The framework of William Miller’s prophetic message was the two desolating powers of paganism followed by papalism, and the framework of Future for America’s prophetic message is the three desolating powers of paganism, followed by papalism, followed by apostate Protestantism, but all being concurrent at the end. A primary prophetic key for Miller’s prophetic understanding was that “the daily” in the book of Daniel was a symbol of paganism, for it established the connection of the two desolating powers which became his framework of prophetic understanding. A primary prophetic key for Future for America’s prophetic understanding is also that “the daily” in the book of Daniel is a symbol of paganism, for the historical fulfillment of paganism established the sequence of events in Daniel eleven verses forty and forty-one, which became the framework of Future for America’s prophetic understanding.
William Milleriň pygamberlik habarynyň çarçuwasy bütparazlygyň, onuň yzysüre bolsa papalyklygyň iki weýran ediji güýjünden ybaratdy; Future for America-nyň pygamberlik habarynyň çarçuwasy bolsa bütparazlygyň üç weýran ediji güýjüniň, onuň yzysüre papalyklygyň, onuň yzysüre-de imandan çykan protestantçylygyň bolmagydyr, emma olaryň hemmesi ahyrda bir wagtda bolup geçýär. Milleriň pygamberlik düşünjesi üçin esasy bir pygamberlik açary, Daniel kitabyndaky “gündelik” sözüniň bütparazlygyň nyşany bolmagydy, çünki bu onuň pygamberlik düşünjesiniň çarçuwasyna öwrülen iki weýran ediji güýjüň arasyndaky baglanyşygy kesgitledi. Future for America-nyň pygamberlik düşünjesi üçin hem esasy bir pygamberlik açary, Daniel kitabyndaky “gündelik” sözüniň bütparazlygyň nyşany bolmagydyr, çünki bütparazlygyň taryhy berjaý bolşy Daniel kitabynyň on birinji babyndaky kyrkynjy we kyrk birinji aýatlardaky wakalaryň yzygiderliligini kesgitledi, bu bolsa Future for America-nyň pygamberlik düşünjesiniň çarçuwasyna öwrüldi.
As is always the case with new light, the advancement of the truth unsealed in 1989 at the collapse of the Soviet Union was warred against by many various voices. The resistance brought against the truth invariably produced a clearer understanding of the truth. In those early controversies against the truth found in the last six verses of Daniel eleven, several prophetic rules that are located in the Bible were recognized as essential proofs to support the increase of knowledge that took place when the book of Daniel was unsealed in 1989. We are currently considering one of those rules, which we call “a triple application of prophecy.”
Täze ýagtylyk bilen hemişe bolşy ýaly, Sowet Soýuzynyň dargan 1989-njy ýylynda möhri açylan hakykatyň öňe gitmegine dürli sesleriň köpüsi garşylyk görkezdi. Hakykata garşy getirilen garşylyk üýtgewsiz ýagdaýda hakykata has aýdyň düşüniliş emele getirdi. Danieliň on birinji bapynyň soňky alty aýatynda tapylan hakykata garşy bolan şol irki jedellerde, Mukaddes Kitapda ýerleşýän birnäçe pygamberlik kadalary Daniel kitabynyň 1989-njy ýylda möhri açylanda bolup geçen bilimiň artmagyny goldaýan wajyp subutnamalar hökmünde ykrar edildi. Häzir biz şol kadalaryň birini, ýagny “pygamberligiň üç esse ulanylyşy” diýip atlandyrýan kadamyzy, garap çykýarys.
We began by looking at two triple applications that at one level are the same line, but at another level they are different. The first two manifestations of Rome (pagan and papal), establish the third manifestation of Modern Rome. The first two manifestations of Babylon (Babel and Babylon), established the third manifestation of Modern Babylon. Modern Rome is the beast of Revelation seventeen that Modern Babylon rides upon and reigns over. They are as distinct as is a cowboy from his horse, but they also commit spiritual fornication with each other, so at that level they are one. There are two other triple applications of prophecy which possess a similar relationship.
Biz iki sany üç esse ulanylyşy gözden geçirmek bilen başladyk; olar bir derejede şol bir çyzykdyr, emma başga bir derejede olar tapawutlydyr. Rimiň ilkinji iki ýüze çykmasy (butparaz we papalyk) Häzirki zaman Rimi diýen üçünji ýüze çykmany esaslandyrdy. Wawilonyň ilkinji iki ýüze çykmasy (Babel we Wawilon) Häzirki zaman Wawilony diýen üçünji ýüze çykmany esaslandyrdy. Häzirki zaman Rimi Ylham kitabynyň on ýedinji babyndaky, Häzirki zaman Wawilonynyň münen we onuň üstünden höküm sürýän haýwanydyr. Olar kowboý bilen onuň aty nähili tapawutly bolsa, şonuň ýaly derejede tapawutlydyr; emma olar ruhy zyna babatda hem biri-biri bilen gatnaşýandyklary üçin, şol derejede olar birdir. Pygamberligiň şuňa meňzeş gatnaşyga eýe bolan ýene iki sany üç esse ulanylyşy bar.
The first two manifestations of Elijah (Elijah and John the Baptist), establish the third Elijah of the last days. Along with that the first two messengers who prepare the way for the Messenger of the Covenant (John the Baptist and William Miller), establish the messenger who prepares the way for the Messenger of the Covenant in the last days. There are three important points to recognize with these two lines of triple applications of prophecy.
Ylýasyň ilkinji iki görnüşi (Ylýas we Çokundyryjy Ýahýa) ahyrky günleriň üçünji Ylýasyny tassyklaýar. Munuň bilen birlikde, Ähtiň Habarçysy üçin ýoly taýýarlaýan ilkinji iki habarçy (Çokundyryjy Ýahýa we William Miller) hem ahyrky günlerde Ähtiň Habarçysy üçin ýoly taýýarlaýan habarçyny tassyklaýar. Pygamberligiň üç gezekli ulanylyşynyň bu iki hatarynda ykrar edilmeli üç möhüm nokat bar.
A first point is that the actual historical representatives of the two lines of triple applications of prophecy are essentially the same historical figures, but their purpose in the two representations are distinctly different. The second point is recognizing what the distinction between the two closely related triple applications of prophecy is. The distinction is that Elijah represents an external work in the last days, and the messenger that prepares the way for the Messenger of the Covenant, represents an internal work in the last days.
Ilkinji nokat şundan ybaratdyr: pygamberligiň üçgatlaýyn ulanylyşynyň iki ugry boýunça hakyky taryhy wekiller, aslynda, şol bir taryhy şahslardyr; emma bu iki şekillendirişdäki olaryň maksady aç-açan tapawutlydyr. Ikinji nokat bolsa, pygamberligiň biri-birine örän ýakyn bolan şol iki üçgatlaýyn ulanylyşynyň arasyndaky tapawudy ykrar etmekdir. Ol tapawut şudur: Ahyrky günlerde Eliýa daşky işi aňladýar, Äht Habarchysyna ýol taýýarlaýan habarçy bolsa, ahyrky günlerde içki işi aňladýar.
The third point to take note of is that Jesus, as Alpha and Omega, identifies the third Elijah, and also the third messenger that prepares the way, with both a first and a last Elijah messenger, and a first and last messenger who prepares the way for the Messenger of the Covenant. The Elijah messenger of the first angel and the Elijah messenger of the third angel make up the third fulfillment of Elijah, and the messenger who prepares the way is represented as the messenger of the movements of both the first and third angels.
Üçünji üns berilmeli nokat şudur: Isa, Alfa we Omega hökmünde, üçünji Eliýany, şeýle hem ýoly taýýarlaýan üçünji habarçyny, birinji we soňky Eliýa habarçysy bilen, hem-de Ähtiň Habarçysy üçin ýoly taýýarlaýan birinji we soňky habarçy bilen deňeşdirýär. Birinji perişdäniň Eliýa habarçysy bilen üçünji perişdäniň Eliýa habarçysy bilelikde Eliýanyň üçünji berjaý boluşyny emele getirýär, ýoly taýýarlaýan habarçy bolsa birinji we üçünji perişdeleriň hereketleriniň habarçysy hökmünde görkezilýär.
Elijah the prophet provides an illustration of the last-day confrontation between God’s people and the threefold union of Modern Rome in the confrontation at Mount Carmel.
Ylýas pygamber Karmel dagyndaky ýüzbe-ýüz duruşykda Hudaýyň halky bilen Häzirki Zaman Rimiň üç taraplaýyn birleşiginiň arasynda soňky günlerde boljak garşylaşmanyň bir nusgasyny berýär.
Mount Carmel is located in northern Israel, near the Mediterranean coast. It runs roughly northwest to southeast and forms a prominent ridge that extends for about 39 miles (63 kilometers). The Valley of Megiddo, also known as the Jezreel Valley, is located to the southeast of Mount Carmel. Mount Carmel and the Valley of Megiddo are relatively close to each other in terms of distance. The distance between them, in a straight line (as the crow flies), is approximately 20 to 25 miles (32 to 40 kilometers). To the west of Mount Carmel lies the Mediterranean Sea, and to the east of the Valley of Megiddo and the Jezreel Valley lies the Sea of Galilee, also known as Lake Tiberias or the Lake of Kinneret.
Karmel dagy Ysraýylyň demirgazygynda, Ortaýer deňziniň kenaryna golaý ýerde ýerleşýär. Ol takmynan demirgazyk-günbatardan günorta-gündogara tarap uzalyp gidýär we takmynan 39 mil (63 kilometr) uzaýan görnükli dag gerşini emele getirýär. Megiddo jülgesi, Jezreel jülgesi diýlip hem tanalýar, Karmel dagynyň günorta-gündogarynda ýerleşýär. Karmel dagy bilen Megiddo jülgesi aralyk taýdan biri-birine o diýen uzak däldir. Olaryň arasyndaky aralyk, göni çyzyk boýunça (guş uçuşy boýunça), takmynan 20–25 mil (32–40 kilometr) bolýar. Karmel dagynyň günbatarynda Ortaýer deňzi ýerleşýär, Megiddo jülgesiniň we Jezreel jülgesiniň gündogarynda bolsa Tiberiýa köli ýa-da Kinneret köli diýlip hem atlandyrylýan Jelile deňzi ýerleşýär.
In the Revelation the battle of Armageddon is identifying the Valley of Megiddo, and inspiration did not want students of prophecy to believe that the book of Revelation was identifying its message in literal terms, so when it identified Armageddon (Megiddo) as Armageddon it used the word “har,” which means mountain to make it clear that the battle was a spiritual representation of the final battle which the dragon, beast and false prophet lead the world to.
Ylhamda Armagedon söweşi Megiddo jülgesini görkezýär, emma ylham pygamberligi öwrenijileriň Ylham kitabynyň habaryny sözüň göni manysynda kesgitleýändigine ynanmagyny islemedi; şonuň üçin ol Armagedony (Megiddo) Armagedon diýip atlandyranda, “dag” diýmegi aňladýan “har” sözüni ulanyp, bu söweşiň aagondarha, haýwan we ýalançy pygamber tarapyndan dünýäniň alnyp barylýan iň soňky söweşiniň ruhy taýdan beýanydygyny aýdyň görkezdi.
By identifying Megiddo as Armageddon, John made sure it was not to be understood as a literal geographical location, for Megiddo is a valley and has no mountains. In close proximity is Mount Carmel where Elijah’s confrontation with Ahab and the prophets of Jezebel occurred, thus both Megiddo and Mount Carmel are both illustrations of the final battle of Armageddon.
Megiddony Armageddon hökmünde kesgitlemek bilen, Ýahýa onuň göni manyda geografik bir ýer hökmünde düşünilmeli däldigini anyk görkezdi, çünki Megiddo bir jülgedir we onda dag ýokdur. Oňa örän golaýda Karmel dagy ýerleşýär; şol ýerde Ylýas bilen Ahabyň hem-de Izebeliň pygamberleriniň arasyndaky garşylaşyk bolup geçdi. Şeýlelikde, hem Megiddo, hem-de Karmel dagy Armageddonyň ahyrky söweşiniň nusgalarydyr.
If you were to draw a triangle with Jerusalem, Mount Carmel, and the Valley of Megiddo, Jerusalem would be situated to the southeast corner of that triangle, with Mount Carmel to the northwest and the Valley of Megiddo to the northeast. The area that symbolically represents the battle of Armageddon is bordered by two seas, and the king of the north (the whore of Modern Babylon) comes to his end between the seas and the glorious holy mountain. And at that time human probation closes.
Eger siz Iýerusalim, Karmel dagy we Megiddo jülgesi bilen üçburçluk çyzan bolsaňyz, Iýerusalim şol üçburçlugyň günorta-gündogar burçunda ýerleşerdi; Karmel dagy demirgazyk-günbatar tarapda, Megiddo jülgesi bolsa demirgazyk-gündogar tarapda ýerleşerdi. Armageddon söweşini nyşanlaýyn aňladýan ýer iki deňiz bilen araçäklendirilendir, demirgazygyň patyşasy (Häzirki Bawilonyň jelep zenany) bolsa deňizleriň we şöhratly mukaddes dagyň arasynda öz soňuna gelýär. Şol wagtda-da adamzat üçin synag möhleti ýapylýar.
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:44–12:1.
Emma gündogardan we demirgazykdan gelýän habarlar ony howsala salar; şonuň üçin ol köp kişini ýok etmek we bütinleý ýok edip taşlamak üçin uly gazap bilen öňe çykar. Ol öz köşgüniň çadyrlaryny deňizleriň arasynda, şöhratly mukaddes dagda diker; emma ol öz ahyryna geler, we oňa kömek edýän hiç kim bolmaz. Şol wagtda seniň halkyňyň ogullary üçin duran beýik serdar Mikaýyl ýerinden turar; we şol wagta çenli millet döräli bäri hiç haçan bolmadyk ýaly bir muşakgat wagty bolar; we şol wagtda kitaba ýazylan tapylanlaryň her biri, ýagny seniň halkyň, halas ediler. Daniel 11:44–12:1.
The triple application of Elijah represents the external confrontation of God’s people with the king of the north, who is the head of the threefold union of the dragon, the beast and the false prophet that leads the world to Armageddon. Elijah’s three enemies that typified the threefold union were Ahab, who was the king of the ten northern tribes representing the ten kings of Revelation seventeen, who commit fornication with the whore of Babylon, and who agree to give their kingdom to the whore for “one hour”, which is “the hour” of the Sunday law crisis. The whore of Babylon was represented by Jezebel, and Jezebel’s prophets of Baal and the priests of the grove represent the false prophet.
Ylýas pygamberiň üç gezek ulanylyşy Hudaýyň halkynyň dünýýäni Armageddona alyp barýan aždarhanyň, ýyrtyjynyň we galp pygamberiň üç taraplaýyn birleşiginiň başy bolan demirgazygyň patyşasy bilen daşarky çaknyşygyny aňladýar. Ylýasyň üç duşmany, üç taraplaýyn birleşige nusga bolan Ahabdy; ol demirgazykdaky on taýpanyň patyşasy bolup, Ylhamyň on ýedinji babynda Beýik Bawiliň jelep zenany bilen zyna edýän hem-de öz patyşalygyny “bir sagat”lyk şol jelep zenana bermäge razy bolýan on patyşany aňladýar; bu “bir sagat” bolsa Ýekşenbe kanuny krizisiniň “şol sagadydyr”. Beýik Bawiliň jelep zenany Izebel arkaly görkezildi, Izebeliň Baal pygamberleri we tokaý ybadathanasynyň ruhanylary bolsa galp pygamberi aňladýar.
The Sunday law crisis begins with the soon-coming Sunday law in the United States and ends when Michael stands up. When that Sunday law arrives the second voice of Revelation chapter eighteen, calls God’s other flock out of Babylon. The period of time from the call out of Babylon until the close of probation is the period of the judgment of the whore of Babylon. It is also the period of time when the Holy Spirit is poured out without measure. It is the “hour,” that the ten kings agree to co-rule with the whore of Tyre, who is no longer forgotten. It is the “hour,” of the great “earthquake” of Revelation eleven, when the one hundred and forty-four thousand are lifted up as an ensign.
Ýekşenbe baradaky kanunyň krizisi Amerikanyň Birleşen Ştatlarynda ýakyn wagtda çykjak Ýekşenbe kanuny bilen başlanýar we Mihail ýerinden turanda tamam bolýar. Şol Ýekşenbe kanuny güýje girende, Ylham kitabynyň on sekizinji babyndaky ikinji ses Hudaýyň beýleki sürüsini Wawilondan çykmaga çagyrýar. Wawilondan çykmak çagyryşyndan synag möhletiniň ýapylmagyna çenli bolan döwür Wawilon jelebininiň höküm edilýän döwrüdir. Bu, şol bir wagtyň özünde-de, Mukaddes Ruhuň ölçegsiz derejede dökülýän döwrüdir. Bu, indi unudylmaýan Tir jelebi bilen bilelikde höküm sürmäge on patyşanyň razylaşýan “sagatydyr”. Şeýle hem bu, Ylham kitabynyň on birinji babyndaky beýik “ýertitremäniň” “sagatydyr”; şol wagtda ýüz kyrk dört müň baýdak hökmünde ýokary göterilýär.
And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:9, 10.
Ýeriň patyşalary, onuň bilen zyna eden we nepis ýaşaýyşda ýaşanlar, onuň ýanmagynyň tüssesini görenlerinde, onuň üçin aglap-eňrärler we matam tutarlar; onuň azabynyň gorkusy zerarly daşda durup şeýle diýerler: „Wah, wah, eý beýik şäher Babyl! eý gudratly şäher! çünki seniň höküm edilmegiň bir sagadyň içinde gelip ýetdi.“ Ylham 18:9, 10.
Just as John identified Megiddo as the mountain (“har”) of Megiddo to identify a spiritual and not a literal truth, the judgment of the whore of Babylon and Tyre is identified as occurring during the “hour,” and also in a “day.”
Ýahýanyň Megiddony ruhy hakykaty, göni manydaky däl-de, görkezmek üçin Megiddonyň dagy («har») diýip tanatşy ýaly, Wawilon jelebi bilen Suruň üstünden çykarylan höküm hem «sagatda», şeýle-de «bir günde» bolup geçýän hökmünde tanadylýar.
Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. Revelation 18:8.
Şonuň üçin onuň belalary bir günde geler: ölüm, agy we açlyk; ol ot bilen bütinleý ýakylar, çünki oňa höküm edýän Reb Hudaý güýçlüdir. Ylham 18:8.
After October 22, 1844 prophetic time is no longer to be applied prophetically and the judgment of the papal power is therefore represented as occurring in an “hour,” and also as in a “day.” The “hour” of her judgment is the prophetic period from the Sunday law in the United States until probation closes. It is important to mark this period when considering the Elijah of the last days, for Elijah’s battle of Mount Carmel follows the internal testing of God’s people of the last days, and the testing period for both the church and the world contain the same prophetic beginnings and endings.
1844-nji ýylyň 22-nji oktýabryndan soň pygamberlik wagty indi pygamberlik manysynda ulanylmaly däldir, şonuň üçinem papalyk häkimiýetiniň höküm edilşi “bir sagatda”, şeýle hem “bir günde” bolup geçýär diýip şekillendirilýär. Onuň höküm edilşiniň “sagady” Amerikanyň Birleşen Ştatlarynda ýekşenbe kanunyndan synag möhleti tamamlanýança uzalýan pygamberlik döwrüdir. Soňky günleriň Iliýasyny göz öňünde tutanyňda bu döwri bellemek möhümdir, çünki Iliýanyň Karmel dagyndaky göreşi Hudaýyň soňky günlerdäki halkynyň içki synagyndan soň gelýär, hem-de ýygnak üçinem, dünýä üçinem synag döwri şol bir pygamberlik başlangyçlaryny we soňlaryny öz içine alýar.
The two voices of Revelation eighteen, represent two distinct calls to two churches. The first church is the one hundred and forty-four thousand of Revelation chapter seven, and the second church that is called is the great multitude of Revelation chapter seven. The call to the one hundred and forty-four thousand is made while the Holy Spirit is being poured out in measure, and the call to the great multitude is made when the Holy Spirit is being poured out without measure.
Ylhamyň on sekizinji babyndaky iki ses iki ýygnaga gönükdirilen iki aýratyn çagyryşy aňladýar. Birinji ýygnak Ylhamyň ýedinji babyndaky ýüz kyrk dört müňdür, çagyrylýan ikinji ýygnak bolsa Ylhamyň ýedinji babyndaky beýik mähelle-dir. Ýüz kyrk dört müňe bolan çagyryş Mukaddes Ruh ölçege görä dökülip durka edilýär, beýik mähelle bolan çagyryş bolsa Mukaddes Ruh ölçegsiz dökülip durka edilýär.
“The prophet says, ‘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” (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, “teaching for doctrines the commandments of men” (Matthew 15:9).
Pygamber şeýle diýýär: «Men başga bir perişdäniň gökden inip gelýändigini gördüm; onuň uly güýji bardy, ýer ýüzi onuň şöhraty bilen ýagtyldy. Ol güýçli ses bilen gaty gygyryp şeýle diýdi: Beýik Wawilon ýykyldy, ýykyldy, we ol jynlaryň mekanyna öwrüldi» (Ylham 18:1, 2). Bu ikinji perişde tarapyndan berlen şol bir habardyr. Wawilon ýykyldy, «çünki ol ähli halklara özüniň zynasynyň gazabynyň şerabyny içirdi» (Ylham 14:8). Ol şerap näme? — Onuň ýalan taglymatlarydyr. Ol dünýä dördünji tabşyrygyň Sabatynyň ýerine galp bir sabaty berdi we Şeýtanyň ilkinji gezek Erem bagynda How Enä aýdan ýalanlygyny — janyň tebigy ölmez-ýitmezligini — gaýtalady. Şeýle hem ol köp sanly meňzeş ýalňyşlyklary giňden ýaýratdy, «adam tabşyryklaryny taglymat hökmünde öwredip» (Matta 15:9).
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
Isa Öz hyzmatyna açyk görnüşde başlanda, Ybadathanany onuň mukaddeslige garşy edilen haramlamasyndan arassalady. Onuň hyzmatynyň iň soňky işleriniň arasynda Ybadathananyň ikinji gezek arassalanylmagy bardy. Şonuň ýaly-da, dünýäni duýdurmak boýunça iň soňky işde ybadathanalara iki aýratyn çagyryş edilýär. Ikinji perişdäniň habary şeýledir: «Beýik şäher bolan Wawilon ýykyldy, ýykyldy; çünki ol ähli halklara zynahorlygynyň gaharly şerabyny içirdi» (Ylham 14:8). Üçünji perişdäniň habarynyň güýçli nidasynda bolsa, gökden bir ses şeýle diýýär: «Eý, Meniň halkym, onuň içinden çykyň; onuň günälerine gatnaşmaz ýaly we onuň belalaryndan almaz ýaly. Çünki onuň günäleri göge çenli ýetdi, Hudaý bolsa onuň etmişlerini ýatlapdyr» (Ylham 18:4, 5). Saýlanan Habarlardan, 2-nji kitap, 118.
The mighty angel came down in fulfillment of Revelation chapter eighteen, when the great buildings of New York City were brought down on September 11, 2001, with the arrival of the “east wind” of Islam. He then cried “mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils.” And then in verse four another voice “is heard from heaven saying, ‘Come out of her, my people.’” Those two voices are “two distinct calls made to the churches.” The two distinct churches of God in the last days are identified as the one hundred and forty-four thousand and the great multitude.
Gudratly perişde Ylhamyň on sekizinji babyndaky pygamberligiň berjaý bolşy hökmünde aşak düşdi; şol wagt Nýu-Ýork şäheriniň beýik binalary 2001-nji ýylyň 11-nji sentýabrynda Yslamyň “gündogar ýeliniň” gelmegi bilen ýykyldy. Soňra ol “kuwwatly ses bilen berk gygyryp: ‘Beýik Wawilon ýykyldy, ýykyldy, ol jynlaryň mekanyna öwrüldi’” diýdi. Soňra dördünji aýatda başga bir ses “asmadan eşidilýär, şeýle diýýär: ‘Ondan çykyň, eý Meniň halkym.’” Bu iki ses “ybadathanalara edilen iki aýratyn çagyryşdyr.” Soňky günlerde Hudaýyň iki aýratyn ybadathanasy ýüz kyrk dört müň we uly jemagat hökmünde kesgitlenýär.
The testing period for the one hundred and forty-four thousand begins with Islam of the third Woe, which Isaiah identifies as the “day of the east wind.” That testing period ends with the soon-coming Sunday law in the United States and the enforcement of the mark of the beast. The beast is the counterfeit king of the north, the head of modern Babylon. Babylon is the lion in Daniel chapter seven, and the disobedient prophet from Judah, who represents Laodicean Adventism, that dies in the period that begins with the “ass” of Islam (September 11, 2001), and ends with the “lion,” (Modern Babylon).
Ýüz kyrk dört müň adam üçin synag döwri üçünji Hasratyň Yslamy bilen başlanýar; Işaýa muny “gündogar şemalynyň güni” diýip atlandyrýar. Şol synag döwri Amerikanyň Birleşen Ştatlarynda ýakyn wagtda geljek ýekşenbe kanuny we haýwanyň nyşanynyň mejbury ýerine ýetirilmegi bilen tamamlanýar. Haýwan demirgazygyň galp patyşasy, häzirki Bawiliň başydyr. Bawil Danieliň ýedinji babynda ýolbarsdyr, we Ýahudadan bolan tabyn bolmadyk pygamber, Laodikiýa Adventizmini aňladyp, Yslamyň “eşegi” bilen başlanýan (2001-nji ýylyň 11-nji sentýabry), we “ýolbars” (Häzirki Bawil) bilen tamamlanýan döwürde ölýär.
In the period of time represented as “the tomb” of the disobedient prophet of Laodicean Adventism, the latter rain is measured out, as a distinct call is made to the church of the one hundred and forty-four thousand. When that period ends, at the “hour” of the “great earthquake”, representing the Sunday law in the United States; the period of the second voice of Revelation eighteen, arrives with the implementation of the mark of the beast, which is the mark of the king of the north. At the same time Islam of the third Woe is used to bring a progressive escalating judgment upon an apostate world. The message proclaimed by the “ensign” of the one hundred and forty-four thousand during that second distinct call to the church of the “great multitude” identifies the “mark” of the “king of the north”, and the role of Islam of the third Woe, represented as the “children of the east”.
Laodikiýa Adventizminiň boýun egmedik pygamberiniň “gubury” hökmünde görkezilen wagt döwründe, ýüz kyrk dört müňlük ýygnaga aýratyn çagyryş edilýän mahaly, giçki ýagmyr paýlanyp berilýär. Şol döwür tamamlananda, Amerikanyň Birleşen Ştatlarynda ýekşenbe kanunyny aňladýan “uly ýer titremäniň” “sagadynda”, haýwanyň nyşanynyň, ýagny demirgazygyň patyşasynyň nyşanynyň girizilmegi bilen, Ylham kitabynyň on sekizinji babyndaky ikinji sesiň döwri gelýär. Şol bir wagtyň özünde üçünji Betbagtçylygyň Yslamy mürtede öwrülen dünýäniň üstüne kem-kemden güýjeýän hökümi getirmek üçin ulanylýar. Ýüz kyrk dört müňüň “baýdagy” tarapyndan “uly mähelle” ýygnagyna gönükdirilen şol ikinji aýratyn çagyryş döwründe yglan edilýän habar demirgazygyň “patyşasynyň” “nyşanyny” hem-de “gündogaryň ogullary” hökmünde görkezilen üçünji Betbagtçylygyň Yslamynyň ornuny anyk görkezýär.
The message that enrages the papal power in verse forty-four of Daniel chapter eleven, and the message that initiates the final papal bloodbath, is represented as “tidings out of the east” (Islam) and “the north” (the mark of the beast). In that period, as with the previous period, Islam of the “east wind” brings judgment upon the United States to begin the period, and the period ends when the king of the north comes to his end, “between the seas and the glorious holy mountain”, in the valley of Megiddo and the Mount at Carmel.
Danyýlyň on birinji bapynyň kyrk dördünji aýatynda papa häkimiýetini gazaplandyrýan habar, hem-de papanyň soňky ganly gyrgynyny başladýan habar, “gündogardan gelen habarlar” (Yslam) we “demirgazykdan” (haýwanyň nyşany) hökmünde beýan edilýär. Şol döwürde-de, öňki döwürde bolşy ýaly, “gündogar şemalynyň” Yslamy döwri başlatmak üçin Amerikanyň Birleşen Ştatlarynyň üstüne höküm getirýär, we döwür “iki deňziň arasynda, şöhratly mukaddes dagyň ýanynda”, Megiddonyň jülgesinde we Karmel dagynda demirgazygyň patyşasy öz soňuna ýetende tamamlanýar.
The judgment period for modern Babylon that represents her deathbed (tomb), begins with the symbol of the east and ends with the symbol of the north, just as the deathbed for the disobedient Laodicean prophet ended in the first distinct call to the churches. The tomb (deathbed) that both the lying prophet of Bethel and the disobedient prophet of Judah are buried in is represented between an “ass” and a “lion”.
Häzirki Babylonyň onuň ölüm düşegini (mazaryny) aňladýan höküm döwri gündogaryň nyşany bilen başlanýar we demirgazygyň nyşany bilen tamamlanýar; edil boýun egmedik Laodikiýaly pygamberiň ölüm düşegi ilkinji anyk çagyryşda ýygnaklara tamamlanşy ýaly. Beteldeki ýalançy pygamber bilen Ýahudadan bolan boýun egmedik pygamberiň ikisiniň hem jaýlanan mazary (ölüm düşegi) “eşek” bilen “arslanyň” arasynda aňladylýar.
Elijah represents God’s last day people who were confronted with a threefold enemy represented by Ahab, Jezebel and Jezebel’s prophets. Jezebel is the symbol of the papal power in the fourth church of Thyatira, and her prophets at Carmel were represented by the prophets of Baal and the priests of the grove. Baal represents a male deity and the priests of the grove represented Ashtaroth, a female deity, thus Jezebel’s false prophets consisted of male and female, representing the combination of Church and State that is represented by the image of the beast in the book of Revelation.
Ylýas Hudaýyň soňky gün halkyny aňladýar; olar Ahap, Izebel we Izebeliň pygamberleri arkaly şekillendirilen üç esse duşman bilen ýüzbe-ýüz boldular. Izebel Týatira atly dördünji ybadathana döwründäki papalyk häkimiýetiniň nyşanydyr, we Karmeldäki onuň pygamberleri Bagalyň pygamberleri hem-de jeňňellikleriň ruhanylary arkaly görkezildi. Baal erkek hudaýy aňladýar, jeňňellikleriň ruhanylary bolsa aýal hudaýy bolan Aştaroty aňladýardy; şeýlelikde, Izebeliň galp pygamberleri erkekden hem aýaldan ybarat bolup, bu Ylham kitabynda haýwanyň şekili arkaly görkezilen Ybadathana bilen Döwletiň birleşigini aňladýar.
It is the United States that first erects an image of the beast in the United States and thereafter in the world, and it is the United States that is the false prophet of the threefold union. Ahab, the king of the ten tribes, represents the ten kings of Revelation seventeen, that is the dragon, and Jezebel is the beast. Elijah was in confrontation with the threefold union of Modern Babylon, at Mount Carmel, where the whore of Babylon comes to her end with none to help. The triple application of Elijah represents the external confrontation which is brought against God’s last-day people, and Elijah represents the prophet that is in direct confrontation with those three powers.
Ilki bolup Amerikanyň Birleşen Ştatlarynda haýwanyň şekilini gurdurýan hem, ondan soň dünýäde hem ony gurdurýan ýurt Amerikanyň Birleşen Ştatlarydyr, şeýle-de üç esse birleşigiň ýalan pygamberi hem Amerikanyň Birleşen Ştatlarydyr. On taýpanyň patyşasy bolan Ahap Ylham on ýedidäki on patyşany, ýagny aždarhany, aňladýar; Izebel bolsa haýwandyr. Ylýas Karmel dagynda Häzirki Babylonyň üç esse birleşigi bilen ýüzbe-ýüz garşylykdady; şol ýerde Babylonyň jelep aýaly kömek edecek hiç kim bolmazdan öz soňuna ýetýär. Ylýasyň üç esse ulanylyşy Hudaýyň ahyrzamandaky halkyna garşy getirilen daşarky garşylygy aňladýar, we Ylýas şol üç güýje göni garşy durýan pygamberi aňladýar.
An important element of Elijah’s story is the “rain,” which represents the latter rain that is poured out in the history of the confrontation. Leading up to the confrontation at Mount Carmel, Elijah has plainly stated that there would be no rain, except at his word. The period that leads up to the “hour” of Jezebel’s judgment is the period represented by the first distinct “voice” given to the churches. That “voice” arrived on September 11, 2001, and in that period the “rain” was only “measured”, and in that period, there were two competing latter rain messages that were involved with Habakkuk’s debate. One was the counterfeit message of weeping for Tammuz, that represented a “peace and safety message”, and the other was the true message of the third Woe of Islam.
Ylýas hekaýasynyň möhüm bir bölegi “ýagyşdyr”; ol garşylygyň taryhynda döküljek soňky ýagşy aňladýar. Karmel dagyndaky garşylyga çenli Ylýas aç-açan aýdypdy: onuň sözünden başga ýagşyň bolmajakdygyny. Izebeliň höküm edilmeginiň “sagatyna” çenli barýan döwür ybadathanalara berlen ilkinji aýratyn “ses” bilen şekillendirilen döwürdir. Şol “ses” 2001-nji ýylyň 11-nji sentýabrynda geldi, we şol döwürde “ýagyş” diňe “ölçelipdi”; şeýle hem şol döwürde Habakkugyň jedeli bilen baglanyşykly iki garşydaş soňky ýagyş habary bardy. Olaryň biri Tammuz üçin aglamagyň galp habary bolup, “parahatçylyk we howpsuzlyk habaryny” aňladýardy; beýlekisi bolsa Yslamyň üçünji Belasynyň hakyky habarydy.
The true “latter rain” message was based upon the role of Islam of the third Woe. That message originated at one source (which was Future for America), and the two messages contended for supremacy until history confirmed the validity of the true message, and also confirmed the foolishness of a “peace and safety” message in such a time as this.
Hakyky “soňky ýagyn” habary üçünji Wanyň Yslamyň ýerine ýetirýän wezipesine esaslanýardy. Ol habar bir çeşmeden döredi (ol hem Future for America bolupdy), we taryh hakyky habaryň dogrulygyny tassyklaýança hem-de şeýle döwürde “parahatçylyk we howpsuzlyk” habarynyň nadanlygyny hem tassyklaýança, bu iki habar agalyk ugrunda göreşdi.
“The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.
“Danyýeliň we Ýahýanyň pygamberlikleri düşünilmelidir. Olar biri-birini düşündirýär. Olar dünýä her bir adamyň düşünmeli bolan hakykatlaryny berýärler. Bu pygamberlikler dünýäde şaýat bolmalydyr. Olar şu soňky günlerde amala aşmagy arkaly özlerini özleri düşündirerler.” Kress Collection, 105.
The first fulfillment of Elijah in the triple application of Elijah, is confirmed by the second Elijah, who Jesus identified as John the Baptist. Together those two witnesses establish the third Elijah.
Üç esse ulanlyşygynda Ylýasyň ilkinji amala aşmagy, Isanyň Çümdüriji Ýahýa diýip kesgitlän ikinji Ylýasy bilen tassyklanýar. Şol iki şaýat bilelikde üçünji Ylýasy berkidýärler.
And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:7–15.
Olar gitmäge başlanlarynda, Isa köpçülige Ýahýa barada şeýle diýmäge başlady: «Siz çöle näme görmek üçin çykdyňyz? Şemalda çaýkanýan gamyşmy? Emma siz näme görmek üçin çykdyňyz? Ýumşak geýim geýen adamy? Ine, ýumşak geýim geýýänler patyşalaryň köşklerindedir. Emma siz näme görmek üçin çykdyňyz? Pygambermi? Hawa, Men size aýdýaryn, ol pygamberden-de beýikdir. Çünki: “Ine, Men Öz ilçimi seniň öňüňden iberýärin; ol seniň ýoluňy öňüňde taýýarlar” diýip ýazylan şol adam budur. Dogrusyny size aýdýaryn, aýallardan doglanlaryň arasynda Çokundyryjy Ýahýadan beýik biri ýokdur; muňa garamazdan, Gökleriň Patyşalygynda iň kiçisi hem ondan beýikdir. Çokundyryjy Ýahýanyň günlerinden tä şu wagta çenli Gökleriň Patyşalygy zorluga sezewar bolýar, zorluk edýänler bolsa ony güýç bilen ele geçirýärler. Çünki ähli pygamberler hem-de Kanun Ýahýa çenli pygamberlik etdiler. Eger muny kabul etmek isleseňiz, gelmeli bolan Ylýas şolaryň özidir. Eşitmäge gulagy bolan eşitsin». Matta 11:7–15.
We will continue this study in the next article.
Bu barlagy indiki makalada dowam etdireris.
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords. Soon every man is to be judged for the deeds done in the body. The hour of God’s judgment has come, and upon the members of His church on earth rests the solemn responsibility of giving warning to those who are standing as it were on the very brink of eternal ruin. To every human being in the wide world who will give heed must be made plain the principles at stake in the great controversy being waged, principles upon which hang the destinies of all mankind.
“Şu gün, Ilyasyň hem-de Çokundyryjy Ýahýanyň ruhy we gudraty içinde, Hudaý tarapyndan bellenen habarçylar, synag möhleti tamamlanmaga golaýlap barýan sagatlar we Patyşalaryň Patyşasy hem-de Rebbleriň Rebbisi hökmünde Isa Mesihiň peýda bolmagy bilen baglanyşykly tizden-tiz ýüze çykjak dabaraly wakalara höküm astynda duran dünýäniň ünsüni çekýärler. Tiz wagtda her bir adam bedende eden işleri üçin höküm ediler. Hudaýyň höküm sagady gelip ýetdi, hem-de ýerde ýerleşýän Onuň ybadathanasynyň agzalarynyň üstünde, edil baky heläkçiligiň iň gyrasynda duranlara duýduryş bermek ýaly dabaraly jogapkärçilik durýar. Giň dünýäde gulak asjak her bir ynsana, alnyp barylýan beýik dawa-jenjelde ortada duran ýörelgeler, ýagny ähli adamzadyň ykballarynyň bagly bolan ýörelgeleri açyk beýan edilmelidir.”
“In these final hours of probation for the sons of men, when the fate of every soul is so soon to be decided forever, the Lord of heaven and earth expects His church to arouse to action as never before. Those who have been made free in Christ through a knowledge of precious truth, are regarded by the Lord Jesus as His chosen ones, favored above all other people on the face of the earth; and He is counting on them to show forth the praises of Him who hath called them out of darkness into marvelous light. The blessings which are so liberally bestowed are to be communicated to others. The good news of salvation is to go to every nation, kindred, tongue, and people.
“Adamlaryň ogullary üçin synag möhletiniň şu soňky sagatlarynda, her bir janyň ykbalynyň ebedilik üçin örän tizden çözüljek wagtynda, asman bilen ýeriň Rebbi Öz ybadathanasynyň ozal hiç haçan bolmadyk derejede herekete galmagyna garaşýar. Gymmatly hakykaty bilmek arkaly Mesihe erkin edilenler, Reb Isa tarapyndan Öz saýlananlary, ýeriň ýüzündäki ähli beýleki halklardan artykmaç nygmatlananlar hasap edilýär; we Ol, olaryň garaňkylykdan ajaýyp nura çagyran Zatynyň wasplaryny äşgär etjekdiklerine bil baglaýar. Şeýle bol-elin berlen bereketler beýlekilere hem ýetirilmelidir. Gutulyş baradaky hoş habar her bir millete, urug-a, dile we halka ýetmelidir.”
“In the visions of the prophets of old the Lord of glory was represented as bestowing special light upon His church in the days of darkness and unbelief preceding His second coming. As the Sun of Righteousness, He was to arise upon His church, ‘with healing in His wings.’ Malachi 4:2. And from every true disciple was to be diffused an influence for life, courage, helpfulness, and true healing.
Gadymy pygamberleriň görnüşlerinde şöhratyň Rebbi Öz ikinji gelişiniň öň ýanyndaky garaňkylyk we imansyzlyk günlerinde Öz ybadathanasyna aýratyn nur berýän hökmünde görkezilipdir. Dogrulygyň Güni hökmünde Ol Öz ybadathanasynyň üstüne “ganatlarynda şypa bilen” dogmalydy. Malaky 4:2. Hem-de her bir hakyky şägirtden ýaşaýyş, gaýrat, ýardamkärlik we hakyky şypa üçin täsir ýaýramalydy.
“The coming of Christ will take place in the darkest period of this earth’s history. The days of Noah and of Lot picture the condition of the world just before the coming of the Son of man. The Scriptures, pointing forward to this time, declare that Satan will work with all power and ‘with all deceivableness of unrighteousness.’ 2 Thessalonians 2:9, 10. His working is plainly revealed by the rapidly increasing darkness, the multitudinous errors, heresies, and delusions of these last days. Not only is Satan leading the world captive, but his deceptions are leavening the professed churches of our Lord Jesus Christ. The great apostasy will develop into darkness deep as midnight. To God’s people it will be a night of trial, a night of weeping, a night of persecution for the truth’s sake. But out of that night of darkness God’s light will shine.” Prophets and Kings, 716, 717.
“Mesihiň gelişi bu ýeriň taryhynyň iň garaňky döwründe amala aşar. Nuhyň we Lutyň günleri Adam Oglunyň gelşinden edil öň dünýäniň ýagdaýyny şekillendirýär. Mukaddes Ýazgylar, bu wagta öňünden yşarat edip, Şeýtanyň ähli güýç bilen we ‘adalatsyzlygyň her hili aldawçylygy bilen’ iş etjekdigini jar edýär. 2 Selanikliler 2:9, 10. Onuň işi soňky günleriň tiz artýan garaňkylygy, sansyz-sajakly ýalňyşlyklary, bidgatçylyklary we azdyrmalary arkaly aç-açan ýüze çykýar. Şeýtan diňe bir dünýäni ýesir alyp baranok, eýsem onuň aldawlary Rebimiz Isa Mesihi ykrar edýän ýygnaklaryň arasyna-da hamyrmaýa ýaly ýaýraýar. Beýik ýüz dönderiş ýarygijäniň garaňkylygy dek çuň garaňkylyga öwrüler. Hudaýyň halky üçin ol synag gijesi, agy gijesi, hakykat ugrunda yzarlanma gijesi bolar. Emma şol garaňky gijäniň içinden Hudaýyň nury şöhle saçar.” Pygamberler we Patyşalar, 716, 717.