All the prophets speak of the end of the world, and all the prophecies meet and end in the book of Revelation. In the book of Revelation, the same line is taken up as in the book of Daniel, for they are the same book. All of these prophetic principles have been firmly recorded in the previous articles. In the book of Revelation, we are informed that just before probation closes there is a prophecy that has been sealed up that is unsealed. These articles have been setting forth the prophetic elements connected to the message in the book of Revelation that is now being unsealed. The message is not a singular prophetic truth, and every element of the message that is being unsealed falls into the category of the Revelation of Jesus Christ.
Ähli pygamberleriň hemmesi dünýäniň soňy barada söz açýar, hem-de ähli pygamberlikler Ylham kitabynda birleşip, şol ýerde tamam bolýar. Ylham kitabynda Daniýel kitabyndaky şol bir ugur dowam etdirilýär, çünki olar bir kitapdyr. Bu pygamberlik ýörelgeleriniň hemmesi öňki makalalarda berkden-berk beýan edilip ýazylypdyr. Ylham kitabynda bize synag möhletiniň ýapylmagynyň edil öň ýanynda möhürlenip goýlan, soňra bolsa açylýan bir pygamberligiň bardygy habar berilýär. Bu makalalar häzir açylýan Ylham kitabyndaky habara degişli pygamberlik düzüm böleklerini öňe sürüp gelýär. Bu habar ýeke-täk bir pygamberlik hakykaty däldir, açylýan bu habaryň her bir düzüm bölegi hem Isa Mesihiň Ylhamy diýen topara girýär.
The message is unsealed just before the close of probation, when the “time is at hand.” The books of Daniel and Revelation, in association with the commentary from the writings of the Spirit of Prophecy, are very specific concerning the process associated with the unsealing of a prophetic message. It is the Lion of the tribe of Judah who accomplishes the unsealing, and when he does so he employs a structured method for presenting the message. He receives the message from the Father, who is represented as holding the Bible as it is sealed with seven seals. The Lion of the tribe of Judah, who is also the root of David and the Lamb that was slain, takes the book from the Father and removes the seals.
Habar synag möhletiniň tamamlanmagynyň edil öňüsyrasynda, “wagt golaýlanda” açylýar. Daniel we Ylham kitaplary, pygamberlik Ruhuň ýazgylaryndaky düşündirişler bilen baglanyşykda, pygamberlik habarynyň açylmagy bilen baglanyşykly amaly iş barada örän anyk aýdýar. Açmagy ýerine ýetirýän Ýahuda taýpasynyň Arslanydyr, ol muny ýerine ýetirende habary beýan etmek üçin tertipli bir usuly ulanýar. Ol habary Atadan kabul edýär; Ata bolsa Mukaddes Kitaby ýedi möhür bilen möhürlenen görnüşde saklaýan hökmünde görkezilýär. Ýahuda taýpasynyň Arslany, şol bir wagtda Dawudyň Kökü we öldürilen Guzudyr, kitaby Atadan alýar-da, möhürleri aýyrýar.
Jesus then gives the message to Gabriel, who along with other angels conveys the message to a prophet who writes the message and sends it to the churches. When the time to unseal the prophetic message is at hand the opening of the prophetic message produces a three-step testing process, that tests those within the churches who are the target audience of the prophet’s writing, and based upon the individual response of those church members, they determine whether they are in one of two classes. Those that accept the increase of knowledge which is produced by the message that is unsealed are identified as the “wise,” and those who do not are identified by Daniel as the “wicked,” and by Matthew as the “foolish”.
Soňra Isa bu habary Jebraýyla berýär; Jebraýyl hem, beýleki perişdeler bilen birlikde, bu habary ýazga geçirýän we ony ýygnaklara iberýän pygambere ýetirýär. Pygamberlik habarynyň möhüriniň açylmaly wagty golaýlanda, şol pygamberlik habarynyň açylmagy üç basgançakly synag işini emele getirýär; bu synag pygamberiň ýazgysynyň gönükdirilen diňleýijileri bolan ýygnaklaryň içindäkileri barlaýar, we şol ýygnak agzalarynyň her biriniň aýratyn jogabyna görä, olaryň iki synpyň birine degişlidigi kesgitlenýär. Möhüri açylan habar arkaly ýüze çykýan bilimiň artmagyny kabul edýänler “parasatlylar” diýlip tanalýar; kabul etmeýänler bolsa Daniel tarapyndan “erbetler”, Matta tarapyndan hem “akylsyzlar” diýlip atlandyrylýar.
All of these factors connected with the unsealing of the final prophetic secret are addressed and emphasized in verse nine of Revelation seventeen, for it identifies an element of the Revelation of Jesus Christ that will test the two classes of worshippers. It does so by identifying that it is the “wise” that will understand the message that follows the warning flag of the verse.
Ahyrky pygamberlik syrynyň açylmagy bilen baglanyşykly bu amallaryň ählisi Ylham kitabynyň on ýedinji babyndaky dokuzynjy aýatda beýan edilýär we aýratyn nygtalýar, çünki ol Isa Mesihiň Ylhamynyň iki synp ybadat edýänleri synagdan geçirjek bir bölegini görkezýär. Ol muny şeýle edýär: aýatyň duýduryş nyşanyndan soň gelýän habara düşünjekleriň hut “parasatlylar”dygyny görkezýär.
And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.
Ine, hikmetli akyl şudur: ýedi baş, zenanyň üstünde oturan ýedi dagdyr. Şeýle hem ýedi patyşa bardyr: olaryň bäşi ýykylandyr, biri bardyr, beýlekisi entek gelmändir; ol gelende bolsa, az wagt dowam etmeli bolar. Bolan-da, indi ýok bolan haýwan bolsa sekizinjidir, ol ýediniň biridi, hem-de heläklige gidýändir. Ylham 17:9–11.
The “mind that has wisdom,” is the mind of the “wise.” The “wise” understand the increase of knowledge, and the increase of knowledge that is represented immediately after the prophetic marker, which identifies a truth that will be understood by the wise and rejected by the wicked, is the truth associated with the kingdoms of Bible prophecy set forth in the verses that follow. Those verses represent the last illustration of the kingdoms of Bible prophecy, and what is unsealed in the last days is that those eight kingdoms have also been represented in the first illustration of the kingdoms of Bible prophecy in Daniel chapter two.
“Hikmete eýe bolan akyl” — “parasatlylaryň” aklydyr. “Parasatlylar” bilimiň artmagyny hem-de pygamberlik belliginden dessine soň görkezilýän, parasatlylar tarapyndan düşüniljek we erbetler tarapyndan ret ediljek hakykaty görkezýän şol bilimiň artmagyny düşünýärler; ol hakykat bolsa, ondan soňky aýatlarda beýan edilen Mukaddes Kitap pygamberliginiň patyşalyklary bilen bagly hakykatdyr. Şol aýatlar Mukaddes Kitap pygamberliginiň patyşalyklarynyň iň soňky mysalyny görkezýär, we ahyrky günlerde açylýan zat hem şudur: şol sekiz patyşalyk Danyýel kitabyň ikinji babynda beýan edilen Mukaddes Kitap pygamberliginiň patyşalyklarynyň ilkinji mysalynda-da şekillendirilipdir.
The revelation of the truth upholds the limited view of the kingdoms of Bible prophecy that made up one of Miller’s jewels, but it shone ten times brighter, for it possesses much more truth than the Millerites understood from their limited point in history, and it represents a test as represented by the number “ten,” and by the warning beacon of the introductory warning of “here is the mind that has wisdom,” prophetically interpreted as, the following truth will test the churches that are sent the message that is unsealed just before the close of probation.
Hakykatyň aýan edilmegi, Milleriň gymmatly hazynalarynyň biri bolan Mukaddes Kitabyň pygamberliklerindäki patyşalyklar baradaky çäkli garaýşy tassyklaýar, emma ol on esse has ýagty saçdy, çünki ol Millerçileriň taryhyň özleriniň çäkli döwründen düşünişlerinden has köp hakykaty öz içine alýar, hem-de ol “on” sany bilen aňladylan synagy, we “ine, hikmeti bolan akyl şu ýerde” diýen giriş duýduryşynyň duýduryjy mayagynda görkezilen synagy aňladýar; bu pygamberlik taýdan şeýle düşündirilýär: geljekki hakykat merhemet möhletiniň ýapylmagynyň edil öň ýanynda açylýan habary alýan ybadathanalary synagdan geçirer.
In Revelation seventeen John was carried into the wilderness of twelve hundred and sixty years of papal darkness. He was placed at the very end of that period in 1798, which is the identical history he was placed at in Revelation thirteen.
Ylhamyň on ýedinji babynda Ýahýa papalyk garaňkylygynyň müň iki ýüz altmyş ýyllyk çöline alnyp gidildi. Ol şol döwrüň edil ahyrynda, 1798-nji ýylda ýerleşdirildi; bu bolsa onuň Ylhamyň on üçünji babynda-da ýerleşdirilen edil şol bir taryhydyr.
And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. Revelation 13:1.
Men deňziň gumunyň üstünde durdum we deňizden ýedi kellesi we on şahy bolan bir ýyrtyjy haýwanyň çykyp gelýändigini gördüm; onuň şahlarynda on täç, kellelerinde bolsa küpür atly ad bardy. Ylham 13:1.
The “sand of the sea” represents 1798, for it represents the historical vantage point where John was shown the papacy (the beast of the sea) in the past tense, and the United States (the beast of the earth) rising up, and ultimately speaking as a dragon at the soon-coming Sunday law. Then the earth beast forces the world to accept the “image of the beast,” that would speak and implement Sunday legislation upon the entire world.
“Deňiz çägesi” 1798-nji ýyly aňladýar, çünki ol Ýahýanyň papalygyň (deňiz haýwanynyň) özüne öten zamandaky görnüşde görkezilen, Amerikanyň Birleşen Ştatlarynyň bolsa (ýer haýwanynyň) ýokary galýan, ahyrsoňunda-da ýakyn wagtda geljek ýekşenbe kanuny mahalynda aždarha ýaly gepleýän taryhy nukdaýnazary aňladýar. Soňra ýer haýwany dünýäni “haýwanyň şekilini” kabul etmäge mejbur edýär; şol şekil bolsa geplejek we tutuş dünýäde ýekşenbe baradaky kanunçylygy durmuşa geçirjekdir.
“At the time 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, is represented by a beast with lamblike horns. The beasts preceding it had risen from the sea; but this came up out of the earth, representing the peaceful rise of the nation which it symbolized—the United States.” Signs of the Times, February 8, 1910.
Papalyk öz güýjünden mahrum edilip, yzarlamany bes etmäge mejbur edilen wagtda, Ýahýa aždahanyň sesini gaýtalamak we şol bir zalym hem-de hudaýa dil ýetiriji işi dowam etdirmek üçin ýokary galýan täze bir güýji gördi. Bu güýç, ýygnaga we Hudaýyň kanunyna garşy söweş alyp barmaly iň soňky güýç bolup, guzujyga meňzeş şahlary bolan bir ýyrtyjy haýwan bilen şekillendirilendir. Ondan öň gelen ýyrtyjy haýwanlar deňizden çykypdylar; emma bu bolsa ýerden ýokary galdy, bu hem onuň alamatlandyrýan milletiniň — Amerikanyň Birleşen Ştatlarynyň — parahatçylykly ösüşini aňladýar. Signs of the Times, February 8, 1910.
John is taken to the same vantage point of history to receive the final presentation of the kingdoms of Bible prophecy in chapter seventeen. Standing at that vantage point the kingdoms are presented. He is first informed that the beast controls both church and state, for she is seated upon not only seven heads, but also seven mountains. The seating of the great whore is identifying that she is the one riding the beast, and the one who rides the beast is the one who controls the beast.
Ýahýa on ýedinji bapda Mukaddes Kitap pygamberliginiň patyşalyklarynyň ahyrky beýan edilişini kabul etmek üçin taryhyň şol bir syn nokadyna alnyp gidilýär. Şol syn nokadynda patyşalyklar görkezilýär. Ilki bilen oňa janawaryň hem ybadathanany, hem döwleti dolandyrýandygy habar berilýär, çünki ol diňe ýedi kelläniň däl, eýsem ýedi dagyň hem üstünde otyrandyr. Uly zynahoryň oturyşy onuň janawaryň üstüne münýän şolaryň özüdigini görkezýär, janawaryň üstüne münýän bolsa, janawary dolandyrýan hem şolaryň özüdür.
And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:18.
Sen gören şol aýal ýer ýüzüniň patyşalarynyň üstünden höküm sürýän şol beýik şäherdir. Ylham 17:18.
The word “reigneth” means to hold and to rule over. A rider rules over the beast by holding the reins. The papacy rules over seven heads and also over seven mountains. In Daniel chapter two, Daniel informs Nebuchadnezzar that he is the “head” of gold. In Isaiah chapter seven a “head” is also a king, a capitol or a kingdom.
“Patyşalyk edýär” diýen söz eýe bolmak we üstünden höküm sürmek manysyny berýär. Atly jandaryň üstünden jylawyny saklamak arkaly höküm sürýär. Papalyk ýedi kelläniň hem, şeýle-de ýedi dagyň hem üstünden höküm sürýär. Daniel kitaby-nyň ikinji babynda Daniel Nebukadnesara onuň altynyň “kellesi”digini habar berýär. Işaýa kitaby-nyň ýedinji babynda “kelle” şeýle hem patyşa, paýtagt ýa-da patyşalyk diýmekdir.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:7, 8.
Çünki Siriýanyň başy Damaskdyr, Damaskyň başy bolsa Rezin. Altmış bäş ýylyň içinde Efraýym parçalanyp, halk bolmaz. Efraýymyň başy Samariýadyr, Samariýanyň başy bolsa Remalýanyň ogludyr. Eger ynanmasaňyz, hakykatdan-da berkarar bolmarsyňyz. Işaýa 7:7, 8.
The papacy, which is the woman riding the beast, rules over all the kings of the earth. Those kings are represented as “ten kings,” that are the dragon-power of the last days. They are the kings the whore of Tyre commits fornication with. Those “ten kings” have been forced to accept the authority of the papacy, but the premier king of those ten kings is the United States. The United States is therefore also represented by Ahab, the king of the ten northern kingdoms of Israel. The number “seven” represents “complete,” and when the papacy is portrayed as reigning over the kings of the earth, she is also reigning over the ten kings and she is seated upon the seven heads.
Wahy, haýwana münen aýal bolan papalyk, ýeriň ähli patyşalarynyň üstünden höküm sürýär. Ol patyşalar soňky günleriň aždarha-güýji bolan “on patyşa” hökmünde görkezilýär. Olar Tirli jelebiň zyna edýän patyşalarydyr. Şol “on patyşa” papalygyň ygtyýaryny kabul etmäge mejbur edildi, emma şol on patyşanyň baştutany Amerikanyň Birleşen Ştatlarydyr. Şonuň üçin Amerikanyň Birleşen Ştatlary Ysraýylyň demirgazykdaky on taýpasynyň patyşasy Ahap bilen hem şekillendirilýär. “Ýedi” sany “doly” diýen manyny aňladýar, we papalyk ýeriň patyşalarynyň üstünden höküm sürýän hökmünde beýan edilende, ol şol on patyşanyň hem üstünden höküm sürýär we ýedi başyň üstünde oturandyr.
Here is the mind that has wisdom, for the wise of the last days employ the methodology of “line upon line,” and they recognize that each of the symbols of the statecraft that the whore rules over identify the same truth. She also rules over seven mountains, and the Millerites identified a “mountain” in Bible prophecy as a symbol of a kingdom, but they also identified that symbols have more than one meaning.
Ine, paýhasly akyl şudur, çünki ahyrky günleriň paýhaslylary “setir üstüne setir” usulyny ulanýarlar, we olar ahlaqsyz zenanyň höküm sürýän döwlet dolandyryşynyň her bir nyşanynyň şol bir hakykaty görkezýändigini ykrar edýärler. Ol ýedi dagyň üstünden hem höküm sürýär, we Milleritler Mukaddes Kitabyň pygamberliginde “dagy” bir patyşalygyň nyşany hökmünde kesgitlediler, emma olar nyşanlaryň birdän köp manysynyň bardygyny hem kesgitlediler.
Mountains are also a symbol of a church. The “glorious holy mountain” in the Scriptures represents God’s church.
Daglar hem bir ybadathananyň nyşanydyr. Mukaddes Ýazgylarda «şöhratly mukaddes dag» Hudaýyň ybadathanasyny aňladýar.
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. Isaiah 2:1–3.
Amosyň ogly Işaýanyň Ýahuda we Iýerusalim hakynda gören sözi. Ahyrky günlerde Rebbiň öýüniň dagy daglaryň depesinde berkidiler we baýyrlaryň üstünden beýgeldiler; ähli milletler oňa tarap akyp gelerler. Köp halklar gidip şeýle diýerler: Geliň, biz Rebbiň dagyna, Ýakubyň Hudaýynyň öýüne çykalyň; Ol Öz ýollaryny bize öwreder, biz hem Onuň ýodalarynda gezeris. Çünki kanun Siondan çykar, Rebbiň sözi hem Iýerusalimden. Işaýa 2:1–3.
The “Lord’s house” is His church, and it is a “mountain.” The great whore is seated upon seven mountains, thus identifying that she rules over all the churches, just as she rules over all the kings. She has control over all the churches and all the states in all the world.
“Rebbiň öýi” Onuň ybadathanasydyr, we ol bir “dagdyr”. Uly jelep ýedi dagyň üstünde oturandyr; şeýlelik bilen, ähli patyşalaryň üstünden höküm sürşi ýaly, ähli ybadathanalaryň hem üstünden höküm sürýändigini görkezýär. Ol bütin dünýäde ähli ybadathanalara we ähli döwletlere gözegçilik edýär.
The vision that Isaiah is identifying that came to him “concerning Judah and Jerusalem,” that we just cited, continues on, and it is still the same passage in chapter four, and according to Isaiah it is the “same day” that people say, “Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob.” In that same period of time “seven women” are identified.
Işaýanyň özüne “Ýahuda we Iýerusalim hakda” gelen diýip görkezýän we ýaňy-ýakynda biz tarapyndan sitata alnan görnüşi dowam edýär, hem-de ol henizem dördünji bapdaky şol bir parçadyr; Işaýa görä-de, adamlar: “Geliň, biz Rebbiň dagyna, Ýakubyň Hudaýynyň öýüne çykalyň” diýýän “şol bir gün” bolup durýar. Hut şol bir döwürde “ýedi aýal” hem görkezilýär.
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. And the Lord will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence. And there shall be a tabernacle for a shadow in the daytime from the heat, and for a place of refuge, and for a covert from storm and from rain. Isaiah 4:1–6.
Şol günde ýedi aýal bir erkegiň ýakasyndan ýapyşyp: «Biz öz çöregimizi iýeris, öz geýimlerimizi geýeris; diňe seniň adyň bilen atlandyrylaýyn, utanjymyzy aýyr» diýerler. Şol günde Rebbiň Şahasy gözel we şöhratly bolar, ýeriň miwesi bolsa Ysraýyldan aman galanlar üçin ajaýyp hem görmegeý bolar. Şeýle bolar: Sionda galan hem-de Iýerusalimde diri galan her kim, ýagny Iýerusalimde diri bolanlaryň arasynda ýazylanlaryň hemmesi mukaddes diýlip atlandyrylar; Reb höküm ruhy we ýakyp arassalaýan ruh arkaly Sion gyzlarynyň nejisligini ýuwup aýyranda we Iýerusalyimiň gan günäsini onuň içinden arassalanda. Reb Sion dagynyň her mesgeniniň üstünde we onuň ýygnaklarynyň üstünde gündiz bulut bilen tüsse, gije bolsa ýalynly otuň şuglasyny döreder; çünki ähli şöhratyň üstünde gorag bolar. Gündiz yssydan kölege berýän çadyry, tupandan we ýagyşdan pena hem sypynar ýer bolar. Işaýa 4:1–6.
The “day” which is the subject of Isaiah’s vision is the “hour” of the great earthquake of Revelation chapter eleven. The wise that have accepted the admonition to “return” from the disappointment of July 18, 2020, and met the requirements of Leviticus twenty-six, and who have been brought together by Ezekiel’s first prophecy, are sealed when they accept Ezekiel’s second message of the four winds of Islam. They are then lifted up into heaven as an ensign, and God’s other children in Babylon begin to respond to the call to come out of Babylon, that begins at the earthquake, which is the soon-coming Sunday law. God’s other flock hear the message to come out of Babylon, and they proclaim, “Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob.”
Işaýanyň görnüşiniň mowzugy bolan şol «gün» Ylham kitabynyň on birinji babyndaky uly ýer titremesiniň «sagatydyr». 2020-nji ýylyň 18-nji iýulyndaky lapykeçlikden soň «dolanyp gelmek» baradaky nesiheti kabul eden, Lewiler 26-nyň talaplaryny ýerine ýetiren we Ezekiýeliň birinji pygamberligi arkaly bir ýere jemlenen paýhaslylar, Ezekiýeliň Yslamyň dört ýeli baradaky ikinji habaryny kabul edenlerinde möhürlenýärler. Soňra olar baýdak hökmünde asmana göterilýärler, we Hudaýyň Wawilondaky beýleki perzentleri ýer titremesinde, ýagny tizden geljek Ýekşenbe kanuny başlananda başlanýan Wawilondan çykmak baradaky çagyryşa seslenip başlaýarlar. Hudaýyň beýleki sürüsi Wawilondan çykmak baradaky habary eşidýär, we olar şeýle jar edýärler: «Geliň, biz Rebbiň dagyna, Ýakubyň Hudaýynyň öýüne çykalyň».
In that “hour” the great whore begins to sing her songs and commit fornication with the kings of the earth. Those who are not written in the Lamb’s book of life follow the whore, and their churches come under her authority. Those churches are represented by Isaiah as “seven women.” Those “seven women” are the “seven mountains” that the papacy shall rule over, as the United States forces the entire world to erect an image of the beast that will both speak and cause all to receive the mark of papal authority.
Şol “sagatda” beýik jelep öz aýdymlaryny aýdyp başlaýar we ýer ýüzüniň patyşalary bilen zyna edýär. Guzynyň ýaşaýyş kitabynda ýazylmadyklar şol jelebiň yzyndan gidýärler, we olaryň ýygnaklary onuň häkimiýetiniň astyna düşýär. Şol ýygnaklar Işaýa tarapyndan “ýedi aýal” hökmünde şekillendirilýär. Şol “ýedi aýal” papalygyň höküm sürjek “ýedi dagydyr”; çünki Amerikanyň Birleşen Ştatlary bütin dünýäni gürläp biljek hem-de hemmelere papalyk häkimiýetiniň belgisini kabul etdirmeklige sebäp boljak haýwanyň bir keşbini dikeltmäge mejbur eder.
Those “seven women shall take hold of one man,” and that “man” is the “man” Paul identifies as “the man of sin.” In that testing period those who remain “in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem.” God’s people are those in the period of time whose names are written in the book of life, the book of the Lamb who was slain from the foundation of the world. The other class, who take hold of the “man of sin” are those in Revelation chapter thirteen that worship the man of sin.
Şol “ýedi aýal bir erkekden ýapyşar”, we şol “erkek” Pawlusyň “günäniň adamy” diýip görkezýän “adamydyr”. Şol synag döwründe “Iýerusalimde galanlar, mukaddes diýlip atlandyrylar, hatda Iýerusalimde dirileriň arasynda ýazylanlaryň her biri.” Hudaýyň halky — şol döwürde atlary ýaşaýyş kitabynda, dünýäniň düýbi tutulmazyndan öň soýlan Guzynyň kitabynda ýazylanlardyr. Beýleki topar bolsa, “günäniň adamyndan” ýapyşýanlar, Ylham kitabynyň on üçünji babynda günäniň adamyna sežde edýänlerdir.
And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. If any man have an ear, let him hear. Revelation 13:8, 9.
Ýerde ýaşaýanlaryň hemmesi oňa sežde eder; olaryň atlary dünýäniň ýaradylaly bäri bogazlanan Guzynyň ýaşaýyş kitabynda ýazylan däldir. Eger kimiň gulagy bar bolsa, goý, eşitsin. Ylham 13:8, 9.
The “hour” of the great earthquake, which is the Sunday law crisis, is the conclusion of the investigative judgment, and the judgment is based upon whether your name is found or not found entered within the book of life, thus in that time the two classes represented by the relation to the book of life is identifying the very closing scenes of judgment. Those who take hold of the “man of sin,” proclaim that they will “eat” their “own bread, and wear” their “own apparel,” but their primary desire is to “be called by thy name”.
Beýik ýertitremäniň, ýagny Ýekşenbe güni baradaky kanun krizisiniň “sagady”, derňew hökümçiliginiň tamamlanmagydyr, we bu höküm siziň adyňyzyň ýaşaýyş kitabynda ýazylan ýa-da ýazylmadyk ýagdaýyna esaslanýar; şonuň üçin şol wagtda ýaşaýyş kitaby bilen bolan gatnaşyga görä görkezilen iki synp, hökümçiliginiň edil iň soňky sahnalaryny kesgitleýär. “Günä adamyndan” ýapyşýanlar, özleriniň “öz çöreklerini iýjekdiklerini we” “öz egin-eşiklerini geýjekdiklerini” yglan edýärler, emma olaryň ilkinji islegi “seniň adyň bilen atlandyrylmakdyr”.
They will retain their own doctrinal statement of beliefs (eat their own bread), and retain their denominational profession (their own apparel), but accept the name of the “man of sin.” The name of the “man of sin,” is “catholic”, which means “universal”. Those who take hold of the “man of sin,” wish to become part of the “universal church”, which is the Catholic church. They desire that relationship in order to “take away” their “reproach.”
Olar özleriniň ynançlary baradaky doktrinal beýannamasyny saklap galarlar («öz çöreklerini iýmeler»), hem-de denominasiýa degişli ykrar etmesini («öz egin-eşiklerini») saklap galarlar, emma «günä adamy»nyň adyny kabul ederler. «Günä adamy»nyň ady «katolik» bolup, onuň manysy «umumy» diýmekdir. «Günä adamy»na ýapyşýanlar «umumy ýygnagyň», ýagny Katolik ýygnagynyň, bir bölegi bolmak isleýärler. Olar özleriniň «masgaraçylygyny» «aýyrmak» üçin şol gatnaşygy arzuw edýärler.
The “reproach” addresses two significant elements of the beast that reigns over all the churches and all the nations in the last days. In the “hour of the great earthquake” in Revelation eleven, “the third woe cometh quickly”. The “third woe” is Islam. In the “hour of the great earthquake” in Revelation eleven, the Seventh Trumpet sounds. The Seventh Trumpet is Islam. Islam strikes in the “hour of the great earthquake,” for all of the Trumpets are the prophetic tools God has employed in judgment upon forced Sunday worship throughout world history.
“Masgaraçylyk” ahyrky günlerde ähli ýygnaklaryň we ähli milletleriň üstünden höküm sürýän wagşy janawaryň iki möhüm bölegine degişlidir. Ylham kitabynyň on birinji babyndaky “uly ýertitremäniň sagadynda” “üçünji hasrat tiz gelýär”. “Üçünji hasrat” Yslamdyr. Ylham kitabynyň on birinji babyndaky “uly ýertitremäniň sagadynda” Ýedinji Surnaý ýaňlanýar. Ýedinji Surnaý Yslamdyr. Yslam “uly ýertitremäniň sagadynda” urýar, çünki Surnaýlaryň hemmesi dünýä taryhynyň dowamynda mejbury ýekşenbe ybadatyna garşy höküm çykarmakda Hudaýyň ulanan pygamberlik gurallarydyr.
When the “national ruin” of the United States is brought about, at the soon-coming Sunday law, the “nations will be angry.” It is Islam that angers the nations in Bible prophecy, as represented by the first reference to Islam in the book of Genesis.
Amerikanyň Birleşen Ştatlarynyň “milli heläkçiligi” ýakyn wagtda çykaryljak Ýekşenbe kanuny arkaly amala aşyrylanda, “milletler gaharlanarlar.” Mukaddes Kitabyň pygamberliklerinde milletleri gaharlandyrýan zat Yslamdyr; munuň şekilli beýany hökmünde Gelip çykyş kitabyndaky Yslama degişli ilkinji salgylanma görkezilýär.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
Rebbiň perişdesi oňa şeýle diýdi: Ine, sen göwrelisiň, bir ogul dogurarsyň we onuň adyna Ysmagyl diýip at goýarsyň; çünki Reb seniň muşakgatyňy eşitdi. Ol ýabany adam bolar; onuň eli her bir adama garşy, her bir adamyň eli hem oňa garşy bolar; ol ähli dogan-garyndaşlarynyň öňünde mesgen tutar. Gelip çykyş 16:11, 12.
The “reproach” of the last days is the religion of Islam. The churches and the nations of the world will come under the authority of the New World Order of a United Nations, which is ruled over by the Catholic church. The pope will be seated upon the one-world system, just as Constantine gave the papacy its seat in the year 330. The nations will determine that their ability to deal with the warfare being brought against mankind by Islam, can only be accomplished by a united effort, which will require a subjection to some moral authority, which the United States will insist is the Roman church. Just as Justinian gave the Catholic church its great authority in the year 533, history is repeated. The United States will force the world through its military might to obey, just as Clovis did for the Catholic church in the year 496. The history of verse two of Revelation thirteen will be repeated.
Soňky günleriň “masgaraçylygy” yslam dinidir. Dünýäniň ybadathanalary hem-de milletleri Katolik buthanasy tarapyndan dolandyrylýan Birleşen Milletler Guramasynyň Täze Dünýä Düzgüniniň häkimiýetine tabyn bolar. Papa, Konstantiniň milady 330-njy ýylda papalyga öz ornuny berşi ýaly, şol bir dünýä ulgamynyň üstünde oturar. Milletler, yslam tarapyndan adamzadyň garşysyna alnyp barylýan uruş bilen iş salyşmak ukybynyň diňe birleşen tagalla arkaly amala aşyrylyp bilinjekdigine, munuň bolsa haýsydyr bir ahlak häkimiýetine boýun bolmagy talap etjekdigine karar bererler; Amerikanyň Birleşen Ştatlary bolsa munuň Rim buthanasydygyny öňe sürer. Justinianyň milady 533-nji ýylda Katolik buthanasyna onuň beýik häkimiýetini berşi ýaly, taryh gaýtalanýar. Amerikanyň Birleşen Ştatlary, edil Klowisiň milady 496-njy ýylda Katolik buthanasy üçin edişi ýaly, dünýäni öz harby kuwwaty arkaly boýun egmäge mejbur eder. Ylhamyň on üçünji babyndaky ikinji aýatyň taryhy gaýtalanar.
And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.
Meniň gören wagşy haýwanam gaplaňa meňzeýärdi, onuň aýaklary aýynyň aýaklary ýalydy, agzy bolsa ýolbarsyň agzy ýalydy; aagondarha oňa öz güýjüni, tagtyny we uly ygtyýaryny berdi. Ylham 13:2.
Once the image is set up, then the kings of the earth, who have been angered by the attacks of Islam, will recognize that the universal “reproach” against Islam that has been used to bring the worldwide image of the beast into existence, was not the “reproach” that the “man of sin” (Jezebel) was actually concerned with. Too late, the world will find out that Jezebel cares nothing about Islam, but that her heart desires to kill Elijah, as Herodias killed John the Baptist.
Şekil dikilip goýlandan soň, Yslamyň hüjümlerinden gaharlanan ýer ýüzüniň patyşalary, bütindünýä ýyrtyjynyň keşbini döretmek üçin ulanylan Yslama garşy ähliumumy “masgaraçylygyň” hakykatda “günä adamy”nyň (Ýezebel) alada eden “masgaraçylygy” däldigini tanarlar. Örän giç bolup, dünýä Ýezebeliň Yslam barada asla alada etmeýändigini, eýsem onuň ýüreginiň Hirodiýanyň Çokundyryjy Ýahýany öldürşi ýaly, Ylýasy öldürmegi arzuw edýändigini biler.
The “mind which hath wisdom,” is the “mind of the wise,” and the “wise” are those who understand the “increase of knowledge” that is produced when the Lion of the tribe of Judah, unseals the Revelation of Jesus Christ, just before probation closes.
«Akyl-paýhasa eýe bolan aň» — bu «parasatlylaryň aňydyr», «parasatlylar» bolsa synag möhletiniň tamamlanmagyna az galanda Ýahuda taýpasynyň Arslany Isa Mesihiň Ylhamyny açyp görkezende ýüze çykýan «bilimiň artmagyna» düşünýänlerdir.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Soňra ol maňa şeýle diýdi: «Bu kitabyň pygamberlik sözlerini möhürleme, çünki wagt ýakyndyr. Adalatsyz bolan goý, öňküsi ýaly adalatsyz bolmagynda galsyn; nejasatly bolan goý, öňküsi ýaly nejasatly bolmagynda galsyn; dogruçyl bolan goý, öňküsi ýaly dogruçyl bolmagynda galsyn; mukaddes bolan hem goý, öňküsi ýaly mukaddes bolmagynda galsyn». Ylham 22:10, 11.
The “seven heads are seven mountains, on which the woman sitteth,” represents the truth that the papacy will reign over both church and state. Symbols have more than one meaning, and the symbols are to be defined and understood by the context of the passage where the symbols are represented. The argument arises that the verse identifies that the heads are the mountains, so what would be the justification for identifying a distinction between the heads (statecraft) and the mountains (churchcraft)? The distinction is established in Daniel chapters seven and eight. In chapter seven both pagan Rome and papal Rome are identified as “diverse,” from the beasts that preceded them.
“Aýal oturan ýedi kelle ýedi dagdyr,” diýen söz papalygyň hem buthana, hem-de döwlet üstünden höküm sürjekdigini aňladýan hakykaty görkezýär. Nyşanlaryň birden köp manysy bolýar, we nyşanlar olaryň görkezilen böleginiň mazmuny arkaly kesgitlenmeli we düşünilmeli. Delil hökmünde şu pikir öňe sürülýär: aýat kelleleriň daglardygyny kesgitleýär; onda kelleleriň (döwlet dolandyryşy) bilen daglaryň (buthana dolandyryşy) arasynda tapawut goýmagy näme esaslandyrýar? Bu tapawut Daniýel kitabyň ýedinji we sekizinji baplarynda berkidilýär. Ýedinji bapda hem butparaz Rim, hem-de papalyk Rim özlerinden öň gelen haýwanlardan “tapawutly” diýip tanadylýar.
When chapter seven is brought upon chapter eight (line upon line), we find in chapter eight the little horn of Rome, oscillating between man, woman, man, woman. One symbol (the little horn) that represents two powers. In those chapters, a horn is a kingdom, and a kingdom is also a head. In chapter eight, the little horn represents two kingdoms, the fourth and fifth kingdom of Bible prophecy. The little horn symbolically represents two kingdoms, and the two kingdoms it represents are kingdoms that identify the union of statecraft and churchcraft. The seven heads, which are also seven mountains, represent two kingdoms, and the one kingdom is churchcraft and the other is statecraft.
Ýedinji baby sekizinji babyň üstüne getirenimizde (setir üstüne setir), sekizinji bapda Rimiň kiçi şahyny görýäris; ol erkek bilen aýalyň arasynda gezekleşýär, erkek, aýal, erkek, aýal. Iki güýji aňladýan bir nyşan (kiçi şah). Şol baplarda şah bir patyşalykdyr, patyşalyk hem başdyr. Sekizinji bapda kiçi şah Mukaddes Kitap pygamberliginiň dördünji we bäşinji patyşalyklaryny — iki patyşalygy — aňladýar. Kiçi şah nyşanlaýyn iki patyşalygy aňladýar, onuň aňladýan şol iki patyşalygy bolsa döwlet işleriniň we ybadathana işleriniň birleşigini kesgitleýän patyşalyklardyr. Şeýle hem ýedi baş, ýagny ýedi dag, iki patyşalygy aňladýar; olaryň biri ybadathana işi, beýlekisi bolsa döwlet işidir.
In Daniel chapter two, there is another witness to this prophetic symbolism, for there the last kingdom, which the Millerites understood to be the fourth kingdom of Rome, is represented by iron and clay. The iron and clay are combined, though in reality iron does not combine with clay. Yet when Sister White comments upon the “iron and clay,” she identifies it as a symbol of churchcraft and statecraft, as is represented by chapter eight’s little horn, and the Revelation seventeen heads that are also mountains.
Danyýl pygamberiň ikinji babynda bu pygamberlik nyşanyna ýene-de bir şaýatlyk bar; sebäbi ol ýerde, Millerçileriň Rimiň dördünji patyşalygy diýip düşünýän soňky patyşalygy demir we palçyk bilen görkezilýär. Demir bilen palçyk birleşdirilen edilýär, emma hakykatda demir palçyk bilen birleşmeýär. Şeýle-de bolsa, Waýt uýamyz “demir bilen palçyk” barada düşündiriş berende, ony sekizinji babyň kiçi şahynda şekillendirilişi ýaly, şeýle hem Ylham kitabyndaky on ýedinji babyň daglar hem bolan kellelerinde görkezilişi ýaly, din bilen döwletiň utgaşmagynyň nyşany diýip kesgitleýär.
“We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” The Seventh-day Adventist Bible Commentary, volume 4, 1168, 1169.
“Biz Hudaýyň mukaddes işiniň demir palçyk bilen garylan şekiliň aýaklary arkaly alamatlandyrylýan bir döwrüne geldik. Hudaýyň bir halky, saýlanyp-seçilen bir halky bar; olaryň tapawutlandyryş ukyby mukaddeslenmelidir, olar binýadyň üstüne agaç, ot we saman goýmak bilen mukaddes däl bolmaly däldirler. Hudaýyň tabşyryklaryna wepaly bolan her bir jan imanymyzyň tapawutlandyryjy aýratynlygynyň ýedinji gün Şenbe günüdigini görer. Eger hökümet Şenbe gününe Hudaýyň buýruşy ýaly hormat goýsa, onda ol Hudaýyň güýjünde durar we birwagt mukaddeslere gowşurylan imanyň goragynda bolar. Emma döwlet işgärleri galp şenbäni goldarlar we özleriniň dini ynanjyny papalygyň bu perzendiniň berjaý edilişi bilen garyşdyrarlar-da, ony Rebbiň mukaddeslän we bereket beren, adamyň ony mukaddes saklamagy üçin aýratyn goýup, Özi bilen Öz halkynyň arasynda müň nesle çenli alamat eden Şenbe gününden ýokary goýarlar. Ybadathanaçylygyň we döwlet syýasatynyň garyşdyrylmagy demir bilen palçyk arkaly suratlandyrylýar. Bu birleşik ybadathanalaryň ähli güýjüni gowşadýar. Ybadathanany döwletiň häkimiýeti bilen üpjün etmek ýaman netijeleri getirer. Adamlar tas Hudaýyň sabyrlylygynyň çäginden geçdiler. Olar öz güýçlerini syýasata bagyş etdiler we papalyk bilen birleşdiler. Emma Hudaýyň Öz kanunyny güýjüni ýitiren edýänleri jezalandyrjak wagty geler, we olaryň edýän ýaman işi öz başlaryna gaýdyp geler.” The Seventh-day Adventist Bible Commentary, volume 4, 1168, 1169.
We will continue this study in the next article.
Biz bu barlagy indiki makalada dowam etdireris.
“In the scene representing the work of Christ for us, and the determined accusation of Satan against us, Joshua stands as the high priest, and makes request in behalf of God’s commandment-keeping people. At the same time Satan represents the people of God as great sinners, and presents before God the list of sins he has tempted them to commit through their lifetime, and urges that because of their transgressions, they be given into his hands to destroy. He urges that they should not be protected by ministering angels against the confederacy of evil. He is full of anger because he cannot bind the people of God into bundles with the world, to render to him complete allegiance. 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. In their enmity against the people of God, they show themselves guilty also of the choice of Barabbas instead of Christ.
Mesihiň biziň üçin edýän işi hem-de Şeýtanyň bize garşy edýän tutanýerli aýyplamasy görkezilen bu sahnada Ýehowşua baş ruhany hökmünde durýar we Hudaýyň buýruklaryny saklaýan halkynyň adyndan haýyş edýär. Şol bir wagtyň özünde Şeýtan Hudaýyň halkyny uly günäkärler hökmünde görkezýär we ömürleriniň dowamynda olary etmäge höweslendiren günäleriniň sanawyny Hudaýyň öňüne getirýär hem-de olaryň bikanunlyklary sebäpli ýok edilmek üçin öz eline tabşyrylmalydygyny öňe sürýär. Ol, ýamanlygyň dildüwşügine garşy hyzmat edýän perişdeler tarapyndan goralmaly däldiklerini aýdyp, muny talap edýär. Ol Hudaýyň halkyny dünýä bilen bir desse edip baglap, özüne doly wepaly etmegi başarmaýandygy üçin gazapdan doludyr. Patyşalar, hökümdarlar we häkimler özlerine antihristiň tamgasyny basdylar we mukaddesler bilen—Hudaýyň buýruklaryny saklaýanlar hem-de Isanyň imanyna eýe bolanlar bilen—söweşmäge gidýän aždarha hökmünde görkezilýärler. Hudaýyň halkyna garşy duşmançylyklarynda olar, Mesihiň deregine Barabbasy saýlamak günäsinde hem özlerini ýazykly görkezýärler.
“God has a controversy with the world. When the judgment shall sit, and the books shall be opened, He has an awful account to settle, which would now make the world fear and tremble were men not blinded and bewitched by satanic delusions and deceptions. God will call the world to account for the death of His only-begotten Son, whom to all intents and purposes the world has crucified afresh, and put to open shame in the persecution of His people. The world has rejected Christ in the person of His saints, has refused His messages in the refusal of the messages of prophets, apostles, and messengers. They have rejected those who have been colaborers with Christ, and for this they will have to render an account.” Testimonies to Ministers, 38, 39.
“Hudaýyň dünýä bilen çekişmesi bardyr. Kazyýet gurlanda we kitaplar açylanda, Onuň çözmeli elhenç hasaby bardyr; eger adamlar şeýtanyň azdyryşlary we aldawlary bilen kör edilmedik, jadylaýyş astyna düşürilmedik bolsadylar, bu hasap eýýäm dünýäni gorky we titreme bilen doldurardy. Hudaý dünýäni Öz ýeke-täk Doglunyň ölümi üçin hasaba çeker; dünýä ähli niýet-maksatlar boýunça Onuň halkyny yzarlamak arkaly Mesihi täzeden haça çüýledi we Ony äşgär masgara etdi. Dünýä Mukaddesleriniň şahsyýetinde Mesihi ret etdi, pygamberleriň, resullaryň we habarçylaryň habarlaryny ret etmek bilen Onuň habarlaryny-da ret etdi. Olar Mesih bilen bilelikde zähmet çekenleri ret etdiler, we munuň üçin hasap bermeli bolarlar.” Testimonies to Ministers, 38, 39.