All the prophets agree with one another, and they all testify more specifically about the end of the world than the days in which they lived. Their testimony is to be applied in the prophetic period of the sealing time of the one hundred and forty-four thousand, for that is where the effect of every vision occurs. Isaiah, in chapter six, in vision was allowed to look into the Most Holy Place, during the period of the sealing time of the one hundred and forty-four thousand, where He saw God’s glory. We know it was post-September 11, 2001, for he heard the angels in verse three, identify that the earth was then full of His glory.

Ähli pygamberleriň hemmesi biri-biri bilen ylalaşýar, we olaryň hemmesi öz ýaşan günlerinden has anyklykda dünýäniň ahyry barada şaýatlyk edýärler. Olaryň şaýatlygy bir ýüz kyrk dört müňüň möhürleniş döwrüniň pygamberlik döwründe ulanylmalydyr, çünki her bir görümiň täsiri şol ýerde ýüze çykýar. Işaýa altynjy bapda, görümdä bir ýüz kyrk dört müňüň möhürleniş döwründe Iň Mukaddes Ýere nazar salmaga rugsat aldy; şol ýerde ol Hudaýyň şöhratyny gördi. Munuň 2001-nji ýylyň 11-nji sentýabryndan soň bolandygyny bilýäris, çünki üçünji aýatda ol perişdeleriň şol wagt ýeriň Onuň şöhratyndan doludygyny aýdýandyklaryny eşitdi.

“When God was about to send Isaiah with a message to His people, He first permitted the prophet to look in vision into the holy of holies within the sanctuary. Suddenly the gate and the inner veil of the temple seemed to be uplifted or withdrawn, and he was permitted to gaze within, upon the holy of holies, where even the prophet’s feet might not enter. There rose before him a vision of Jehovah sitting upon a throne high and lifted up, while the train of His glory filled the temple. Around the throne were seraphim, as guards about the great King, and they reflected the glory that surrounded them. As their songs of praise resounded in deep notes of adoration, the pillars of the gate trembled, as if shaken by an earthquake. With lips unpolluted by sin, these angels poured forth the praises of God. ‘Holy, holy, holy, is the Lord of hosts,’ they cried; ‘the whole earth is full of His glory.’ [See Isaiah 6:1–8.]

“Hudaý Öz halkyna bir habary bilen Işaýany ibermäge taýýarlananda, ilki bilen pygambere mukaddes çadyryň içindäki iň mukaddes ýere görnüşde nazar aýlamaga rugsat berdi. Birden ybadathananyň derwezesi bilen içki perdesi göterilen ýa-da aýrylan ýaly boldy, we oňa, hatda pygamberiň aýagy hem girip bilmejek şol iň mukaddes ýeriň içine seretmäge rugsat berildi. Onuň öňünde beýik we ýokary göterilen tagtda oturan Ýehowanyň görnüşi peýda boldy, Onuň şöhratynyň etegi bolsa ybadathanany doldurýardy. Tagtyň daş-töwereginde beýik Patyşanyň goragçylary kimin seraflar bardy, olar özlerini gurşap alan şöhraty şöhlelendirýärdiler. Olaryň wasp aýdymlary çuň tagzym sesleri bilen ýaňlananda, derwezäniň sütünleri ýer titremesinde sarsan ýaly titredi. Günä bilen harlanmadyk dodaklary bilen bu perişdeler Hudaýa wasplar döküp saçýardylar. “Mukaddes, mukaddes, mukaddesdir Hökmürowan Reb,” diýip olar gygyryşdylar; “bütin ýer ýüzi Onuň şöhratyndan doludyr.” [Seret Işaýa 6:1–8.]

“The seraphim around the throne are so filled with reverential awe as they behold the glory of God, that they do not for an instant look upon themselves with admiration. Their praise is for the Lord of hosts. As they look into the future, when the whole earth shall be filled with His glory, the triumphant song is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of hosts.’ They are fully satisfied to glorify God; abiding in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His bidding, in worshiping Him, their highest ambition is reached.” Gospel Workers, 21.

Tagtyň töweregindäki serafimler Hudaýyň şöhratyna syn edenlerinde şeýle bir çuň hormat we mukaddes gorky bilen doludyrlar welin, olar özlerine bir pursat hem haýran galyp bakmaýarlar. Olaryň ähli öwgüsi Goşunlaryň Rebbi üçindir. Olar geljege nazar salyp, bütin ýeriň Onuň şöhraty bilen doljak wagtyny görenlerinde, ýeňişli aýdym sazly owaz bilen biri-birinden ýaňlanyp şeýle diýýär: “Mukaddes, mukaddes, mukaddesdir Goşunlaryň Rebbi.” Olar Hudaýa şöhrat bermek bilen doly kanagatlanýarlar; Onuň huzurynda galyp, Onuň razyçylykly ýylgyryşynyň astynda, olar başga hiç zady islemeýärler. Onuň keşbini götermekde, Onuň buýrugyny ýerine ýetirmekde, Oňa ybadat etmekde, olaryň iň beýik islegi amala aşýar. Gospel Workers, 21.

In agreement with Isaiah, the prophet Ezekiel was also allowed to see into the Most Holy Place. Ezekiel’s vision began in chapter one, verse one.

Işaýa bilen ylalaşyklylykda, pygamber Ezekiel hem Iň Mukaddes Ýere nazar salmaga ýol berlenlerden boldy. Ezekieliň görgüsi birinji babyň birinji aýatynda başlandy.

Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.

Otuzynjy ýylda, dördünji aýda, aýyň bäşinji güni şeýle boldy: men Kebar derýasynyň boýunda ýesirleriň arasynda bolanymda, asmanlar açyldy, we men Hudaýyň görnüşlerini gördüm. Ezekiel 1:1.

His vision continues on for chapters, and it is a continuation of the same vision in chapters eight and nine, which identifies the sealing of the one hundred and forty-four thousand. We know this by his careful testimony.

Onuň görnüşi baplar boýunça dowam edýär we bu sekizinji hem dokuzynjy baplarda beýan edilen şol bir görnüşiň dowamy bolup, ýüz kyrk dört müň adamyň möhürlenmegini görkezýär. Biz muny onuň ünsli şaýatlygy arkaly bilýäris.

And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Ezekiel 8:1–4.

Altynjy ýylda, altynjy aýda, aýyň bäşinji gününde, men öz öýümde otyrkam we Ýahudanyň ýaşululary meniň öňümde otyrkalar, şol ýerde Reb Hudaýyň eli üstüme düşdi. Şonda men gördüm, ine, oda meňzeş bir şekil bardy: onuň biline meňzeş ýerinden aşak tarapa çenli ot; biline meňzeş ýerinden ýokary tarapa bolsa ýagtylygyň görnüşi, kehribaryň reňki ýalydy. Ol eliň bir görnüşini uzadyp, saçymyň bir tutamyndan meni tutdy; Ruh meni ýer bilen asmanyň arasynda ýokary göterdi-de, Hudaýyň wahylarynda Iýerusalime, demirgazyga garap duran içki derwezäniň agzyna getirdi; şol ýerde gabanç hereketini döredýän gabanç butunyň orny bardy. Ine, Ybraýyl Hudaýynyň şöhraty-da, düzlükde gören wahyma laýyklykda, şol ýerde idi. Ezekiel 8:1–4.

The vision of chapters eight and nine that identify the two classes that are developed during the sealing of the one hundred and forty-four thousand, was, “according to the vision that” Ezekiel had seen “in the plain.” The vision he had seen in the plain is identified in chapter three.

Sekizinji we dokuzynjy baplardaky, ýüz kyrk dört müňüň möhürlenmegi döwründe kemala getirilýän iki topary kesgitleýän görnüş, Ezekieliň “düzlükde” gören “görnüşine görä” idi. Onuň düzlükde gören görnüşi üçünji bapda kesgitlenýär.

And the hand of the Lord was there upon me; and he said unto me, Arise, go forth into the plain, and I will there talk with thee. Then I arose, and went forth into the plain: and, behold, the glory of the Lord stood there, as the glory which I saw by the river of Chebar: and I fell on my face. Ezekiel 3:22, 23.

Rebbiň eli ol ýerde meniň üstümdedi; we Ol maňa şeýle diýdi: «Tur, düzlüge git, Men şol ýerde sen bilen gepleşerin». Şonda men turdum-da, düzlüge gitdim; ine, Rebbiň şöhraty Kebar derýasynyň boýunda gören şöhratym ýaly ol ýerde durdy; men ýüzüme ýykyldym. Ezekiel 3:22, 23.

Ezekiel’s vision of the “plain,” was as the “glory which” Ezekiel “saw by the river of Chebar,” and that was the vision of chapter one, verse one. The vision of the sealing in chapter nine, and the vision of the “plain,” were simply continuations of the vision of the river Chebar. It was a vision of the glory of God in the Most Holy Place, during the sealing of the one hundred and forty-four thousand, just as was Isaiah’s vision. Isaiah’s vision was identifying God’s work of raising up messengers during the sealing time, and in chapter two and three, Ezekiel identifies that very work in greater detail than Isaiah, for he illustrates a messenger who is to carry a message to Laodicean Adventism, and in order to understand the message he is to carry to the rebellious people who are being passed by, Ezekiel is commanded to eat the little book, that was in the angel’s hand when He descended on September 11, 2001.

Ezekieliň “düzlük” baradaky görnüşi, Ezekieliň “Hebar derýasynyň boýunda gören şöhraty” ýaly bolupdy, ol hem birinji babyň birinji aýatyndaky görnüşdi. Dokuzynjy bapdaky möhürleme görnüşi bilen “düzlük” baradaky görnüş, diňe Hebar derýasynyň görnüşiniň dowamyndan ybaratdy. Bu, ýüz kyrk dört müňüň möhürlenişi döwründe, edil Işaýanyň görnüşindäki ýaly, Iň Mukaddes Ýerdäki Hudaýyň şöhratynyň görnüşidi. Işaýanyň görnüşi möhürleme wagtynda habarçylary galdyrmak baradaky Hudaýyň işini kesgitleýärdi, Ezekiel bolsa ikinji we üçünji baplarda şol işi Işaýadan has giňişleýin aýdyňlaşdyrýar; çünki ol Laodikeýa Adventizmine bir habary ýetirmeli bolan bir habarçyny suratlandyrýar, we onuň ýüzünden geçilip gidilýän pitneçi halka ýetirmeli habaryna düşünmegi üçin, Ezekiele 2001-nji ýylyň 11-nji sentýabrynda perişde inende Onuň elinde bolan kiçijik kitaby iýmek buýruk berilýär.

Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Ezekiel 3:1–9.

Ol maňa şeýle diýdi: «Eý adam ogly, tapýanyňy iý; şu tomary iý-de, gidip Ysraýyl öýüne geple». Şonda men agzymy açdym, ol bolsa şol tomary maňa iýdirdi. Şeýle hem ol maňa diýdi: «Eý adam ogly, garnyňa iýdir, içiňi saňa berýän şu tomarymdan doldur». Şondan soň men ony iýdim; ol agzymda tagamy boýunça bal ýaly süýji boldy. Soňra ol maňa diýdi: «Eý adam ogly, git, Ysraýyl öýüne bar-da, olara Meniň sözlerim bilen geple. Çünki sen geň gepleýişli we dili agyr halka däl-de, Ysraýyl öýüne iberildiň; sözlerine düşünip bilmejek geň gepleýişli we dili agyr köp halklara däl. Elbetde, seni olara iberen bolsadym, olar saňa gulak asardylar. Emma Ysraýyl öýi saňa gulak asmaz; çünki olar Maňa gulak asmaýarlar; sebäbi bütin Ysraýyl öýi ýüzsüz we ýüregi gatydyr. Ine, Men seniň ýüzüňi olaryň ýüzlerine garşy berk etdim, maňlaýyňy hem olaryň maňlaýlaryna garşy berk etdim. Maňlaýyňy çakmak daşyndan hem gaty göwher deý edip goýdum; olardan gorkma, ýüzlerine garap ürkme, olaryň başbozujy öý bolandygyna garamazdan». Ezekiýel 3:1–9.

A Gentile in the Bible is a stranger, and a stranger speaks strange speech. Ezekiel was sent to the house of modern Israel, which in the sealing time is the Laodicean Seventh-day Adventist church, which is being passed by. The message during the sealing time of the one hundred and forty-four thousand is for God’s church, which is first judged, and then at the soon-coming Sunday law, the second voice of Revelation chapter eighteen, calls God’s Gentile flock out of Babylon. When Isaiah, in chapter six, is representing those who accept the calling of being sent to the rebellious house with the Laodicean message, he is forewarned that they are a people who in seeing, do not perceive, and in hearing, do not understand. Isaiah records the very attribute that Jesus quoted from Isaiah, chapter six, when He assigned that very attribute to the quibbling Jews who were being passed by in the history of Christ.

Mukaddes Kitap’ta bir uluslardan olan, yabancıdır; yabancı da yabancı bir dil konuşur. Hezekiel, mühürleme zamanında geçilip bırakılan modern İsrail’in evine gönderildi; bu ev, Laodikya’daki Yedinci Gün Adventist kilisesidir. Yüz kırk dört binlerin mühürlenmesi sırasında verilen mesaj, önce yargılanan Allah’ın kilisesinedir; sonra da yakında gelecek Pazar yasası vaktinde, Vahiy on sekizinci bölümün ikinci sesi, Allah’ın uluslardan olan sürüsünü Babil’den dışarı çağırır. Yeşaya, altıncı bölümde, Laodikya mesajıyla asi eve gönderilme çağrısını kabul edenleri temsil ederken, görmekle görmeyen ve işitmekle anlamayan bir halk oldukları konusunda önceden uyarılır. Yeşaya, İsa’nın Mesih tarihindeki geçilip bırakılan, çekişken Yahudilere aynı niteliği yüklediği vakit, Yeşaya altıncı bölümden alıntıladığı o niteliğin ta kendisini kaydeder.

In chapter twelve, Ezekiel also employs the very same terminology, thus specifically placing chapter twelve, into the sealing time of the one hundred and forty-four thousand.

On ikinji bapda, Ezekiel hem edil şol bir terminologiýany ulanýar, şeýlelikde on ikinji baby anyk ýüz kyrk dört müňüň möhürleniş döwrüne degişli edýär.

The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.

Rebbiň sözi maňa ýene gelip şeýle diýdi: Ynsan ogly, sen gozgalaňçy bir öýüň arasynda ýaşaýarsyň; olaryň görmäge gözleri bar, emma görenoklar; eşitmäge gulaklary bar, emma eşidenoklar; çünki olar gozgalaňçy bir öýdür. Ezekiel 12:1, 2.

Ezekiel chapter twelve, is identifying the sealing time of the one hundred and forty-four thousand, and in so doing he addresses the counterfeit latter rain message that is offered by the drunkards of Ephraim who rule the people of Jerusalem, the drunkards who cannot read the book that is sealed. Their counterfeit latter rain message is based upon placing the prophetic visions of God’s Word far off into the future.

Hezekieliň on ikinji baby bir ýüz kyrk dört müňüň möhürleniş wagtyny görkezýär we şeýle etmek bilen, Iýerusalemiň halkyna höküm sürýän, möhürlenen kitaby okap bilmeýän Efraýymyň serhoşlarynyň hödürleýän galp ahyrky ýagyn habaryna ýüzlenýär. Olaryň galp ahyrky ýagyn habary Hudaýyň Sözüniň pygamberlik görnüşlerini geljege juda uzak süýşürip goýmak esasynda gurlandyr.

In verses three through fifteen, Ezekiel is instructed to illustrate God’s people going into the captivity in Babylon. The captivity in Babylon represents the soon-coming Sunday law, and then in verses sixteen through twenty, he identifies the famine that accompanies the destruction of the cities that begins at the hour of the great earthquake, which is the soon-coming Sunday law. The benefits of country living during that crisis time are there represented, and then in verses twenty-one to twenty-eight, we have the passage that was recognized as present truth in Millerite history. The passage is quoted word for word in The Great Controversy in the description of Millerite history in the book.

Üçünji âyetden on bäşinji âyete çenli Hezekiele Hudaýyň halkynyň Bablyndaky ýesirlige gidýändigini şekillendirmek tabşyrylýar. Bablyndaky ýesirlik ýakynda geljek Ýekşenbe kanunyny aňladýar; soňra on altynjy âyetden ýigriminji âyete çenli bolsa, ol uly ýer titremesiniň sagadynda başlanýan şäherleriň weýran edilmegine ýoldaş bolýan açlygy kesgitleýär; bu hem ýakynda geljek Ýekşenbe kanunydyr. Şol krizis döwründe oba ýerinde ýaşamagyň peýdalary hem şol ýerde görkezilýär; soňra ýigrimi birinji âyetden ýigrimi sekizinji âyete çenli bolsa, biz Millerit taryhynda häzirki hakykat hökmünde ykrar edilen parçany görýäris. Bu parça kitapdaky Millerit taryhynyň beýanynda The Great Controversy eserinde sözme-söz getirilýär.

And 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; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, 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, saith the Lord God. Ezekiel 12:21–28.

Rebbiň sözi maňa gelip şeýle diýdi: «Eý, ynsan ogly, Ysraýyl ýurdunda ýaýran: “Günler uzalýar, her bir görnüş hem puja çykýar” diýilýän bu nakyl nämedir? Şonuň üçin olara diý: Reb Hudaý şeýle diýýär: Men bu nakyly bes etdirerin, indi muny Ysraýylda nakyl edip ulanmazlar. Emma olara diý: Günler golaýlady, her bir görnüşiň amala aşmagy hem golaýlady. Çünki Ysraýyl öýünde indi ne bihuda bir görnüş, ne-de ýaranjaň falçylyk bolar. Sebäbi Men Rebdirin: Men sözlärin, aýdýan sözüm hem ýerine ýeter; ol indi gaýra goýulmaz. Çünki, eý pitneçi öý, siziň günleriňizde Men sözümi aýdaryn we ony ýerine ýetirerin» diýýär Reb Hudaý. Ýene Rebbiň sözi maňa gelip şeýle diýdi: «Eý, ynsan ogly, ine, Ysraýyl öýi: “Onuň görýän görnüşi entek köp günler üçindir, ol juda uzak zamanlar hakda pygamberlik edýär” diýýär. Şonuň üçin olara diý: Reb Hudaý şeýle diýýär: Indi Meniň sözlerimden hiç biri gaýra goýulmaz; eýsem Meniň aýdan sözüm ýerine ýetiriler» diýýär Reb Hudaý. Hezekiýel 12:21–28.

The counterfeit latter rain message that is presented in the sealing time of the one hundred and forty-four thousand claims “the days are prolonged, and every vision faileth.” After all, did not those messengers represented by Moses, Elijah, Ezekiel, Isaiah and John fail in their prediction of July 18, 2020? The Laodicean Adventist’s message at that time is “the vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” In that history not only will every vision come to pass, but the messenger is to tell the lost house of modern Israel, “Thus saith the Lord God,” “I will make” the counterfeit “proverb” of Laodicean Adventism “to cease.” Tell them, “The days are at hand, and the effect of every vision.” “There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God.”

Bir ýüz kyrk dört müňüň möhürleniş döwründe hödürlenýän galp giçki ýagmyr habary: “günler uzadyldy, her bir görnüş hem puja çykýar” diýip öňe sürýär. Ahyrsoňy, Musa, Ylýas, Hezekiýel, Işaýa we Ýahýa arkaly şekillendirilen şol habarçylar 2020-nji ýylyň 18-nji iýuly baradaky öňünden aýdanlarynda şowsuzlyga uçramadylarmy? Şol wagtda Laodikeli Adwentistiň habary: “onuň görýän görnüşi köp günler soňra degişlidir, ol juda uzak döwürler hakda pygamberlik edýär” diýen habardyr. Şol taryhda diňe bir her bir görnüş hasyl bolmak bilen çäklenmän, eýsem habarçy hem häzirki zamanyň Ysraýylynyň ýiten öýüne: “Reb Hudaý şeýle diýýär”, “Men” Laodikeli Adwentizmiň galp “nakylyny” “ýok eder” diýmelidir. Olara: “Günler golaýlady, her bir görnüşiň netijesi hem” diýip aýt. “Menden çykan sözleriň hiç biri indi gaýra goýulmaz; emma Meniň aýdan sözüm berjaý ediler, diýip Reb Hudaý aýdýar.”

The Laodicean message requires that the message identifies that the days are at hand when the effect of every vision is to take place, and those days are the days of the sealing of the one hundred and forty-four thousand. The essential point that should not be missed in the passage is that God directly states that in the “days,” which represent the period of the sealing time, He would cause Laodicean Adventism’s “vain vision,” their “flattering divination,” and their counterfeit “proverb” to cease. God causes their counterfeit latter rain message to cease before the soon-coming Sunday law, for He causes it to cease in the days He is addressing. He causes it to cease, by confirming the true latter rain message as He is lifting up those who are chosen to be the ensign at the soon coming Sunday law. Those chosen ones are sealed before the “earthquake”.

Laodikeýa ýüzlenmesi, habaryň her görnüşli wahynyň täsiriniň amala aşjak günleriniň golaýlaşandygyny kesgitlemegini talap edýär, we şol günler ýüz kyrk dört müňüň möhürlenýän günleridir. Parçada gözden salynmaly bolmadyk esasy nokat şudur: Hudaý möhürleme döwrüni aňladýan şol “günlerde” Laodikeýa Adventizminiň “biderek wahysyny”, olaryň “ýaranjaň palçylygyny” we olaryň galp “nakylyny” ýok etjekdigini göni beýan edýär. Hudaý olaryň galp soňky ýagyn habaryny ýakyn geljek Ýekşenbe kanunyndan öň bes etdirýär, çünki Ol ony ýüzlenýän şol günlerinde bes etdirýär. Ol ony, ýakyn wagtda geljek Ýekşenbe kanunynda alamat bolup durmak üçin saýlananlary ýokary galdyrýan wagtynda, hakyky soňky ýagyn habaryny tassyk etmek arkaly bes etdirýär. Şol saýlananlar “ýertitremeden” öň möhürlenýär.

The other way He causes the vain proverb of the counterfeit latter rain message to cease is by the arrival of the unexpected and escalating judgments of God, that come as an overwhelming surprise to the children of darkness, but are part of the very message the children of light will have been predicting. The history we are now entering into is about to be confronted by God’s judgments. Those judgments are represented repeatedly in God’s Word, and the period of the sealing, which began on September 11, 2001, is where every vision, including the visions of God’s judgments, must arrive, for His Word never fails.

Ol galp soňky ýagyşyň galp habarynyň bihuda nakylyny bes etdirýän başga bir ýol bolsa, garaňkylygyň perzentlerine bütinleý geň we sarsdyryjy täsir edýän, emma ýagtylygyň perzentleriniň öňünden yglan edip gelen habarynyň hut özi bolan, Hudaýyň garaşylmadyk hem barha güýçlenýän hökmleriniň gelmegidir. Häzir biziň girip barýan taryhymyz Hudaýyň hökmleri bilen ýüzbe-ýüz boljakdyr. Şol hökmler Hudaýyň Sözünde gaýta-gaýta beýan edilýär, hem-de 2001-nji ýylyň 11-nji sentýabrynda başlan möhürleniş döwri — Hudaýyň hökmleri baradaky görnüşler hem goşmak bilen — her bir görnüşiň gelip ýetmeli ýeri bolup durýar, çünki Onuň Sözi hiç wagt puja çykmaz.

In previous articles we demonstrated that the first three chapters in the book of Daniel, represent the three angel’s messages of Revelation chapter fourteen. Chapter two, is the second angel’s message, and is therefore an illustration of the second test in the sealing period. The first test was chapter one, and it was the dietary test of whether a person would choose heavenly food or the food of Babylon. Chapter two, was represented by the hidden truth within Nebuchadnezzar’s dream of the image of beasts, which are kingdoms.

Öňki makalalarda biz Danyýel kitabynyň ilkinji üç bapynyň Ylham kitabynyň on dördünji babyndaky üç perişdäniň habarlaryny aňladýandygyny görkezdik. Ikinji bap ikinji perişdäniň habarydyr, şonuň üçin hem möhürleniş döwründäki ikinji synagyň bir mysalydyr. Birinji synag birinji bapdy, ol bolsa adamyň asman iýmitini ýa-da Wawilonyň iýmitini saýlajakdygy baradaky berhiz synagydy. Ikinji bap, Nebukadnesaryň patyşalyklary aňladýan haýwan şekilli büt baradaky düýşüniň içindäki gizlin hakykat arkaly görkezildi.

Daniel two, represents the image of the beast test during the sealing of the one hundred and forty-four thousand, and it contains an understanding that is hidden, for Nebuchadnezzar was unable to remember the dream. It represents a hidden truth that is unsealed in the history of the one hundred and forty-four thousand, and a hidden truth concerning the kingdoms of Bible prophecy represented in the image. It represented a life-or-death test for Daniel and the three worthies, and also for the Chaldean wise men who ate of the Babylonian diet.

Danyýlyň ikinji baby ýüz kyrk dört müňüň möhürleniş döwründäki haýwanyň şekili synagyny aňladýar we onda gizlin bolan bir düşünje bar; çünki Nebukadnesar düýşi ýadyna salyp bilmedi. Ol ýüz kyrk dört müňüň taryhynda möhüriniň açylýan gizlin hakykatyny, şeýle hem şekilde görkezilen Mukaddes Kitap pygamberlikleriniň patyşalyklary hakdaky gizlin hakykaty aňladýar. Bu, Danyýyl bilen üç sadyk ýigidiň, şeýle hem Wawilonyň iýmitinden iýen Kaldeli dana adamlaryň hem üçin ýaşaýyş-ýa ölüm synagyny aňladýardy.

Ellen White was shown that the image of the beast would be formed “before probation closes, for it is the great test for the people of God, by which their eternal destiny will be decided.” The hidden dream of Nebuchadnezzar represents that test. The hidden truth of the image that has been revealed in these days, when the effect of every vision is no longer prolonged, is that Jesus, as Alpha and Omega, identified in the first and the last references to the kingdoms of Bible prophecy that the eighth beast is of the seven.

Ellen Waýta haýwanyň keşbiniň “merhemet möhleti ýapylmazyndan öň emele geljekdigi görkezildi, çünki ol Hudaýyň halky üçin olaryň ebedi ykbalynyň kesgitlenjek uly synagydyr.” Nebukadnesaryň gizlin düýşi şol synagy aňladýar. Bu günlerde, her bir görnüşiň täsiriniň indi uzaldylmaýan döwründe açylan keşbiň gizlin hakykaty şudur: Isa, Alfa we Omega hökmünde, Mukaddes Kitabyň pygamberliklerindäki patyşalyklara degişli ilkinji we soňky salgylanmalarda sekizinji haýwanyň şol ýedidendigini kesgitledi.

The eighth beast of Revelation chapter seventeen, that is of the seven, is the papal power who has been returned to the throne of the earth, and the deeper hidden secret that has been revealed is that as the United States forms an image of the beast in this nation, it also will represent the phenomenon of the eighth, being of the seven. The sixth president since the time of the end in 1989, who is the rich president who stirred up all the realm of the dragon received a deadly political wound at the hands of the progressive, woke, liberal globalists in 2020, as the Republican horn was assassinated in the streets by the atheistic beast of Revelation chapter eleven.

Açylma kitabynyň on ýedinji babyndaky, ýedidendir diýlen sekizinji haýwan, ýer ýüzüniň tagtyna gaýtadan getirilip çykarylan papalyk häkimiýetidir; aýan edilen has çuň we gizlin syr bolsa şudur: Amerikanyň Birleşen Ştatlary bu milletde haýwanyň keşbini döredeninde, ol hem sekizinjiniň — ýagny ýedidendir bolan hadysasyny — wekilçilik eder. Ahyrzamanyň 1989-njy ýyldaky döwründen bäri altynjy prezident bolan, ähli aždarha älemini gozgap galan baý prezident, 2020-nji ýylda progressiw, “woke”, liberal globalistleriň eli bilen ölüm howply syýasy ýara aldy; edil şeýle hem Respublikan şah Açylyş kitabynyň on birinji babyndaky hudaýsyz haýwan tarapyndan köçelerde öldürildi.

At the same time the movement of the third angel, received a deadly wound on July 18, 2020, at the hands of the atheistic beast of Revelation chapter eleven. That movement had been made up of Laodicean Seventh-day Adventists, and in 2023, the movement was raised up as the Philadelphian movement of the third angel. Both horns were slain in 2020, and both horns stand up after three and a half symbolic days. The formation of the political image of the beast consists of the combination of Church and State in the United States, and the beast they make an image of in the last days is the eighth beast, that is of the seven. When the image beast is formed in the United States it will possess that very prophetic attribute of the eighth beast of Rome.

Şol bir wagtda üçünji perişdäniň hereketi, Ylham kitabynyň on birinji babyndaky ateistik haýwanyň eli bilen, 2020-nji ýylyň 18-nji iýulynda ölüm howply ýara aldy. Ol hereket Laodikiýadaky Ýedinji gün adventistlerinden düzülipdi, we 2023-nji ýylda şol hereket üçünji perişdäniň Filadelfiýaly hereketi hökmünde gaýtadan galdyryldy. Iki şah hem 2020-nji ýylda öldürildi, we iki şah hem üç ýarym simwolik günden soň ýene dikilýär. Haýwanyň syýasy keşbiniň emele gelişi Amerikanyň Birleşen Ştatlarynda Ybadathana bilen Döwletiň birleşmeginden ybaratdyr, we olaryň ahyrky günlerde keşbini edýän haýwany, ýediniň içinden bolan sekizinji haýwandyr. Haçan-da keşp haýwan Amerikanyň Birleşen Ştatlarynda emele getirilse, ol hut şol Rimyň sekizinji haýwanyna degişli pygamberlik häsiýetine eýe bolar.

When the image of the beast test is fulfilled upon the true Protestant horn, those who recognize the prophetic truths associated with the formation of the image of the beast in both horns of the earth beast, will be sealed for eternity with the image of Christ. Those foolish virgins that have accepted the vain and flattering vision will have formed the image of the beast for eternity.

Haçan-da wagşy haýwanyň keşbi synagy hakyky protestant şahynda amala aşanda, ýerdäki haýwanyň iki şahynda-da wagşy haýwanyň keşbiniň emele gelşi bilen baglanyşykly pygamberlik hakykatlaryny ykrar edýänler, ebedilik üçin Mesihiň keşbi bilen möhürlenerler. Bimany we ýaranjaň görnüşi kabul eden şol akylsyz gyzlar bolsa, ebedilik üçin wagşy haýwanyň keşbini emele getiren bolarlar.

“It was this that the prophet Ezekiel saw when before his astonished gaze were portrayed symbols that revealed a Power overruling the affairs of earthly rulers. Wheels intersecting one another were moved by four living beings. High above all these ‘was the likeness of a throne, in appearance like sapphire; and seated above the likeness of a throne was a likeness as it were of a human form.’ Ezekiel 1:26, RSV.

Bu, pygamber Ezekieliň haýran galan nazarynyň öňünde ýer ýüzüniň hökümdarlarynyň işlerine höküm sürýän Bir Gudratly Güýji açyp görkezýän nyşanlar şekillendirilende onuň gören zady bolupdy. Biri-biriniň içinden geçýän tigirler dört janly jandar tarapyndan hereket etdirilýärdi. Bularyň hemmesiniň has ýokarsynda “tagtyň bir meňzeşi bardy, daşky görnüşi sapfire meňzeýärdi; tagtyň meňzeşiniň üstünde bolsa ynsan keşbine meňzeş bir meňzeşlik otyrdy.” Ezekiel 1:26, RSV.

“The wheels, so complicated that at first sight they appeared to be in confusion, moved in perfect harmony. Heavenly beings were impelling those wheels. The complicated play of human events is under divine control. Amidst the strife and tumult of nations He that sits above the cherubim still guides the affairs of this earth. To every nation and individual God has assigned a place in His great plan. Today men and nations are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

“Tigirler şeýle bir çylşyrymlydy welin, ilkinji garaýyşda olar bulaşyklyk içindä ýaly görünýärdi, ýöne olar kämil sazlaşykda hereket edýärdiler. Asman barlyklary şol tigirleri herekete getirýärdiler. Adamzat durmuşyndaky çylşyrymly wakalaryň akymy Hudaýyň ygtyýarly gözegçiligi astyndadyr. Milletleriň göreşi we galmagaly arasynda keruplaryň ýokarsynda Oturan henizem bu ýeriň işlerini ugrukdyrýar. Her bir millete we her bir adama Hudaý Öz beýik meýilnamasynda bir orun belläpdir. Şu gün adamlar-da, milletler-de öz saýlawlary bilen özleriniň ykbalyny kesgitleýärler, we Hudaý Öz maksatlarynyň amala aşmagy üçin hemmesini Öz erkine tabyn edip dolandyrýar.

“The prophecies which the great I AM has given in His Word tell us where we are in the procession of the ages. All that prophecy has foretold until the present time has been traced on the pages of history, and all which is yet to come will be fulfilled in its order.

Beýik MEN ÖZÜMÖN Öz Sözü arkaly beren pygamberlikleri, asyrlaryň akyşynda biziň nirede durandygymyzy bize görkezýär. Pygamberligiň şu wagta çenli öňünden aýdan zatlarynyň bary taryhyň sahypalarynda yzarlanandyr, entek gelmeli zatlaryň hemmesi-de öz tertibinde ýerine ýetiriler.

“The signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. The Saviour prophesied of events to precede His coming: ‘Ye shall hear of wars and rumors of wars… . Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7. Rulers and statesmen recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.

Zamanyň alamatlary beýik we dabaraly wakalaryň bosagasynda durandygymyzy yglan edýär. Biziň dünýämizde hemme zat tolgunyşyk içindedir. Halasgär Öz gelmeginiň öňüsyrasynda boljak wakalar barada pygamberlik etdi: «Urşlar we uruş habarlary hakynda eşidersiňiz…. Millet millete garşy, patyşalyk patyşalyga garşy galar; dürli ýerlerde açlyklar, ýokanç keseller we ýer titremeler bolar». Matta 24:6, 7. Hökümdarlar we döwlet işgärleri beýik hem aýgytlaýjy bir zadyň bolup geçmekçi bolýandygyny—dünýäniň ägirt uly bir krizisiň bosagasynda durandygyny—ykrar edýärler.

“The Bible, and the Bible only, gives a correct view of events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear. ‘Behold, the Lord will lay waste the earth and make it desolate, and He will twist its surface and scatter its inhabitants.’ ‘For they have transgressed the laws, violated the statutes, broken the everlasting covenant. Therefore a curse devours the earth, and its inhabitants suffer for their guilt.’ Isaiah 24:1, 5, 6, RSV.

“Mukaddes Kitap, diňe Mukaddes Kitap, eýýäm öz kölegelerini öňünden salýan wakalara dogry garaýyş berýär; olaryň golaýlaşmagynyň sesi ýeri titredýär we gorkudan adamlaryň ýürekleri ejizleýär. ‘Ine, Rebbi ýer ýüzüni harap eder, ony çöl-beýewana öwrer, onuň ýüzüni agdarar we ilatyny dargadar.’ ‘Çünki olar kanunlary bozdylar, düzgünleri ýatyrdylar, ebedi ähti döwüp geçdiler. Şonuň üçin nälet ýer ýüzüni ýuwudýar, onuň ilaty bolsa öz günäsi üçin ejir çekýär.’ Işaýa 24:1, 5, 6, RSV.”

“‘Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.’ Jeremiah 30:7.

“‘Wah! Çünki ol gün örän uludyr, oňa meňzeş hiç biri ýokdur; ol hatda Ýakubyň muşakgat wagtydyr; emma ol ondan halas ediler.’ Ýermeýa 30:7.”

“’Because thou hast made the Lord, which is my refuge, Even the most High, thy habitation; There shall no evil befall thee, Neither shall any plague come nigh thy dwelling.’ Psalm 91:9, 10.

“Çünki sen meniň pena ýerim bolan Rebbi, hatda Äň ýokary Bolany hem öz ýaşaýyş mekanyň etdiň; saňa hiç bir ýamanlyk ýetmez, mesgeniňe hem hiç bir bela golaýlaşmaz.” Zebur 91:9, 10.

“God will not fail His church in the hour of her greatest peril. He has promised deliverance. The principles of His kingdom will be honored by all beneath the sun.” Historical Sketches 277–279.

“Hudaý Öz ybadathanasyny onuň iň uly howp salýan pursadynda taşlamaz. Ol halas etmegi wada berdi. Onuň Patyşalygynyň ýörelgeleri günüň astyndakylaryň hemmesi tarapyndan hormatlanylar.” Historical Sketches 277–279.

The “complicated play of human events” is what was represented by the wheels intersecting the wheels in Ezekiel’s vision of the Most Holy Place, during the sealing time. Those events are under divine control, for those events are the fulfillment of all the visions of God’s Word, that find their final and perfect effect in the sealing time. There is a “sound” that identifies “a stupendous crisis” which the “world is on the verge” of realizing. That “sound” causes “the earth to tremble and men’s hearts to fail them for fear.” Both the shaking of the earth, and the causing of men’s hearts to fail for fear are symbols of the sound of the seventh and final Trumpet, which is the third woe.

“Adamzat wakalarynyň çylşyrymly gidişi” — bu möhürleniş döwründe Ezekieliň Iň Mukaddes Ýer baradaky görnüşinde tekerleriň bir-biriniň içinden geçip kesişmegi bilen görkezilen zatdyr. Ol wakalar ylahy gözegçilik astyndadyr, çünki şol wakalar Hudaýyň Sözüniň ähli görnüşleriniň amal bolmagydyr; olar öz soňky we kämil täsirini möhürleniş döwründe tapýar. “Äpet bir krizisi” tanadýan bir “ses” bar; dünýä şol zady durmuşa geçirmekligiň “bosagasynda dur.” Şol “ses” “ýeri titredýär we adamlaryň ýüreklerini gorkudan ejizledýär.” Ýeriň titremegi-de, adamlaryň ýürekleriniň gorkudan ejizlemegine sebäp bolmak-da üçünji hasrat bolan ýedinji we iň soňky Surnaýyň sesiniň nyşanlarydyr.

The angering of the nations by Islam of the third woe, is as a woman in travail, thus representing an increasing, escalating crisis. That escalating crisis began on September 11, 2001; and on October 7, 2023, the next extreme birth pain hit, and because God’s Word never fails, the next birth pang is coming very soon, and it will be even more destructive. Are you still living in a city?

Üçünji waýyň Yslam tarapyndan milletleriň gaharlanmagy, dogrum agyrysy tutan aýal ýalydyr; şeýlelikde ol barha güýçlenýän, barha möwjeýän bir krizisi aňladýar. Şol güýçlenýän krizis 2001-nji ýylyň 11-nji sentýabrynda başlandy; we 2023-nji ýylyň 7-nji oktýabrynda indiki aşa güýçli dogrum agyrysy urdy, we Hudaýyň Sözi hiç haçan puja çykmaýandygy üçin, indiki dogrum agyrysy örän ýakynda gelýär, we ol has-da weýran ediji bolar. Siz henizem şäherde ýaşaýarsyňyzmy?

We will continue this study in the next article.

Biz bu barlagy indiki makalada dowam etdireris.

“To the prophet the wheel within a wheel, the appearance of living creatures connected with them, all seemed intricate and unexplainable. But the hand of Infinite Wisdom is seen among the wheels, and perfect order is the result of its work. Every wheel, directed by the hand of God, works in perfect harmony with every other wheel. I have been shown that human instrumentalities are liable to seek after too much power and try to control the work themselves. They leave the Lord God, the Mighty Worker, too much out of their methods and plans, and do not trust to Him everything in regard to the advancement of the work. No one should for a moment fancy that he is able to manage those things that belong to the great I AM. God in His providence is preparing a way so that the work may be done by human agents. Then let every man stand at his post of duty, to act his part for this time and know that God is his instructor.” Testimonies, volume 9, 259.

“Pygambere tigiriň içindäki tigir, olar bilen baglanyşykly janly mahluklaryň görnüşi hem çylşyrymly we düşündirip bolmajak ýaly göründi. Emma tigirleriň arasynda Çäksiz Hikmetiň eli görünýär, we onuň işiniň netijesi kämil tertipdir. Hudaýyň eli tarapyndan gönükdirilýän her bir tigir beýleki ähli tigirler bilen doly sazlaşyk içinde hereket edýär. Maňa görkezildi: ynsan serişdeleri aşa köp häkimiýet gözlemäge we işi özleri dolandyrmaga synanyşmaga meýillidirler. Olar öz usullarynda we meýilnamalarynda Gudratly Işgäri, Reb Hudaýy, aşa köp derejede daşarda goýýarlar we işi ilerletmek babatda ähli zady Oňa ynanmaýarlar. Hiç kim beýik MEN BOLANYŇ degişli zatlaryny dolandyrmaga ukyplydygyny bir pursat hem hyýal etmeli däldir. Hudaý Öz ylahy tertipleýşinde işi ynsan wekilleri arkaly ýerine ýetiriler ýaly ýol taýýarlaýar. Şonuň üçin goý, her bir adam öz borç wezipesinde dursun, şu wagt üçin öz paýyna düşýän işi ýerine ýetirsin we Hudaýyň öz mugallymydygyny bilsin.” Testimonies, volume 9, 259.