edilýär, we 1798-nji ýylda wagşy haýwan (syýasy ulgam) (fahşa aýal) Garaňky Asyrlaryň dowamynda münen haýwan öldürildi, bir ýyl soň bolsa şol haýwanyň üstünde münen “aýal” hem öldi.

In 1989 there were two presidents. Reagan ruled until the inauguration in 1989, and then Bush the first began his reign. The end of the twelve hundred and sixty years had been typified by the seventy years of captivity in Babylon, and when General Cyrus, the nephew of Darius, executed Belshazzar on the night of the feast, Darius was the actual king. Darius and Cyrus represent the two waymarks of that time of the end.

1989-njy ýylda iki prezident bardy. Reagan 1989-njy ýyldaky kasam kabul ediş dabarasyna çenli höküm sürdi, soňra bolsa ilkinji Buş öz hökümdarlygyny başlady. Müň iki ýüz altmyş ýylyň soňy Wawilondaky ýetmiş ýyllyk ýesirlik bilen nusgalanýardy, we dabaranyň gijesinde Dariýiň ýegeni Serkerde Kiros Belşassary jezalandyranda, hakykatdan hem patyşa Dariýdi. Dariý bilen Kiros şol ahyrzamanyň iki bellik nokadyny aňladýarlar.

The prophetic relationship between Moses and Aaron, John and Jesus, Darius and Cyrus, the papacy and the pope and Reagan and Bush are all sources of prophetic light when studied with the correct methodology. What we would point to here is that John, Jesus’ cousin, was the voice in the wilderness, which had been typified by Moses’ brother Aaron, who travelled into the wilderness to meet Moses, in order to be his voice.

Musa bilen Harunyň, Ýahýa bilen Isanyň, Darynyň bilen Kiriň, papalyk bilen papanyň hem-de Reýgan bilen Buşyň arasyndaky pygamberlik gatnaşyklary, dogry usulyýet bilen öwrenilende, pygamberlik nurunyň çeşmeleridir. Bu ýerde biziň görkezjek bolýan zadymyz şudur: Isanyň dogany Ýahýa çöldäki sesdi; bu ýagdaý Musanyň dogany Harun tarapyndan öňden nusgalanandy, çünki ol Musanyň sesi bolmak üçin, onuň bilen duşuşmaga çöle gitdi.

In the thirty-year period preceding Christ’s anointing, and for the thirty years preceding the antichrist, there is a waymark identifying a “voice.” For Christ it was the voice of John crying in the wilderness. In 533 Justinian made a decree identifying the antichrist as the corrector of heretics and the head of the church. Justinian’s decree was the “voice” that prepared for the Sunday law “decree” at the Council of Orleans in 538.

Mesihiň ýaglanmagyndan öňki otuz ýyllyk döwürde-de, antihristden öňki otuz ýyllyk döwürde-de bir “sesi” kesgitleýän ýol belgisi bar. Mesih üçin bu çölde gygyryp duran Ýahýanyň sesi boldy. 533-nji ýylda Ýustinian bidgatçylary düzediji hem-de ybadathananyň baştutany hökmünde antihristi kesgitleýän bir perman çykardy. Ýustinianyň permany 538-nji ýylda Orlean Geňeşinde kabul edilen ýekşenbe kanuny baradaky “permana” taýýarlyk gören “ses” boldy.

General Cyrus’ army was the voice identifying that Darius’ conquering of Babylon was imminent.

General Kiriň goşuny Dariýusyň Wawilony basyp almagynyň golaýlaşandygyny bildirýän sesdi.

“The advent of the army of Cyrus before the walls of Babylon was to the Jews a sign that their deliverance from captivity was drawing nigh. More than a century before the birth of Cyrus, Inspiration had mentioned him by name, and had caused a record to be made of the actual work he should do in taking the city of Babylon unawares, and in preparing the way for the release of the children of the captivity. Through Isaiah the word had been spoken:

Kiriň goşunynyň Wawilonyň diwarlarynyň öňüne gelmegi ýehudylara olaryň ýesirlikden halas bolmagynyň golaýlap gelýändiginiň bir alamatydy. Kiriň dogulmagyndan ýüz ýyldan gowrak öň Ylham ony ady bilen agzapdy hem-de onuň Wawilon şäherini duýdansyz ele almakda we ýesirlikdäki halkyň azat edilmegine ýol taýýarlamakda ýerine ýetirmeli boljak hakyky işiniň ýazga geçirilmegini üpjün edipdi. Işaýa arkaly şeýle söz aýdylypdy:

“‘Thus saith the Lord to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; … to open before him the two-leaved gates; and the gates shall not be shut; I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron: and I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the Lord, which call thee by thy name, am the God of Israel.’ Isaiah 45:1–3.” Prophets and Kings, 551.

“‘Reb şeýle diýýär: Öz mesh edilenine, Kiriňe—men onuň sag elinden tutdum—onuň öňünde milletleri boýun egdirmek üçin; … onuň öňünde iki ganatly derwezeleri açmak üçin; derwezeler ýapylmaz; Men seniň öňüňden giderin we egrilikleri gönelderin; men bürünç derwezeleri döwüp bölek-bölek ederin we demir ştangalary kesip aýraryn; garaňkylygyň hazynalaryny we gizlin ýerleriň ýaşyran baýlyklaryny saňa bererin, şonda sen meniň, seni adyň bilen çagyrýan Rebbiň, Ysraýylyň Hudaýydygymy bilersiň.’ Işaýa 45:1–3.” Pygamberler we Patyşalar, 551.

When it is recognized that it is two witnesses or two waymarks by which a prophetic “time of the end,” is established, it can also be recognized that one of the two waymarks represents an identification, announcement or warning of the approaching history. Aaron, John, Cyrus, and Justinian represent a waymark that precedes the time of the end. The time of the end in 1798 is the end of the period represented from 1776 through to 1798. The waymark in the middle of that history is the voice crying in the wilderness for the approaching history. That history began with a publication rejecting the dictatorial rule of either a king or pope, and it ended with a publication representing the character of a dictator. The publication in the middle represented the “warning” of the coming history, and the warning was that the Constitution of the United States would be overturned at the end of the history.

Haçan-da pygamberlikdäki “ahyry-zaman”yň iki şaýat ýa-da iki ýolgörkeziji arkaly berkidilýändigi ykrar edilse, şol iki ýolgörkezijiniň biriniň golaýlap gelýän taryhy kesgitleýändigini, yglan edýändigini ýa-da onuň barada duýduryş berýändigini hem ykrar etmek bolýar. Harun, Ýahýa, Kir we Ýustinian ahyry-zamanyň öňünden gelýän bir ýolgörkezijini aňladýar. 1798-nji ýyldaky ahyry-zaman 1776-njy ýyldan 1798-nji ýyla çenli beýan edilen döwrüň soňydyr. Şol taryhyň ortasyndaky ýolgörkeziji golaýlap gelýän taryh barada çölde gygyrýan sesdir. Ol taryh patyşanyň-da, papanyň-da diktatorçylyk dolandyryşyny ret edýän bir neşir bilen başlap, diktatoryň häsiýetini aňladýan bir neşir bilen tamamlandy. Ortadaky neşir geljek taryhyň “duýduryşyny” aňladýardy, we şol duýduryş Amerikanyň Birleşen Ştatlarynyň Konstitusiýasynyň şol taryhyň ahyrynda agdaryljakdygy baradaky duýduryşdy.

That line of history began to be repeated in 1989, and it ends at the Sunday law when the warning from the wilderness two hundred years earlier in 1789 is rejected. 1989 was the time of the end at the end of verse forty, and it aligns with the time of the end in 1798. 1989 aligns with 1776, and the Sunday law represents 1798. In the middle of the history where the effect of every vision is accomplished, the history that began on September 11, 2001, and continues until the warning of 1789, is fulfilled and the Constitution is overturned. There must be a waymark in the middle, for God never changes. That waymark would represent a warning for the prophetic history that begins at the soon-coming Sunday law.

Şol taryhyň ugry 1989-njy ýylda gaýtadan gaýtalanyp başlady, we ol ondan iki ýüz ýyl öň, 1789-njy ýylda çölden gelen duýduryş ret edilende, Ýekşenbe kanunynda tamam bolýar. 1989-njy ýyl kyrkynjy aýatyň ahyryndaky soňky zaman boldy, we ol 1798-nji ýyldaky soňky zaman bilen gabat gelýär. 1989-njy ýyl 1776-njy ýyl bilen gabatlaşýar, Ýekşenbe kanuny bolsa 1798-nji ýyly aňladýar. Her bir görnüşiň täsiriň amala aşýan şol taryhyň ortasynda — 2001-nji ýylyň 11-nji sentýabrynda başlap, 1789-njy ýylyň duýduryşyna çenli dowam edýän taryhda — ýerine ýetirilýär we Konstitusiýa agdarylýar. Ortada bir ýol belgisi bolmalydyr, çünki Hudaý hiç haçan üýtgemeýär. Şol ýol belgisi tizden geljek Ýekşenbe kanuny bilen başlanýan pygamberlik taryhy üçin bir duýduryşy aňladardy.

1989 marks the time of the end in verse forty that leads to the Sunday law in verse forty-one. The warning message that arrived after the time of the end, but before the Sunday law was September 11, 2001. It warns that at the conclusion of that period of history, the third Woe that arrived on September 11, 2001, and was immediately restrained, would strike again as an unexpected surprise, and thousands of cities would be destroyed. When that destruction arrives Satan would begin his marvelous work, and that work begins at the soon coming Sunday law.

1989-njy ýyl kyrkynjy aýatda görkezilen ahyrzaman döwrüniň başlangyjyny belleýär, ol hem kyrk birinji aýatda beýan edilen ýekşenbe kanunyna alyp barýar. Ahyrzamanyň başlangyjyndan soň, emma ýekşenbe kanunyndan öň gelen duýduryş habary 2001-nji ýylyň 11-nji sentýabrydy. Ol duýduryş, taryhyň şol döwrüniň ahyrynda 2001-nji ýylyň 11-nji sentýabrynda gelen we dessine saklanyp goýlan üçünji Belanyň gaýtadan, garaşylmadyk bir täsinlik hökmünde urjakdygyny, hem-de müňlerçe şäherleriň ýok ediljekdigini yglan edýär. Şol heläkçilik gelende, Şeýtan öz ajaýyp işine başlar, we şol iş ýakynda güýje girjek ýekşenbe kanuny bilen başlanýar.

“O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy, . . . neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’

“Hudaýyň halky müňlerçe şäheriň ýakynlaşyp gelýän heläkçiligi barada duýgy eden bolsadylar! Indi olar tas diýen ýaly butparazlyga berlipdirler! Emma hakykaty yglan etmeli bolanlaryň köpüsi öz doganlaryny aýyplap, ýazgarýarlar. Hudaýyň iman getirdiji güýji akyllara inende, aýdyň bir özgertme bolar. Adamlarda tankyt etmäge we ýykyp ýok etmäge meýil bolmaz. Olar dünýä nuruň saçmagyna päsgel berýän ýagdaýda durmazlar. Olaryň tankydy, olaryň aýyplamalary bes ediler. Duşmanyň güýji söweş üçin jemlenýär. Öňümizde gazaply çaknyşyklar bar. Bir-biriňize has ýakynlaşyň, doganlarym we uýalarym, bir-biriňize has ýakynlaşyň. Mesih bilen berk baglaşyň. ‘Siz: “Dildüwşük,” diýmäň,... olaryň gorkýan zadyndan gorkmaň, hem gorkup ürkmäň. Goşunlaryň Rebbi bolan Hudaýy mukaddes saýyň; goý, Ol siziň gorkyňyz bolsun, goý, Ol siziň ürküňiz bolsun. Şonda Ol mukaddes ýer bolar; emma Ysraýylyň iki öýi üçin büdremä daşy we büdrer gaýasy, Iýerusalimiň ilaty üçin duzak hem gapana bolar. Olaryň köpüsi büdreýärler, ýykylarlar, döwülerler, duzaga düşerler we tutulyp alnyp gidilerler.’

“The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.

“Dünýä teatrdyr. Onuň ýaşaýjylary bolan aktýorlar beýik ahyrky dramadaky öz paýlaryna düşýän roly ýerine ýetirmäge taýýarlanýarlar. Hudaý gözden ýitirilendir. Adamzadyň uly köpçüligi arasynda, adamlaryň diňe öz bähbitçi maksatlaryny amala aşyrmak üçin birleşýändiklerinden başga, hiç hili birlik ýokdur. Hudaý syn edip durandyr. Özüne garşy baş göteren raýatlary babatdaky Onuň maksatlary amala aşar. Hudaý bir möwsüm bulaşyklygyň we tertipsizligiň güýçlerine höküm sürmäge rugsat berýän hem bolsa, dünýä adamlaryň eline tabşyrylan däldir. Aşakdan çykýan bir güýç dramadaky ahyrky beýik sahnalary amala aşyrmak üçin işleýär,—Şeýtan Mesih hökmünde gelip, gizlin jemgyýetlerde özlerini biri-birine baglaýanlaryň arasynda zalymlygyň ähli aldawçylygy bilen iş edýär. Bileleşmäge bolan höwese boýun bolýanlar duşmanyň meýilnamalaryny amala aşyrýarlar. Sebäp öz netijesiniň yzyndan geler.”

“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

“Günä tas öz çägine golaýlap ýetdi. Dünýäni başagaýlyk doldurýar, we ýakyn wagtda adamzat üstüne beýik bir elhençlik iner. Ahyrzamanyň soňy juda golaýdyr. Biz, hakykaty bilýänler, tiz wagtda dünýäniň üstüne garaşylmadyk, gapyl basan belasy kimin inip geljek zada taýýarlanyp durmalydyrys.” Review and Herald, September 10, 1903.

The warning that was typified by the introduction of the Constitution in 1789, is the warning of the third angel, which returns to the second Kadesh, when the sealing of the one hundred and forty-four thousand begins. That warning is the warning of the first voice of Revelation chapter eighteen, and not only did the great buildings of New York City come down at that time, but the very essence of the Constitution was changed. The Constitution was written and based upon English law, whose basic philosophy can be simply defined as “a person is innocent, until proven guilty.” The Constitution was written for the purpose of rejecting what is known as Roman law, whose basic philosophy can be simply defined as “a person is guilty, until proven innocent.”

1789-njy ýylda Konstitusiýanyň girizilmegi bilen öňden şekillendirilen duýduryş, ýüz kyrk dört müňüň möhürlenmegi başlanda ikinji Kadeşe gaýdyp gelýän üçünji perişdäniň duýduryşydyr. Şol duýduryş Ylham kitabyň on sekizinji babyndaky birinji sesiň duýduryşydyr; şol wagtda diňe bir Nýu-Ýork şäheriniň beýik binalary ýykylman, eýsem Konstitusiýanyň hut özeni hem üýtgedildi. Konstitusiýa iňlis hukugyna esaslanylyp ýazyldy; onuň esasy pelsepesi gysgaça şeýle kesgitlenip bilner: “adam günäsizdir, günäsi subut edilýänçä.” Konstitusiýa rim hukugy diýlip bilinýäni ret etmek maksady bilen ýazyldy; onuň esasy pelsepesi bolsa gysgaça şeýle kesgitlenip bilner: “adam günäkärdir, günäsizdigi subut edilýänçä.”

The warning from the wilderness in 1789, represented by the Constitution, represents the warning of September 11, 2001, and not only did the burning buildings mark that history with a literal fulfillment, but the passage (speaking) of the Patriot Act also represented the warning.

1789-njy ýylda Konstitusiýa arkaly şekillendirilen çöldäki duýduryş 2001-nji ýylyň 11-nji sentýabryndaky duýduryşy aňladýar, hem-de ýanyp duran binalar şol taryhy göni manydaky berjaý boluş bilen alamatlandyrmak bilen çäklenmän, eýsem Patriot aktasynyň kabul edilmegi hem şol duýduryşy aňlatdy.

The Patriot Act (Uniting and Strengthening America by Providing Appropriate Tools Required to Intercept and Obstruct Terrorism Act of 2001) was introduced in the United States Congress shortly after the terrorist attacks on September 11, 2001. The bill was introduced in the House of Representatives on October 23, 2001, and in the Senate on October 24, 2001. It was signed into law by President George W. Bush on October 26, 2001. The Patriot Act aimed to enhance the government’s ability to investigate and prevent acts of terrorism and expand surveillance and law enforcement powers, and it rejected the basic and fundamental principle of English law that identifies that a man is innocent, until proven guilty. It is still used today by the elite within the government to circumvent due process of law, privacy and fair trials.

“Patriot Act” (Uniting and Strengthening America by Providing Appropriate Tools Required to Intercept and Obstruct Terrorism Act of 2001) 2001-nji ýylyň 11-nji sentýabryndaky terrorçylykly hüjümlerden gysga wagt soň Amerikanyň Birleşen Ştatlarynyň Kongresine hödürlendi. Taslama 2001-nji ýylyň 23-nji oktýabrynda Wekiller palatasyna, 2001-nji ýylyň 24-nji oktýabrynda bolsa Senata hödürlendi. Ol 2001-nji ýylyň 26-njy oktýabrynda Prezident George W. Bush tarapyndan kanun hökmünde gol çekilip kabul edildi. “Patriot Act” hökümetiň terrorçylykly hereketleri derňemek we olaryň öňüni almak mümkinçiliklerini güýçlendirmegi, gözegçilik hem-de hukuk goraýjy edaralaryň ygtyýarlyklaryny giňeltmegi maksat edinýärdi, hem-de ol iňlis hukukynyň adamyň günäsi subut edilýänçä bigünädigini ykrar edýän esasy we düýpli ýörelgesini ret etdi. Ol şu gün hem hökümetdäki saýlama gatlak tarapyndan kanunyň degişli tertibini, şahsy durmuşyň eldegrilmesizligini we adalatly kazyýet seljermelerini aýlap geçmek üçin ulanylýar.

We will continue this study in our next article.

Bu barlagy indiki makalamyzda dowam etdireris.

“What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scripture, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.

“Şu gorkuly we dabaraly wagtda biziň ýagdaýymyz nähili? Haýp, ybadathanada nähili buýsanç höküm sürýär, nähili ikiýüzlülik, nähili aldaw, geýime, boş güýmenjelere we şagalaňlara nähili söýgi, nähili üstünlige ymtylyş! Bu günäleriň hemmesi akyly garaňkyratdy, şonuň üçin ebedi zatlar saýgarylyp bilinmedi. Biz Mukaddes Ýazgylary barlamaly dälmi, dünýä taryhynyň şu döwründe nirede durandygymyzy bilmek üçin? Şu wagtda biziň hatyramyza amala aşyrylýan işe we bu töleg işiniň dowam edýän wagtynda biziň günäkärler hökmünde eýelemeli ornymyza degişli düşünjeli bolmaly dälmi? Eger biz janlarymyzyň gutulyşyna az-kem üns berýän bolsak, aýgytly bir üýtgeşme etmeli. Rebbe hakyky toba bilen ýüz tutmaly; günälerimiziň pozulyp ýok edilmegi üçin, çuň ýürek ezijilik bilen günälerimizi boýun almaly.”

“We must no longer remain upon the enchanted ground. We are fast approaching the close of our probation. Let every soul inquire, How do I stand before God? We know not how soon our names may be taken into the lips of Christ, and our cases be finally decided. What, oh, what will these decisions be! Shall we be counted with the righteous, or shall we be numbered with the wicked?

“Biz indi jadyly ýeriň üstünde mundan beýläk galmaly däldiris. Synag möhletimiziň soňuna çalt ýakynlaşýarys. Her bir jan şeýle diýip öz-özüne sowal bersin: Men Hudaýyň öňünde nähili ýagdaýda durun? Atlarymyzyň Mesihe diline näçe tiz alnyp, işlerimiziň gutarnykly çözülip bilinjekdigini biz bilmeýäris. Eý, bu hökümler nähili bolar! Biz dogruçyllaryň hatarynda hasaplanylarysmy, ýogsa erbetleriň arasynda sanalarysmy?

“Let the church arise, and repent of her back-slidings before God. Let the watchmen awake, and give the trumpet a certain sound. It is a definite warning that we have to proclaim. God commands his servants, ‘Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins.’ The attention of the people must be gained; unless this can be done, all effort is useless; though an angel from heaven should come down and speak to them, his words would do no more good than if he were speaking into the cold ear of death. The church must arouse to action. The Spirit of God can never come in until she prepares the way. There should be earnest searching of heart. There should be united, persevering prayer, and through faith a claiming of the promises of God. There should be, not a clothing of the body with sackcloth, as in ancient times, but a deep humiliation of soul. We have not the first reason for self-congratulation and self exaltation. We should humble ourselves under the mighty hand of God. He will appear to comfort and bless the true seekers.

“Ybadathana turup, Hudaýyň öňünde öz ýüz dönderişleri üçin toba etsin. Garawullar oýansynlar we surnaýa anyk ses berip galsynlar. Bu biziň yglan etmeli kesgitli duýduryşymyzdyr. Hudaý Öz hyzmatkärlerine şeýle buýurýar: ‘Gaty ses bilen gygyr, saklanma, sesiňi surnaý ýaly göter, halkyma olaryň hyýanatlaryny, Ýakubyň öýüne-de olaryň günälerini görkez.’ Halkyň ünsüni gazanmak zerurdyr; eger bu başarılmasa, ähli tagalla biderekdir; asmandan bir perişde düşüp gelip, olar bilen gepleşen hem bolsa, onuň sözleri sowuk ölüm gulagyna gepleýän ýaly bolmakdan artyk peýda etmezdi. Ybadathana herekete gelmek üçin oýanylmalydyr. Hudaýyň Ruhy ol ýol taýýarlamazdan hiç haçan gelmez. Ýüregi çynlakaý barlamak bolmalydyr. Birlikde, durnukly doga bolmalydyr, we iman arkaly Hudaýyň wadalaryna eýe çykylmalydyr. Gadymy döwürlerde bolşy ýaly bedeni çuwala bürenmek däl, eýsem janyň çuňňur peseldilmegi bolmalydyr. Özümizi gutlamak we özümizi beýgeltmek üçin biziň iň ilkinji esasymyz hem ýokdur. Biz Hudaýyň gudratly eliniň astynda özümizi peseltmelidiris. Ol hakyky gözleýjileri teselli bermek we ak pata bermek üçin peýda bolar.”

“The work is before us; will we engage in it? We must work fast, we must go steadily forward. We must be preparing for the great day of the Lord. We have no time to lose, no time to be engaged in selfish purposes. The world is to be warned. What are we doing as individuals to bring the light before others? God has left to every man his work; everyone has a part to act, and we cannot neglect this work except at the peril of our souls.

Öňümizde iş dur; biz oňa girişermikä? Biz çalt işlemelidiris, yzygiderli öňe gitmelidiris. Rebbiň beýik güni üçin taýýarlanylmalydyrys. Ýitirer ýaly wagtymyz ýok, bencil maksatlara berlip ýaşar ýaly wagtymyz ýok. Dünýä duýdurylymalydyr. Nury başgalaryň öňünde görkezmek üçin biz şahs hökmünde näme edýäris? Hudaý her bir adama öz işini ynanyp tabşyrdy; her kimiň ýerine ýetirmeli paýy bardyr, we biz bu işi diňe öz janlarymyzyň howp astyna düşmegi bahasyna äsgermezlik edip bileris.

“O my brethren, will you grieve the Holy Spirit, and cause it to depart? Will you shut out the blessed Saviour, because you are unprepared for his presence? Will you leave souls to perish without the knowledge of the truth, because you love your ease too well to bear the burden that Jesus bore for you? Let us awake out of sleep. ‘Be sober, be vigilant; because your adversary the Devil, as a roaring lion, walketh about, seeking whom he may devour.’” Review and Herald, March 22, 1887.

“Eý doganlarym, siz Mukaddes Ruhy gamgyn eder we onuň gitmegine sebäp bolarsyňyzmy? Onuň huzuryna taýyn däldigiňiz üçin, mübärek Halasgäri daşarda galdyrarsyňyzmy? Isa siziň üçin göteren ýüki götermäge öz rahatlygyňyzy aşa söýýändigiňiz sebäpli, hakykatyň biliminden mahrum bolup, janlaryň heläk bolmagyna ýol berersiňizmi? Geliň, ukudan oýanalalyň. ‘Aýdyň-sagdyn boluň, hüşgär boluň; çünki garşydaşyňyz Iblis güýçli arslan kibi aýlanyp gezýär, kimi ýuwutjagyny agtarýar.’” Review and Herald, March 22, 1887.