The last promise of the Old Testament is that before the great and terrible day of the Lord, Elijah would come.
Köne Ähtdäki iň soňky wada Rebbiň beýik we gorkunç güni gelmezinden ozal Ylýasyň geljekdigidir.
Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:4–5.
Meniň hyzmatkärim Musa berlen kanuny ýadyňyzda saklaň; Horebde bütin Ysraýyl üçin oňa tabşyrylan parzlary we hökümleri hem ýatda tutuň. Ine, Rebbiň beýik we elhenç güni gelmezden öň, Men size pygamber Ylýasy ibererin. Ol atalaryň ýüregini çagalaryna, çagalaryň ýüregini hem atalaryna öwürer; bolmasa, Men gelip, ýeri nälet bilen uraryn. Malaky 4:4–5.
The Elijah that comes in advance of “the great and dreadful day of the Lord,” is an individual messenger, and also the movement associated with the message the messenger proclaims. The Elijah that is sent is therefore the one hundred and forty-four thousand who do not taste death, just as Enoch and Elijah represent. They are those who are lifted up as an ensign at the soon-coming Sunday law.
“Rebbiň beýik we gorkunç güni” gelmezinden öň gelýän Ylýas, aýrybaşga bir habarçydyr, şeýle hem şol habarçynyň yglan edýän habary bilen baglanyşykly herekettir. Şonuň üçin iberilen Ylýas, edil Hanok bilen Ylýasyň şekillendirşi ýaly, ölümi datmaýan bir ýüz kyrk dört müňdür. Olar ýakynda geljek ýekşenbe kanuny wagtynda baýdak hökmünde ýokary göterilýänlerdir.
The last day Elijah was also represented by John the Baptist, but John did not represent the one hundred and forty-four thousand. He represented those who join the movement and accept the message of the last day messenger, who are then murdered by the papacy in the hour of the Sunday law crisis that begins at the soon coming Sunday law and ends when Michael stands up and the papacy comes to its end with none to help.
Soňky günki Ylýas Ýahýa Çokundyryjy arkaly hem görkezildi, emma Ýahýa ýüz kyrk dört müňi aňlatmady. Ol herekete goşulýan we soňky gün habarçysynyň habaryny kabul edýänleri aňlatdy; olar soň bolsa ýakyn wagtda geljek Ýekşenbe kanuny bilen başlanýan we Mikaýyl aýaga galyp, papalyk özüne kömek edýän hiç kim bolmazdan soňuna çykýança dowam edýän Ýekşenbe kanuny krizisiniň sagadynda papalyk tarapyndan öldürilýärler.
Elijah is represented on Mount Carmel and John is represented in Herod’s banquet hall. Those two historical witnesses identify the two groups of God’s last day people represented in Revelation chapter seven. The one hundred and forty-four thousand and the great multitude align with Mount Carmel and Herod’s birthday party. Those two prophetic lines provide a sound point of reference to carefully identify the elements of the eighth head, that is of the seven heads in Revelation seventeen, with enough prophetic detail to clarify how and why the last president, which is the eighth president that is of the seven, becomes the great dictator of the United States in the last movements of the sixth kingdom of Bible prophecy.
Ylýas Karmel dagynda, Ýahýa bolsa Hirodyň toý mejlisinde görkezilýär. Şol iki taryhy şaýat, Ylham kitabynyň ýedinji babynda beýan edilen Hudaýyň ahyrzamandaky halkynyň iki toparyny kesgitleýär. Ýüz kyrk dört müň bilen beýik jemagat Karmel dagy we Hirodyň doglan gün toýy bilen sazlaşýar. Şol iki pygamberlik ugry, Ylham kitabynyň on ýedinji babyndaky ýedi kelläniň hataryndan bolan sekizinji kelle degişli bölekleri üns bilen kesgitlemek üçin berk salgylanma nokadyny berýär; şeýle hem, Mukaddes Kitabyň pygamberligindäki altynjy patyşalygyň soňky hereketlerinde nädip we näme sebäpli soňky prezidentiň, ýagny ýediniň hataryndan bolan sekizinji prezidentiň, Amerikanyň Birleşen Ştatlarynyň beýik diktatoryna öwrülýändigini aýdyňlaşdyrmaga ýetjek derejede ýeterlik pygamberlik jikme-jikliklerini üpjün edýär.
At the Sunday law the threefold union is accomplished.
Ýekşenbe kanuny kabul edilende üç esse birleşik amala aşyrylýar.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
“Hudaýyň kanunyny bozup, Papalygyň düzgün-tertibini mejbury ornaşdyrýan karar arkaly milletimiz özüni dogrulykdan doly aýyrar. Protestantizm Rim häkimiýetiniň elini gysmak üçin aradaky uçurymyň üstünden elini uzadanda, Spiritizm bilen elleşmek üçin jüwdän aşanda, şu üç taraplaýyn birleşigiň täsiri astynda ýurdumyz Protestant we respublika dolandyryşy hökmünde öz Konstitusiýasynyň her bir ýörelgesini ret edip, papalyk ýalanlarynyň we aldanmalarynyň ýaýradylmagy üçin şert döredende, şonda biz Şeýtanyň ajaýyp işleriniň wagtynyň gelip ýetendigini we ahyryň ýakyndygyny bilip bileris.” Testimonies, 5-nji tom, 451.
Yet in this illustration there is a sequence, and that sequence is a subject of the inspired word. It is an event that happens at the decree, which in one sense is a singular event, but it is actually a very careful sequence of events. At the “decree” the United States ceases to be the sixth kingdom of Bible prophecy, which means that it is there that the seventh kingdom begins, but the seventh kingdom agrees to give their kingdom unto the beast. When the false prophet is defeated, the dragon takes its position, and immediately gives half its kingdom to the beast.
Muňa garamazdan, bu mysalda bir yzygiderlilik bar, we şol yzygiderlilik ylham berlen sözüň temasydyr. Ol perman wagtynda bolup geçýän wakadyr; bir manyda ol ýeketäk waka bolup görünýär, emma hakykatda ol wakalaryň örän seresaply yzygiderliligidir. “Perman” berlen pursatda Amerikanyň Birleşen Ştatlary Mukaddes Kitap pygamberliginiň altynjy patyşalygy bolmagyny bes edýär; munuň manysy, ýedinji patyşalyk hut şol ýerde başlanýar, ýöne ýedinji patyşalyk öz patyşalygyny haýwana bermäge razy bolýar. Galp pygamber ýeňlilende, aždarha öz ornuny eýeleýär we dessine öz patyşalygynyň ýarysyny haýwana berýär.
At Mount Carmel, there were four hundred and fifty prophets of Baal, and there four hundred prophets of the grove who were in Samaria eating at Jezebel’s table.
Karmel dagynda Baalyň dört ýüz elli pygamberi bardy, şeýle-de şol ýerde Samariýada Ýezebeliň saçagynda iýip-içýän mukaddes agaçlygyň dört ýüz pygamberi bardy.
Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel’s table. 1 Kings 18:19.
Şonuň üçin indi habar iber-de, bütin Ysraýyly Karmel dagyna meniň ýanyma ýygnat; we Baalyň dört ýüz elli pygamberini hem-de Ýezebeliň saçagyndan iýýän baglaryň dört ýüz pygamberini-de ýygnat. 1 Patyşalar 18:19.
Elijah identifies the confrontation at Mount Carmel as a controversy, not only the question of who was the true God, but also that it was a controversy over who was the true prophet.
Ylýas Karmel dagyndaky ýüzbe-ýüz duruşmany dawalaşma hökmünde kesgitleýär; bu diňe hakyky Hudaýyň kimdigi baradaky mesele bolman, eýsem hakyky pygamberiň kimdigi baradaky dawalaşmady hem aňladýardy.
Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:22.
Soňra Ylýas halka diýdi: Men, diňe men, Rebbiň pygamberi bolup galdym; emma Baalyň pygamberleri dört ýüz elli adamdyr. 1 Patyşalar 18:22.
When Elijah’s offering was consumed by the fire that came down out of heaven, he then slew the four hundred and fifty prophets of Baal with his own hands.
Eliýanyň gurbanlygy gökden inen ot tarapyndan ýakylyp gutarylandan soň, ol soňra Bagalyň dört ýüz elli pygamberini öz elleri bilen öldürdi.
And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there. 1 Kings 18:40.
Şonda Ýlýas olara diýdi: «Bagalyň pygamberlerini tutuň; olaryň hiç biri gaçyp gutulmasyn». Olar hem olary tutdular. Soň Ýlýas olary Kişon derýasyna düşürip, şol ýerde öldürdi. 1 Patyşalar 18:40.
Baal was a false masculine deity, and the four hundred prophets of the grove, who were still with Jezebel, eating at her table in the city of Samaria were the prophets of the female deity, Ashtaroth. The female deity survived Elijah’s slaughter of the prophets of Mount Carmel.
Ba‘al ýalan erkek hudaýydy, henizem Ýezebel bilen bile bolup, Samariýa şäherinde onuň saçagynda iýip-içýän bagyň dört ýüz pygamberi bolsa zenan hudaýy Aştarotyň pygamberleridi. Zenan hudaýy Illiýanyň Karmel dagynyň pygamberlerini gyrmagyndan aman galypdy.
“The people upon the mountain prostrate themselves in terror and awe before the unseen God. They cannot look upon the bright, consuming fire sent from Heaven. They fear that they will be consumed in their apostasy and sins. They cry out with one voice, which resounds over the mountain, and echoes to the plains below them with terrible distinctness, ‘The Lord, he is the God; the Lord, he is the God.’ Israel is at last aroused and undeceived. They see their sin and how greatly they have dishonored God. Their anger is aroused against the prophets of Baal. With fearful terror, Ahab and Baal’s priests witnessed the wonderful exhibition of Jehovah’s power. Again is heard, in startling words of command, the voice of Elijah to the people, ‘Take the prophets of Baal; let not one of them escape.’ And the people were ready to obey the word of Elijah. They seized the false prophets who had deluded them, and brought them to the brook Kishon, and there Elijah, with his own hand, slew these idolatrous priests.” Review and Herald, October 7, 1873.
Dagdaky halk görünmeýän Hudaýyň öňünde gorky we haýbat bilen ýüzün düşüp baş egýär. Olar Gökden iberilen ýagty, ýandyryjy oda garap bilmeýärler. Olar öz ýüz dönderişlerinde we günälerinde ýok ediljeklerinden gorkýarlar. Olar dagyň üstünde ýaňlanyp, aşakdaky düzlüklerde hem elhenç aýdyňlyk bilen gaýtalanýan bir ses bilen şeýle gygyrýarlar: “Reb, Ol Hudaýdyr; Reb, Ol Hudaýdyr.” Ahyrsoňy Ysraýyl oýarldy we aldawdan saplandy. Olar öz günäsini we Hudaýy näderejede masgaralandyklaryny görýärler. Olaryň gahary Bagalyň pygamberlerine garşy tutaşýar. Ahap bilen Bagalyň ruhanylary Ýehowanyň gudratly güýjüniň ajaýyp ýüze çykaryny gorkunç dehşet bilen syn etdiler. Ýene-de buýruk beriji, tisgindiriji sözler bilen Ylýasyň halka ýüzlenen sesi eşidilýär: “Bagalyň pygamberlerini tutuň; olaryň hiç biri gaçyp gutulmasyn.” Halk Ylýasyň sözüne boýun bolmaga taýyndy. Olar özlerini aldap gelen ýalançy pygamberleri ele saldylar-da, Kişon çeşmesine getirdiler, we şol ýerde Ylýas öz eli bilen bu butparaz ruhanylary öldürdi.” Review and Herald, October 7, 1873.
Mount Carmel typifies the soon-coming Sunday law in the United States. It is then that the ensign of the one hundred and forty-four thousand (typified by Elijah), is lifted up. It is there that the genuine Protestant horn is distinctly manifested in contrast with the counterfeit Protestant horn, who is in Samaria, eating Jezebel’s diet. It is there that the Republican horn that had become the horn of both church and state leading up to Mount Carmel comes to its end as the sixth kingdom of Bible prophecy. What remains then is Ahab, and his tenfold nation, and Jezebel, who has been hiding in Samaria, while she dines with apostate Protestants. The sixth kingdom is finished, and the rain then comes without measure.
Karmel dagy ýakyn wagtda Amerikanyň Birleşen Ştatlarynda çykjak ýekşenbe kanunynyň nyşanydyr. Hut şol wagt ýüz kyrk dört müňüň tugy (Ylýas bilen nyşanlanan) ýokary galdyrylýar. Hut şol ýerde hakyky protestant şahy, Samariýada bolup, Ýezebeliň iýmiti bilen iýmitlenýän galp protestant şahyna garşy aç-açan ýüze çykýar. Hut şol ýerde Karmel dagyna çenli ýol açyp gelen döwürde hem ybadathananyň, hem döwletiň şahyna öwrülen Respublikan şah Mukaddes Ýazgynyň pygamberligindäki altynjy patyşalyk hökmünde soňuna ýetýär. Şondan soň galýan diňe Ahab, onuň on esse halky we Samariýada gizlenip, dinden dönen protestantlar bilen saçak başynda oturan Ýezebeldir. Altynjy patyşalyk tamamlanýar, şondan soň bolsa ýagyş çäksiz ýagýar.
At Herod’s birthday party, Elijah, represented by John the Baptist is in the Roman prison awaiting deliverance or death. There are no prophets of Baal to accomplish the dance of deception, just Salome, Jezebel’s daughter. Herod and his royal friends are drunk with the wine of Babylon, for his birthday also represents the Sunday law, and all nations began to drink the wine of Babylon on September 11, 2001, well before the soon coming Sunday law.
Gerodyň doglan günündäki toýunda, Ýahýa Çokundyryjy tarapyndan wekilçilik edilýän Eliýas, gutulyşa ýa-da ölüme garaşyp, Rim zyndanyndadyr. Aldaw tansyny ýerine ýetirmek üçin Baalyň pygamberleri ýokdur; diňe Izebeliň gyzy Salome bardyr. Gerod hem-de onuň şalyk dostlary Wawilonyň şeraby bilen serhoş bolandyrlar, çünki onuň doglan güni hem Ýekşenbe kanunyny aňladýar, we ähli milletler hem ýakynda geljek Ýekşenbe kanunyndan ep-esli öň, 2001-nji ýylyň 11-nji sentýabrynda Wawilonyň şerabyny içip başladylar.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.
Şondan soň men başga bir perişdäniň asmndan inýändigini gördüm; onuň uly ygtyýary bardy, ýer bolsa onuň şöhraty bilen ýagtyldy. Ol güýçli ses bilen gaty gygyryp şeýle diýdi: «Beýik Babil ýykyldy, ýykyldy, ol jynlaryň mesgenine, her bir haram ruhuň penalanýan ýerine we her bir haram hem ýigrenji guşuň kapasa öwrüldi. Çünki ähli milletler onuň zynasynyň gaharynyň şerabyndan içdiler, ýeriň patyşalary onuň bilen zyna etdiler, ýeriň söwdagärleri bolsa onuň nepis ýaşaýşynyň bollugy arkaly baýadylar». Ylham 18:1–3.
These three verses were fulfilled when the great buildings of New York, the twin towers were thrown down by a touch of God.
Bu üç aýat Nýu-Ýorkuň beýik binalary, iki ekiz diň, Hudaýyň bir degşi bilen ýykylanda ýerine ýetdi.
“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 gelgit tolkuny bilen süpürilip ýok ediljekdigini yglan edendigim barada söz çykýarmy? Muny men hiç wagt aýtmadym. Men şeýle diýdim: ol ýerde gat-gat beýgelip barýan uly binalara seredip durkam: ‘Rebbiň ýeri elhenç sarsdyrmak üçin galanda, nähili aýylganç wakalar bolup geçer!’ Şonda Ylham 18:1–3-däki sözler ýerine ýetiriler. Ylham kitabynyň on sekizinji baby bütinleý ýer ýüzüne geljek zatlar barada duýduryşdyr. Emma Nýu-Ýorkuň başyna aýratynlykda näme geljekdigi barada maňa anyk nur berilmedi; diňe şuny bilýärin: bir gün ol ýerdäki beýik binalar Hudaýyň güýjüniň öwrüp-düňderip taşlamagy bilen ýykylar. Maňa berlen nurdan men weýrançylygyň dünýäde bardygyny bilýärin. Rebden bir söz, Onuň gudratly güýjüniň bir degişi, we bu ägirt uly gurluşlar ýere gaçar. Şeýle wakalar bolup geçer welin, olaryň elhençligini göz öňüne-de getirip bilmeris.” Review and Herald, July 5, 1906.
The soon coming Sunday law is represented by the second voice of Revelation chapter eighteen, and it represents Ahab’s Mount Carmel, and Herod’s birthday party. Herodias, who is also Jezebel, is not present at Herod’s drunken party, just as Jezebel was absent from Mount Carmel. Until the Sunday law, she has been forgotten during the seventy symbolic years of the reign of the earth beast, the sixth kingdom of Bible prophecy. When Jezebel received her deadly wound in 1798 and 1799, the sixth kingdom (the United States) began its term as the sixth kingdom of Bible prophecy. When the sixth kingdom ends, she then returns and begins to sing her songs and commits fornication with all the nations on earth.
Soon geljek Ýekşenbe kanuny Ylham kitabyň on sekizinji babyndaky ikinji ses bilen şekillendirilýär we ol Ahabyň Karmel dagyny hem-de Hirodyň doglan gün dabarasyny aňladýar. Şol bir wagtyň özünde Izebel bolan Hirodiýa, edil Izebeliň Karmel dagynda ýok bolşy ýaly, Hirodyň serhoşlyk dabarasynda-da ýokdur. Ýekşenbe kanunyna çenli, ýer ýüzüniň haýwanynyň, Mukaddes Ýazgylaryň pygamberligindäki altynjy patyşalygyň höküm süren simwolik ýetmiş ýylynyň dowamynda ol unudylandy. Izebel 1798 we 1799-njy ýyllarda ölüm howply ýarasyny alanda, altynjy patyşalyk — Mukaddes Ýazgylaryň pygamberligindäki altynjy patyşalyk hökmünde Birleşen Ştatlar — öz döwrüne başlady. Altynjy patyşalyk tamamlananda bolsa, ol ýene dolanýar, aýdymlaryny aýdyp başlaýar we ýer ýüzündäki ähli milletler bilen zyna edýär.
Her songs of fornication and wine was prophetically initiated on September 11, 2001, but that was simply the period of preparation, as had been represented by the thirty years from 508, unto 538, the first time she took the throne. Up until the Sunday law, when the sixth kingdom is slain by the hands of Elijah, she has been hidden in Samaria. At that point John the Baptist is being held in her prison, awaiting either deliverance or death.
Onuň zynahorlyk we şerap aýdymy pygamberlik taýdan 2001-nji ýylyň 11-nji sentýabrynda başlady, ýöne bu diňe taýýarlyk döwri boldy; edil ilkinji gezek tagta çykan wagty, ýagny 508-nji ýyldan 538-nji ýyla çenli bolan otuz ýylyň şekillendirişi ýaly. Ýekşenbe kanunyna çenli, altynjy patyşalyk Ylýasyň elleri bilen öldürilýänçä, ol Samariýada gizlenip geldi. Şol wagt Ýahýa Çokundyryjy onuň zyndanynda saklanýar, gutarylmaga ýa-da ölüme garaşýar.
Herod and his noble friends were drunk with the wine of Babylon, when Salome, the daughter of Herodias (Jezebel), performed her highly seductive dance, and Herod manifests his lustful and incestual desires. He is fully captivated by his step-daughters’ sexual overtures, and offers her up to half his kingdom.
Hirod we onuň asylzada dostlary Wawilonyň şerabyndan serhoş bolupdylar, şol wagt Hirodiýanyň (Ýezebel) gyzy Salome özüniň juda azdyryjy tansyny ýerine ýetirdi, we Hirod özüniň nebisjeň hem-de ganduşlyk häsiýetli höweslerini äşgär edýär. Ol öweý gyzynyň jynsy özüne çekijiligine bütinleý maýyl bolýar-da, oňa öz patyşalygynyň ýarysyna çenli bermegi wada berýär.
And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee; And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. And she came in straightway with haste unto the king, and asked, saying, I will that thou give me by and by in a charger the head of John the Baptist. And the king was exceeding sorry; yet for his oath’s sake, and for their sakes which sat with him, he would not reject her. And immediately the king sent an executioner, and commanded his head to be brought: and he went and beheaded him in the prison, And brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother. Mark 6:21–28.
Amatly bir gün gelip ýetende, Hirod özüniň doglan güni mynasybetli öz begleri, ýokary derejeli serkerdeleri we Jeliliň öňdäki adamlary üçin bir meýlis berdi; hem-de şol Hirodiýanyň gyzy içeri girip tans edensoň, Hirody hem onuň bilen saçak başynda oturanlary razy edende, patyşa ol gyza: «Menden näme isleseň sora, men saňa bererin» diýdi. Ol oňa ant içip: «Menden näme sorasaň hem, patyşalygymyň ýarysyna çenli saňa bererin» diýdi. Şonda ol daşary çykyp, öz ejesine: «Näme soraýyn?» diýdi. Ol bolsa: «Ýahýa Çokundyryjynyň kellesini» diýdi. Ol hem derrew howlukmaç patyşanyň ýanyna girip, şeýle sorady: «Ýahýa Çokundyryjynyň kellesini häzir bir tabakda maňa bermegiňi isleýärin». Patyşa juda gynandy; emma öz antlarynyň hatyrasyna we onuň bilen saçak başynda oturanlar sebäpli, onuň haýyşyny ret etmek islemedi. Patyşa dessine bir jellady iberip, onuň kellesiniň getirilmegini buýurdy; ol hem baryp, zyndanda onuň kellesini kesdi, soňra onuň kellesini bir tabakda getirip gyza berdi; gyz hem ony ejesine berdi. Mark 6:21–28.
The first voice of Revelation eighteen sounded on September 11, 2001, and the second voice sounds at the soon coming Sunday law. In the history represented in John chapter six, the first voice of 2001 was the voice of Christ informing His disciples that they must eat His flesh and drink His blood, for He was the true Bread of Heaven. That period began in Galilee and ended with a purging of His disciples who turned away from Him in John chapter SIX, verse SIXTY-SIX. That history began at Galilee with a dietary test, and ended at the enforcement of the mark of the beast, as typified by the number of the pope’s name, which is SIX, SIX, SIX. Galilee means “turning point,” and September 11, 2001 was a prophetic “turning point” (Galilee), and Herod’s birthday was with the leadership of Galilee. The beginning voice of Revelation chapter eighteen, and the ending voice of Revelation eighteen, are both represented by Galilee, which is a turning point.
Ylhamyň on sekizinji babyndaky birinji ses 2001-nji ýylyň 11-nji sentýabrynda ýaňlandy, ikinji ses bolsa ýakynda geljek ýekşenbe güni baradaky kanunda ýaňlanýar. Ýuhanna altynjy bapda beýan edilen taryhda 2001-nji ýylyň birinji sesi Mesihiň Öz şägirtlerine Öz etini iýmelidigini we Öz ganyny içmelidigini, çünki Özüniň Gögüň hakyky Çöregidygyny habar beren sesi bolupdy. Şol döwür Galileýada başlap, Ýuhanna ALTYNJY bap, ALTMIŞ ALTYNJY aýatda Ondan ýüz öwüren şägirtleriniň arassalanmagy bilen tamamlandy. Şol taryh Galileýada iýmit synagy bilen başlap, ýyrtyjynyň nyşanynyň mejbury edilmegine çenli dowam etdi; bu nyşan papanyň adynyň sany bilen, ýagny ALTY, ALTY, ALTY bilen öňden alamatlandyrylypdy. Galileýa “öwrülişik nokady” diýmegi aňladýar, we 2001-nji ýylyň 11-nji sentýabry pygamberlik taýdan bir “öwrülişik nokady” (Galileýa) boldy, hem-de Hirodyň doglan güni Galileýanyň ýolbaşçylygy bilen baglanyşyklydy. Ylhamyň on sekizinji babyndaky başlangyç ses bilen Ylham 18-däki ahyrky sesiň ikisi hem öwrülişik nokady bolan Galileýa arkaly şekillendirilýär.
“There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.
Geçmişiň taryhyndan öwrenilmeli sapaklar bar; hemmeleriň Hudaýyň häzir hem öňküsi ýaly şol bir ugurlar boýunça işleýändigine düşünmegi üçin, üns şulara çekilýär. Onuň eli Öz işinde we halklaryň arasynda häzir hem edil Hoş Habaryň ilkinji gezek Edende Ada wagyz edilen döwründen bäri bolşy ýaly görünýär.
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.
“Milletleriň we ýygnagyň taryhynda öwrülişik pursatlary bolan döwürler bardyr. Hudaýyň ylahy tagdary boýunça, bu dürli krizisler gelip ýetende, şol wagt üçin ýagtylyk berilýär. Eger ol kabul edilse, ruhy ösüş bolýar; eger ol ret edilse, onuň yz ýanyndan ruhy pese gaçyş we heläkçilik gelýär. Reb Öz Sözünde Hoş Habaryň hüjüm ediji işini, geçmişde nähili alnyp barylan bolsa, geljekde-de, hatda jemleýji çaknyşyga çenli, Şeýtanyň güýjüniň özleriniň iň soňky täsin hereketini amala aşyrjak döwrüne çenli, aýan edipdir.” Bible Echo, August 26, 1895.
Galilee at 2001, and Galilee at the soon coming Sunday law, identify when the light of the latter rain is poured out. In 2001 it was a measured outpouring, but at the second voice it is poured out without measure, as represented by the tremendous outpouring after Elijah slew the prophets of Baal, which occurred at Herod’s birthday party. Herod’s birthday identifies the birth of the seventh kingdom of Bible prophecy, which immediately follows the death of the preceding kingdom. The United States began to reign in 1798, at the death of the fifth kingdom, and at the death of the prophets of Baal, the seventh kingdom’s birthday has arrived. That seventh kingdom is represented by Ahab’s tenfold kingdom of the north, and by Herod, a representative of the tenfold northern kingdom of pagan Rome.
2001-nji ýyldaky Jelile hem-de ýakynda geljek Ýekşenbe kanuny wagtyndaky Jelile, soňky ýagmyryň nurunyň haçan dökülýändigini görkezýär. 2001-nji ýylda bu ölçege görä berlen bir dökülme bolupdy, emma ikinji sesde ol ölçegsiz dökülýär; bu bolsa, Illýanyň Bagal pygamberlerini öldürenden soňky beýik dökülme bilen şekillendirilýär, ol hem Hirodyň doglan güni dabarasynda bolupdy. Hirodyň doglan güni Mukaddes Kitap pygamberliginiň ýedinji patyşalygynyň dogluşyny görkezýär; ol bolsa özünden öňki patyşalygyň ölüminiň yz ýanyndan gelýär. Birleşen Ştatlar 1798-nji ýylda, bäşinji patyşalygyň ölüminde, höküm sürüp başlady; Bagal pygamberleriniň ölümi wagtynda bolsa, ýedinji patyşalygyň doglan güni gelip ýetdi. Şol ýedinji patyşalyk, Ahabyň demirgazygyň on esse patyşalygy bilen, hem-de butparaz Riminiň demirgazykdaky on esse patyşalygynyň wekili bolan Hirod bilen şekillendirilýär.
And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:16–18.
Gören on şah, ýyrtyjynyň üstünde görenleriň, şolarydyr: ol jelep aýaly ýigrenerler, ony harap we ýalaňaç ederler, onuň etini iýerler we ony otda ýakarlar. Çünki Hudaý Öz islegini ýerine ýetirmek, bir pikirde bolmak we Hudaýyň sözleri ýerine ýetýänçä öz patyşalyklaryny ýyrtyja bermek üçin muny olaryň ýüreklerine saldy. Gören aýalyň bolsa, ýer ýüzüniň patyşalarynyň üstünden höküm sürýän şol beýik şäherdir. Ylham 17:16–18.
Herod agrees to fulfill the oath he made to Salome, and give her the head of John, and his oath was represented as up to half his kingdom. The ten kings of the United Nations, in spite of hating the whore, agree to give their seventh kingdom unto the eighth head, that is of the seven previous heads. They agree to a kingdom that is premised upon the combination of the worldwide State, being combined with her worldwide Church. But the marriage is a Latin marriage, not an English marriage, for their marriage is represented by the “woman” reigning “over the kings.” In a Latin marriage the family retains the woman’s surname, not the mans’, and the name of this twofold marriage is an important element of the prophetic narrative.
Irod Saloma beren kasamyny ýerine ýetirmäge hem-de oňa Ýahýanyň kellesini bermäge razy bolýar, onuň kasamy bolsa patyşalygynyň ýarysyna çenli diýip aňladylyp görkezildi. Birleşen Milletler Guramasynyň on patyşasy, jelepden ýigrenýändiklerine garamazdan, özleriniň ýedinji patyşalygyny ýedi öňki kelläniňkiden bolan sekizinji kellä bermäge razy bolýarlar. Olar bütindünýä Döwletiniň, onuň bütindünýä Ybadathanasy bilen birleşdirilmegine esaslanýan bir patyşalyga razy bolýarlar. Emma bu nikä iňlis nikäsi däl-de, latyn nikäsi bolup durýar, çünki olaryň nikäsi “aýalyň” “patyşalaryň üstünden” höküm sürmegi bilen görkezilýär. Latyn nikäde maşgalada erkek adamyň familiýasy däl-de, aýalyň familiýasy saklanyp galýar, we bu iki taraply nikäniň ady pygamberlik beýanatynyň möhüm bir düzüm bölegidir.
“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.
“Patyşalar, hökümdarlar we häkimler öz üstlerine antihristiň tamgasyny goýdular, hem-de olar mukaddesler bilen — Hudaýyň tabşyryklaryny ýerine ýetirýänler we Isanyň imanyna eýe bolanlar bilen — uruşmaga gidýän aždarha hökmünde beýan edilýär.” Testimonies to Ministers, 38.
We will continue this study in the next article.
Biz bu barlagy indiki makalada dowam etdireris.
The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. . .. And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. Isaiah 2:1–3, 4:1–4.
Amosyň ogly Işaýanyň Ýahuda we Iýerusalim hakda gören sözi. Ahyrky günlerde şeýle bolar: Rebbiň öýüniň dagy daglaryň depesinde berk ornaşdyrylar, depelerden hem beýgeldiler; ähli milletler oňa tarap akarlar. Köp halklar gidip şeýle diýerler: «Geliň, Rebbiň dagyna, Ýakubyň Hudaýynyň öýüne çykalyň; Ol bize Öz ýollaryny öwreder, biz hem Onuň ýodalarynda ýöreris». Çünki kanun Siýondan çykar, Rebbiň sözi bolsa Iýerusalimden.... Şol günde ýedi aýal bir erkekden ýapyşyp: «Öz çöregimizi özümiz iýeris, öz eşigimizi özümiz geýeris; diňe goý, seniň adyň bilen atlandyrylyp, masgaraçylygymyz aýrylsyn» diýerler. Şol günde Rebbiň şahasy ajaýyp we şöhratly bolar, ýeriň miwesi bolsa Ysraýyldan aman galanlar üçin päkize we gözel bolar. Şeýle bolar: Siýonda galan we Iýerusalimde galan adam mukaddes diýlip atlandyrylar, ýagny Iýerusalimde dirileriň arasynda ýazylan her bir adam; Reb Ziony gyzlarynyň hapaçylygyny ýuwup aýyranda we höküm ruhy hem-de ýakyp-arassalaýjy ruh arkaly Iýerusalimiň arasyndaky gan günäsini päkläp aýyranda. Işaýa 2:1–3, 4:1–4.