The triple application of Elijah represents the external elements of the Elijah of the last days. Elijah represents one man, but also a movement of people. The movement of people who join with the messenger Elijah are taken out of the condition and experience represented by Laodicea.
Soňky günleriň Ylýasy barada aýdylýan üç esse ulanylyş, şol Ylýasyň daşky taraplaryny aňladýar. Ylýas bir adamy aňladýar, emma şol bir wagtda ol adamlaryň bir hereketini hem aňladýar. Habarçy Ylýas bilen birleşýän adamlaryň hereketi, Laodikýa bilen aňladylýan ýagdaýdan we tejribeden çykarylýar.
And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 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 18:21, 22.
Ylýas ähli halkyň ýanyna gelip, şeýle diýdi: «Haçana çenli iki pikiriň arasynda ikirjiňlenip durjaksyňyz? Eger Reb Hudaý bolsa, Oňa eýeriň; ýöne eger Bagal bolsa, onda oňa eýeriň». Emma halk oňa bir söz hem jogap bermedi. Şonda Ylýas halka diýdi: «Men, diňe men, Rebbiň pygamberi bolup galdym; emma Bagalyň pygamberleri dört ýüz elli adamdyr». 1 Patyşalar 18:21, 22.
Whether in the movement of the first or third angel, those who joined with the messenger of that period were either taken out of the history represented by the church of Sardis or the church of Laodicea. Either church is represented by the question of Elijah, concerning how long the people would halt between two opinions. The two opinions they halt between are represented by Habakkuk’s “debate.” The “debate” of Habakkuk chapter two, is a debate between either correct or incorrect methodology. The people that exist when the time of the debate arrives, either in Millerite history or those in the history of the last days are uncertain whether to get off the fence, and if so, they are uncertain as to which side of the fence they should descend to. They therefore answer not a word.
Birinji ýa-da üçünji perişdäniň hereketinde bolsun, şol döwürdäki habarçy bilen birleşenler ýa Sardis ýygnagyny, ýa-da Laodikýa ýygnagyny aňladýan taryhdan çykaryldy. Bu iki ýygnagyň her biri Ylýasyň halkyň näçe wagta çenli iki pikiriň arasynda ikirjiňlenip durjakdygy baradaky soragy bilen şekillendirilýär. Olar ikirjiňlenip duran şol iki pikir Habakugyň “jedeli” bilen görkezilýär. Habakuk kitabyň ikinji babyndaky “jedel” dogry ýa-da nädogry usulyýet baradaky jedeldir. Jedeliň wagty gelende bar bolan halk, istär Millerçi taryhda bolsun, istär soňky günleriň taryhynda bolsun, haýatdan düşmelimi ýa-da ýokmy diýen meselede ikirjiňlenýär; eger düşmeli bolsa, haýatyň haýsy tarapyna düşmelidigi barada-da ynamsyzdyr. Şonuň üçin olar bir söz hem jogap berenoklar.
The Lord ordained a test in the history of the first and the history of the third angels which would manifest whether the one side of the debate, represented by the theological methodology of apostate Protestantism, or the methodology of Miller’s rules of prophetic interpretations, including the rules adopted by Future for America, was the actual message of the latter rain. The test of Mount Carmel that is to begin at the soon coming Sunday law in the United States requires that God identifies who His representative messenger is, as He did with Elijah and in the Millerite history of 1844. As with Elijah, and those who watched but were unwilling to take a position, the methodology was and will be confirmed by the fulfillments of public predictions.
Reb ilkinji perişdäniň we üçünji perişdäniň taryhynda şeýle bir synagy belledi welin, bu synag çekişmäniň bir tarapynyň — ýüz dönderiji protestantizmiň teologik usulyýeti bilen görkezilýän tarapyň — ýa-da Milleriň pygamberlikleri düşündirme düzgünleriniň, şol sanda Future for America tarapyndan kabul edilen düzgünleriň, hakykatdan-da giçki ýagşylygyň habary bolup-bolmandygyny aýan ederdi. Amerikanyň Birleşen Ştatlarynda ýakyn wagtda geljek Ýekşenbe kanuny bilen başlanmaly Karmel dagynyň synagy, Hudaýyň Öz wekili habarçysynyň kimdigini, edil Ol muny Ylýas bilen we 1844-nji ýyldaky Millerit taryhynda edişi ýaly, kesgitlemegini talap edýär. Ylýasyň ýagdaýyndaky ýaly, hem-de synlap durup, emma bir tarap tutmaga islegsiz bolanlar bilen bolşy ýaly, usulyýet köpçülige açyk pygamberlikleriň ýerine ýetmegi arkaly tassyklanyldy we tassyklanar.
“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 düşündirýärler. Olar dünýä her kimiň düşünmeli bolan hakykatlaryny berýärler. Bu pygamberlikler dünýäde şaýat bolmalydyr. Bu soňky günlerde olaryň amala aşmagy arkaly olar özlerini özleri düşündirerler.” Kress Collection, 105.
When fire came down and consumed Elijah’s offering, God was confirming to those who silently watched that Elijah was His representative, but by then it was too late for Ahab, Jezebel and her false prophets. This also happened in advance of October 22, 1844 in the Millerite history, and it will happen again in advance of the soon coming Sunday law, which is typified by October 22, 1844. Unfortunately, those who wait until that event to decide, will have by default already decided on the wrong side of the question. The selection of the Elijah messenger must precede his confrontation with Ahab, Jezebel and her false prophets. After the confirmation was accomplished by fire consuming Elijah’s offering, Elijah slew the false prophets.
Ot aşak inip, Ylýasynyň gurbanlygyny ýuwudanda, Hudaý sessiz synlap duranlara Ylýasynyň Öz wekili bolandygyny tassyklaýardy; emma şol wagta çenli Ahap, Izebel we olaryň ýalan pygamberleri üçin eýýäm giçdi. Bu, şeýle hem, Millerçi taryhda 1844-nji ýylyň 22-nji oktýabrynyň öňüsyrasynda bolupdy, hem-de 1844-nji ýylyň 22-nji oktýabry bilen nusgalanýan ýakynda geljek ýekşenbe kanunynyň öňüsyrasynda ýene-de bolar. Gynansak-da, şol waka çenli garaşyp karar berýänler, aslynda, meseläniň nädogry tarapynda bolmak bilen eýýäm öz kararyny çykardyk hasap edilýärler. Ylýas habarchysynyň saýlanylyşy onuň Ahap, Izebel we olaryň ýalan pygamberleri bilen ýüzbe-ýüz bolmagyndan öň gelmelidir. Ot Ylýasynyň gurbanlygyny ýuwutmak arkaly tassyklama amala aşyrylandan soň, Ylýas ýalan pygamberleri öldürdi.
The false prophet is the sixth kingdom of Bible prophecy, and it ends its reign as the sixth kingdom at the soon-coming Sunday law, which is where Elijah slew the false prophets. Thereafter the full outpouring of rain began. In Millerite history, the messenger and his message were identified in contrast with those who in the context began to fulfill their role as apostate Protestantism (which is the false prophet of Elijah’s testimony), and one of the three powers that lead the world to Armageddon. God ordained that after October 22, 1844, the newly identified true prophetic movement would finish His work on earth, but the movement transitioned into Laodicea and shortly thereafter ceased to be a “movement”, because it became a legally accepted Church.
Ýalançy pygamber Mukaddes Ýazgylaryň pygamberliklerinde görkezilen altynjy patyşalykdyr, we ol ýakyn wagtda geljek Ýekşenbe kanunynda altynjy patyşalyk hökmünde öz hökümdarlygyny tamamlar; bu bolsa Ylýasyň ýalançy pygamberleri öldüren ýeridir. Ondan soň ýagyşyň doly dökülşi başlandy. Millerit taryhynda habarçy we onuň habary, şol çäkde öz wezipesini ýüz öwüriji protestantçylyk hökmünde berjaý etmäge başlanlara garşy goýulyp tanaldy; bu bolsa (Ylýasyň güwäligindäki ýalançy pygamberdir) we dünýäni Armageddona alyp barýan üç güýjüň biridir. Hudaý 1844-nji ýylyň 22-nji oktýabryndan soň täze ýüze çykarylan hakyky pygamberlik hereketiniň Onuň ýerdäki işini tamamlajagyny belläpdi, emma bu hereket Laodikýa ýagdaýyna geçdi we gysga wagt soň “hereket” bolmagyny bes etdi, sebäbi ol kanun taýdan kabul edilen Ybadathana öwrüldi.
With these elements of the first Elijah in our minds, we will now address the prophetic characteristics of the second Elijah for the purpose of identifying and establishing who is the third Elijah of the last days. Jesus identified John the Baptist as the one who fulfilled the last prophecy of the Old Testament.
Ilkinji Ylýasyň şu aýratynlyklaryny göz öňünde tutup, indi soňky günleriň üçünji Ylýasynyň kimdigini tanamak we anyklamak maksady bilen, ikinji Ylýasyň pygamberlik häsiýetlerine ýüzleneliň. Isa Çokundyryjy Ýahýany Köne Ähdiň iň soňky pygamberligini ýerine ýetiren kişi hökmünde tanatdy.
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 4:5, 6.
Ine, Rebbiň beýik hem gorkunç güni gelmezinden öň size pygamber Ylýasy ibererin; ol atalaryň ýüregini çagalaryna, çagalaryň ýüregini hem atalaryna tarap öwürer; ýogsam Men gelip, ýeri nälet bilen uraryn. Malakyýa 4:5, 6.
Though Jesus identified John as the Elijah who was to come, John did not fully meet all the elements of the prediction of the Elijah to come, for the third and final Elijah comes before the great and dreadful day of the Lord, which is the time of the Seven Last Plagues, that conclude with the Second Coming of Christ. John was never-the-less the second Elijah, and his witness combined with the first Elijah identifies and establishes the third and final Elijah.
Isa Ýahýany gelmeli bolan Ylýas hökmünde tanadan hem bolsa, Ýahýa gelmeli bolan Ylýas baradaky pygamberligiň ähli unsurlaryny doly ýerine ýetirmedi; çünki üçünji we iň soňky Ylýas Rebbiň beýik hem gorkunç gününden öň gelýär, ol bolsa Mesihiň Ikinji Gelişi bilen tamamlanýan Ýedi Soňky Bela zamanasydyr. Şeýle-de bolsa, Ýahýa ikinji Ylýasdy, we onuň şaýatlygy birinji Ylýasyňky bilen bilelikde üçünji we iň soňky Ylýasy kesgitleýär hem-de tassyklaýar.
Just as Elijah confronted a threefold representation of modern Babylon’s dragon, beast and false prophet, so too, John was confronted with a Roman authority (Herod), an impure woman (Herodias) and her daughter (Salome). Mount Carmel typified October 22, 1844, which in turn represents the Sunday law in the United States. At the Sunday law crisis the threefold union is brought about.
Edil Ylýas häzirki Babiliň aždarha, haýwan we ýalan pygamber diýen üç taraplaýyn şekillendirişine garşy duran ýaly, Ýahýa hem Rim häkimiýeti (Hirodes), haram aýal (Hirodiýa) we onuň gyzy (Salome) bilen ýüzbe-ýüz boldy. Karmel dagy 1844-nji ýylyň 22-nji oktýabryny tipiki taýdan görkezýärdi; bu bolsa öz gezeginde Amerikanyň Birleşen Ştatlarynda ýekşenbe kanunyny aňladýar. Ýekşenbe kanuny bilen bagly krizis wagtynda şol üç taraplaýyn 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 guramasyny güýje girizýän karar arkaly milletimiz özüni dogrulykdan doly aýyrar. Protestantizm öz elini uzadyp, çuň jülgäniň aňyrsyna geçip, Rimiň häkimiýetiniň elinden tutanda, düýpsüz uçurymyň üstünden uzanyp, Spiritizm bilen el gysyşanda, şu üç taraplaýyn birleşigiň täsiri astynda ýurdumyz Protestant we respublikan dolandyryş hökmünde öz Konstitusiýasynyň her bir ýörelgesini ret edende hem-de papalyk galplyklarynyň we azdyrmalarynyň ýaýradylmagy üçin şert döredende, şonda biz Şeýtanyň täsin işleriniň wagtynyň gelendigini we ahyryň golaýdygyny bilip bileris.” Testimonies, 5-nji jilt, 451.
In the story of Herod, we find that as a representative of pagan Rome, he is a representative of the “ten kings” of pagan Rome, and therefore symbolizes the ten kings of Revelation seventeen that give their kingdom to the whore for one hour. Herod was typified by Ahab. Both were in marriages that were unlawful. Ahab, who was of Israel was forbidden to marry a woman who was not an Israelite woman, and Herod had taken his brother’s wife to marry. The fornication of the whore of Tyre and Babylon with the kings of the earth is represented by Ahab and Herod’s unlawful relationship with Jezebel and Herodias.
Herodyň kyssasynda biz onuň butparaz Rimiň wekili hökmünde butparaz Rimiň “on patyşasynyň” hem wekili bolandygyny görýäris, şonuň üçin hem ol Patyşalyk kitabyň on ýedinji babyndaky öz patyşalygyny bir sagatlyk jelep zenana berýän on patyşany alamatlandyrýar. Herod Ahap arkaly öňden şekillendirilipdi. Ikisi-de kanunsyz nikalarda boldular. Ysraýyldan bolan Ahaba ysraýylly bolmadyk aýala öýlenmek gadagandy, Herod bolsa öz doganynyň aýalyny alyp öýlendi. Tiriň we Wawilonyň jelep zenanynyň ýer ýüzüniň patyşalary bilen edýän zynasy, Ahabyň Ýezebel bilen we Herodyň Herodiýa bilen bolan kanunsyz gatnaşygy arkaly görkezilýär.
The confrontation at Mount Carmel with Ahab, was represented as a birthday celebration for Herod. At the Sunday law the United States ceases to be the sixth kingdom of Bible prophecy, and the ten kings become the seventh kingdom. At their birthday as the seventh kingdom, Herod in a drunken feast agrees to give up to half of his kingdom to Salome, the daughter of Herodias. The ten kings agree to give their kingdom unto the beast, and they do so for they have been deceived by the false prophet (the United States) and are spiritually “drunken”.
Karmel dagynda Ahap bilen bolan garşylaşyk Hirod üçin doglan gün dabarasy hökmünde şekillendirildi. Ýekşenbe kanuny wagtynda Amerikanyň Birleşen Ştatlary Mukaddes Kitap pygamberliginiň altynjy patyşalygy bolmagyny bes edýär, hem-de on patyşa ýedinji patyşalyk bolýar. Olar ýedinji patyşalyk hökmünde özleriniň doglan gününde, Hirod serhoş meýlisde öz patyşalygynyň ýarysyna çenli bölegini Hirodiýanyň gyzy Salome bermäge razy bolýar. On patyşa öz patyşalygyny wagşy haýwana bermäge razylaşýarlar, we muny edýärler, çünki olar ýalan pygamber (Amerikanyň Birleşen Ştatlary) tarapyndan aldandyrylypdyrlar hem-de ruhy taýdan “serhoşdur”.
At Mount Carmel the false prophets danced all day in an attempt to deceive, and at Herod’s birthday party Salome, the daughter of Herodias did a dance to deceive the drunken king. In doing so the daughter of Herodias secured Ahab’s authority to kill John the Baptist. At the Sunday law in the United States, the United States will deceive the entire world into accepting a world-wide image of the beast that consists of a kingdom that is half churchcraft and half statecraft. The deception of the world by the United States, who is the false prophet of the threefold union, was prefigured by the dance of Jezebel’s prophets and the daughter of Jezebel (Salome), for Jezebel is Catholicism and apostate Protestantism is her daughters (as Salome).
Karmel dagynda ýalan pygamberler aldaw maksady bilen bütin gün tans etdiler, Hirodesiň doglan gün dabarasynda bolsa Hirodiýanyň gyzy Salome serhoş patyşany aldamak üçin tans etdi. Şeýle etmek bilen, Hirodiýanyň gyzy Ýahýa Çokundyryjyny öldürmek üçin Ahabyň ygtyýaryny üpjün etdi. Amerikanyň Birleşen Ştatlarynda ýekşenbe kanuny wagtynda, Amerikanyň Birleşen Ştatlary bütin dünýäni, ýarysy buthana häkimiýetinden we ýarysy döwlet häkimiýetinden durýan patyşalykdan ybarat bütindünýä haýwan keşbini kabul etmäge aldar. Üç taraplaýyn birleşigiň ýalan pygamberi bolan Amerikanyň Birleşen Ştatlary tarapyndan dünýäniň aldanylmagy, Ýezebeliň pygamberleriniň tansy we Ýezebeliň gyzynyň (Salome) tansy arkaly öňünden şekillendirilipdi, çünki Ýezebel katolisizmdir, mürtede çykan protestantizm bolsa onuň gyzlarydyr (Salome ýaly).
Persecution begins at the soon-coming Sunday law that involves death, as represented by the second Elijah’s head being removed and placed into a basket for the papacy, represented by Herodias. At that point the deadly wound of the papacy is fully healed, she is no longer forgotten and the latter rain is poured out without measure, as the ensign of the one hundred and forty-four thousand is lifted up. At that point Islam of the third Woe strikes, and the progressive judgment of the great whore who sits upon many waters begins. Her judgment is doubled.
Yzar-geljek Ýekşenbe kanuny bilen başlanýar; bu kanun ölüm bilen baglanyşyklydyr we bu ýagdaý ikinji Ylýasanyň kellesiniň kesilip, papalygy aňladýan Hirodiýanyň öňüne sebede salnyp goýulmagy bilen şekillendirilýär. Şol pursatda papalygyň ölümli ýarasy doly sagalýar, ol indi unudylmaýar, hem-de ýüz kyrk dört müňüň baýdagy galdyrylanda, soňky ýagyş ölçegsiz dökülýär. Şol pursatda üçünji Bela degişli Yslam urýar we köp suwlaryň üstünde oturan beýik jelep aýalyň tapgyrlaýyn höküm edilmegi başlanýar. Onuň hökmi iki esse artdyrylýar.
And I heard another voice 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. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.
Soňra asmandan başga bir sesi eşitdim; ol şeýle diýýärdi: «Ondan çykyň, eý Meniň halkym, onuň günälerine şärik bolmazlygyňyz we onuň belalaryndan paý almazlygyňyz üçin. Çünki onuň günäleri asmana çenli ýetdi, Hudaý bolsa onuň etmişlerini ýatlapdyr. Ol size nähili jogap beren bolsa, siz hem oňa şonuň ýaly jogap beriň; onuň eden işlerine görä oňa iki esse gaýtaryň; onuň dolduran käsesinde oňa iki esse dolduryň». Ylham 18:4–6.
Her judgment is doubled, for she was not yet judged for the murders she accomplished during the Dark Ages from the year 538 unto 1798. In the fifth seal, those the papacy had murdered are symbolically portrayed beneath the altar asking when God would judge the whore of Rome, and they are told to rest in their graves until a second group of martyrs that are to be murdered as they had been murdered are made up. When her judgment comes it is doubled for she will have twice murdered God’s faithful people.
Onuň hökmi iki esse bolar, çünki ol entek 538-nji ýyldan 1798-nji ýyla çenli Garaňky Asyrlarda amala aşyran ganhorluklary üçin höküm edilmedi. Bäşinji möhürde papalygyň öldürenleri simwoliki taýdan gurbanlyk sypasynyň aşagynda görkezilip, olar Hudaýyň haçan Rimiň ahlaksyz aýalyny höküm etjekdigini soraýarlar; olara bolsa edil özleriniň öldürilişi ýaly öldüriljek şehitleriň ikinji topary tamam bolýança mazarlarynda dynç almak aýdylyp berilýär. Onuň hökmi gelende, ol iki esse bolar, çünki ol Hudaýyň wepaly halkyny iki gezek öldüren bolar.
And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.
Bäşinji möhüri açanda, Hudaýyň sözi we özleriniň berk saklan şaýatlygy üçin öldürilenleriň janlaryny gurbanlyk sypasynyň aşagynda gördüm. Olar uly ses bilen gygyryp şeýle diýýärdiler: «Eý Reb, mukaddes we hakyky bolan, ýer ýüzünde ýaşaýanlaryň üstünden höküm çykaryp, ganymyzyň aryny haçana çenli alman durjak?» Olaryň her birine ak eşikler berildi; olara ýene az wagt dynç almaklary aýdyldy, tä özleri ýaly öldüriljek hyzmatkärdeşleriniň hem-de doganlarynyň sany dolýança. Ylham 6:9–11.
Sister White places the passage of the martyrs of the fifth seal at the Sunday law where God’s other flock is called out of Babylon, which is Herod’s birthday party when the ten kings agree to give their seventh kingdom unto the eighth kingdom that is of the seven.
Uayt opa Ak Möhüriň bäşinji möhürindäki şehitler baradaky parçany Ýekşenbe kanunynda ýerleşdirýär; şol ýerde Hudaýyň beýleki sürüsi Wawilondan çagyrylyp çykarylýar; bu bolsa Hirodyň doglan gün toýudyr, hut şol wagtda on patyşa özleriniň ýedinji patyşalygyny ýedidendir bolan sekizinji patyşalyga bermäge ylalaşýarlar.
“When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. [Revelation 18:1–5, quoted.]” Manuscript Releases, volume 20, 14.
“Bäşinji möhür açylanda, Ylhamçy Ýahýa görnüşde gurbanlyk sypasynyň aşagynda Hudaýyň Sözi we Isa Mesihiň şaýatlygy üçin öldürilenleriň toparyny gördi. Mundan soň Ylhamyň on sekizinji babynda beýan edilen wakalar geldi; ol ýerde wepaly hem hakykata sadyk bolanlar Wawilondan çykmaga çagyrylýar. [Ylham 18:1–5, getirilen sitata.]” Manuscript Releases, 20-nji tom, 14.
Those who are called out of Babylon make up the second group of martyrs that are murdered by the papacy as Herodias did to the second Elijah. Sister White also places the fifth seal at the opening of the final seal.
Wawilondan çagyrylyp çykarylanlar, Hirodiýanyň ikinji Ylýasy öldürişi ýaly, papalyk tarapyndan öldürilýän şehitleriň ikinji toparyny emele getirýärler. Waýt uýam hem bäşinji möhri ahyrky möhriň açylyşynda ýerleşdirýär.
“‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.
“‘Ol bäşinji möhrü açanda, men gurbanlyk sypasynyň aşagynda Hudaýyň sözi we özleriniň saklan şaýatlygy üçin öldürilenleriň janlaryny gördüm; olar uly ses bilen gygyryp şeýle diýdiler: Eý Mukaddes we Hak Reb, Sen ýerde ýaşaýanlardan biziň ganymyzyň hasabyny sorap, arymyzy haçana çenli almajak? Olaryň her birine ak lybaslar berildi [Olar päk we mukaddes diýip yglan edildiler]; hem-de olara ýene az wagt dynç almaklary aýdyldy, tä olaryň özleri ýaly öldürilmeli bolan hyzmatdaşlarynyň we doganlarynyň sany dolýança’ [Ylham 6:9–11]. Bu ýerde Ýuhanna hakykatda bar bolan zatlary däl-de, geljekde belli bir döwrüň dowamynda bolup geçjek wakalary gördi.
“Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.
“Ylham 8:1–4 sitir edildi.” Golýazmalar Neşirleri, 20-nji jilt, 197.
The prayers of those murdered by the papacy during the Dark Ages are “remembered” during the opening of the “seventh seal,” which identifies that the “seventh seal” is opened at the soon-coming Sunday law, for it is there that God remembers her iniquities.
Papalık tarapyndan Garaňky Asyrlarda öldürilenleriň dogalary “ýedinji möhüriň” açylyşy wagtynda “ýatlanýar”; bu bolsa “ýedinji möhüriň” ýakyn wagtda geljek Ýekşenbe kanuny mahalynda açylýandygyny görkezýär, çünki Hudaý onuň etmişlerini hut şol ýerde ýatlaýar.
And I heard another voice 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. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.
Soň men gökden başga bir sesi eşitdim, ol şeýle diýýärdi: “Eý, Meniň halkym, onuň günälerine şärik bolmazlygyňyz we onuň belalaryndan paý almazlygyňyz üçin, onuň içinden çykyň. Çünki onuň günäleri göge çenli ýetdi, Hudaý bolsa onuň etmişlerini ýatlady. Onuň size garşy edeniniň öwezini oňa hem şonuň ýaly edip beriň, eden işlerine görä oňa iki esse gaýtaryň; onuň dolduran käsesinde oňa iki esse dolduryň.” Ylham 18:4–6.
The first Elijah witnesses to the confrontation that occurs between the one hundred and forty-four thousand and the threefold union which leads the world to Armageddon in the last days. The second Elijah (John the Baptist), repeats and enlarges the testimony of the first Elijah and together (line upon line), they identify and establish the prophetic characteristics of the third and final Elijah. The third Elijah is represented by a beginning Elijah (Miller), and an ending Elijah, for the movement of the first angel is repeated in the movement of the third angel.
Ilkinji Ylýas ahyrky günlerde dünýäni Armageddona alyp barýan ýüz kyrk dört müň bilen üçtaraplaýyn birleşmäniň arasynda bolup geçýän garşylyga şaýatlyk edýär. Ikinji Ylýas (Ýahýa Çokundyryjy) birinji Ylýasyň şaýatlygyny gaýtalaýar we giňeldýär, hem-de bilelikde (setir üstüne setir) üçünji we ahyrky Ylýasyň pygamberlik häsiýetlerini kesgitleýärler we berkidýärler. Üçünji Ylýas başlangyç Ylýas (Miller) hem-de jemleýji Ylýas arkaly şekillendirilýär, çünki birinji perişdäniň hereketi üçünji perişdäniň hereketinde gaýtalanýar.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows.” The 1888 Materials, 803, 804.
“Hudaý Ylham 14-iň habarlaryna pygamberlik hatarynda öz ornuny berdi, we olaryň işi bu ýeriň taryhynyň tamamlanmagyna çenli bes edilmeli däldir. Birinji we ikinji perişdäniň habarlary şu zaman üçin henizem hakykatdyr, we olar şundan soň gelýäni bilen ugurdaş dowam etmelidir.” The 1888 Materials, 803, 804.
The third Elijah possesses the signature of Alpha and Omega, for it represents a beginning and ending Elijah. Both the first and the last Elijah represent a movement, either of the first or third angel of Revelation fourteen.
Üçünji Ylýas Alfa bilen Omeganyň nyşanyna eýedir, çünki ol başlangyjyň we ahyryň Ylýasyny aňladýar. Birinji hem-de ahyrky Ylýaslaryň ikisi hem Hereketi, ýagny Ylhamyň on dördünji babyndaky birinji ýa-da üçünji perişdäniň hereketini aňladýar.
“The work of John the Baptist, and the work of those who in the last days go forth in the spirit and power of Elijah to arouse the people from their apathy, are in many respects the same. His work is a type of the work that must be done in this age. Christ is to come the second time to judge the world in righteousness. The messengers of God who bear the last message of warning to be given to the world, are to prepare the way for Christ’s second advent, as John prepared the way for his first advent. In this preparatory work, ‘every valley shall be exalted, and every mountain shall be made low; and the crooked shall be made straight, and the rough places plain’ for history is to be repeated, and once again ‘the glory of the Lord shall be revealed, and all flesh shall see it together; for the mouth of the Lord hath spoken it.’” Southern Watchman, March 21, 1905.
Ýahýa Çokundyryjynyň işi bilen, soňky günlerde halky biperwaýlygyndan oýarmak üçin Ylýasanyň ruhunda we gudratynda öňe çykýanlaryň işi köp babatda birdir. Onuň işi bu döwürde ýerine ýetirilmeli işiň bir nusgasydyr. Mesih dünýäni dogrulyk bilen höküm etmek üçin ikinji gezek gelmelidir. Dünýä berilmeli soňky duýduryş habaryny göterýän Hudaýyň ilçileri, Ýahýa Onuň ilkinji gelişiniň ýoluny taýýarlanşy ýaly, Mesihiň ikinji gelişiniň ýoluny taýýarlamalydyrlar. Bu taýýarlyk işinde, “her jülge beýgeldiler, her dag we depe peseldiler; egriler düzeldiler, büdür-südür ýerler tekizlener”, çünki taryh gaýtalanmalydyr, we ýene-de “Rebbiň şöhraty aýan bolar, ähli ynsanlar ony bilelikde görerler; çünki muny Rebbiň agzy aýtdy.” Southern Watchman, 1905-nji ýylyň 21-nji marty.
The triple application of Elijah represents the confrontation between Elijah and the movement associated with Elijah and the threefold union of Modern Babylon. It is closely related to the triple application of the messenger who prepares the way for the Messenger of the Covenant, but that line represents the internal dynamics of the movement and messenger. In both triple applications the third and final fulfillment of the messenger and movement are represented by Alpha and Omega as representing a beginning fulfillment and an ending fulfillment.
Ylýasyň üç esse ulanylyşy Ylýas bilen Ylýas bilen baglanyşykly hereketiň hem-de Häzirki Babiliň üç taraplaýyn birleşiginiň arasyndaky garşylaşmany aňladýar. Bu, Ähtiň Habarçysy üçin ýoly taýýarlaýan habarçynyň üç esse ulanylyşy bilen ýakyndan baglanyşyklydyr, emma şol ugur hereketiň we habarçynyň içki dinamikasyny aňladýar. Her iki üç esse ulanylyşda-da habarçynyň we hereketiň üçünji hem iň soňky berjaý edilişi başky berjaý edilişi we ahyrky berjaý edilişi aňladýan Alfa we Omega arkaly görkezilýär.
The third and final Elijah represents the movement of the third angel, which is the movement of the one hundred and forty-four thousand, who will be lifted up as an ensign to call the great multitude out of Babylon when the hour of the great earthquake of Revelation eleven arrives. Before that hour, the messenger and the movement will be identified in contrast with the counterfeit movement that presents a counterfeit latter rain message of peace and safety.
Üçünji hem iň soňky Ylýas, üçünji perişdäniň hereketini aňladýar; bu bolsa ýüz kyrk dört müňüň hereketidir. Olar, Ylhamyň on birinji babyndaky beýik ýertitremäniň sagady gelende, uly mähelläni Wawilondan çagyrmak üçin nyşan hökmünde ýokary galdyrylar. Şol sagatdan öň, ilçä hem-de harekete parahatlyk we howpsuzlyk hakyndaky galp soňky ýagmyr habaryny hödürleýän galp hereket bilen garşylykda tanalar.
The distinctions between the true and false message and messenger are to be recognized by the fulfillment of the message. These articles began at the end of July, 2023, and well before the massacre of October 7, the articles were identifying that the true latter rain message identifies Islam of the third Woe, and that the message began on September 11, 2001. The articles identified that the angering of the nations which began at that time according to inspiration was as a woman in travail, and therefore the angering and troubles brought upon planet earth would continue to escalate until the close of probation.
Hakyky we ýalan habaryň hem-de habarçynyň arasyndaky tapawutlar, habaryň ýerine ýetmegi arkaly tanalmalydyr. Bu makalalar 2023-nji ýylyň iýul aýynyň ahyrynda başlandy, we 7-nji oktýabrdaky gyrgynçylykdan ep-esli öň, şol makalalar hakyky soňky ýagşyň habarynyň üçünji Belanyň Yslamyňdygyny we bu habaryň 2001-nji ýylyň 11-nji sentýabrynda başlandygyny görkezýärdi. Makalalar ylham boýunça şol wagtda başlanan halklaryň gaharlanmagynyň çaga dogurýan aýal ýaly bolandygyny, şonuň üçin hem ýer ýüzüne getirilen gaharlanmagyň we muşakgatlaryň synag möhletiniň ýapylmagyna çenli barha güýçlenip dowam etjekdigini görkezýärdi.
We will continue the study in our next article.
Indiki makalamyzda bu barlagy dowam etdireris.
“O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy, . . . neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’
“Wah, Hudaýyň halkynda häzirki wagtda bütparazlyga diýen ýaly berlen müňlerçe şäheriň golaýlap gelýän heläkçiligi barada duýgy bolan bolsady! Emma hakykaty wagyz etmeli bolanlaryň köpüsi doganlaryny aýyplaýar we ýazgarýar. Hudaýyň özgertiji güýji adamlaryň aňlaryna täsir edeninde, aýdyň bir üýtgeşme bolar. Adamlarda tankyt etmäge we ýykyp-harap etmäge meýil bolmaz. Olar dünýä ýagtylygyň saçylmagyna päsgel berýän ýagdaýda durmazlar. Olaryň tankydy, olaryň aýyplamasy bes ediler. Duşmanyň güýçleri söweş üçin jemlenýärler. Öňümizde gazaply çaknyşyklar bar. Bir-biriňize jebisleşiň, eý, doganlar we uýalar, jebisleşiň. Mesih bilen baglanyşyň. ‘Birleşik diýmäň siz,... olaryň gorkusyndan gorkmaň, hem-de gorkup ürkmäň. Goşunlaryň Rebbi Özüni mukaddes biliň; goý, Ol siziň gorkyňyz bolsun, goý, Ol siziň howpuňyz bolsun. Ol mukaddes ýer bolar; emma Ysraýylyň iki öýi üçin büdrediji daş, päsgel beriji gaýa, Iýerusalimiň ýaşaýjylary üçin duzak we tor bolar. Olaryň arasyndan köpler büdreder, ýykylar, döwler, duzaga düşer we tutulyp alnyp gidiler.’”
“The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.
Dünýä bir teatrdyr. Onuň aktýorlary, onuň ilaty, soňky beýik dramada öz orunlaryny ýerine ýetirmäge taýynlanýarlar. Hudaý gözden ýitirilendir. Adamzadyň uly köpçüligi arasynda hiç hili birlik ýokdur, diňe adamlar öz bähbitçi maksatlaryny amala aşyrmak üçin birleşenlerinde başgaça bolýar. Hudaý synlap durandyr. Onuň gozgalaňçy tabynlary babatda niýetleri ýerine ýetiriler. Dünýä adamlaryň eline berlen däldir, ýogsa Hudaý bulaşyklygyň we tertipsizligiň güýçlerine bir möwsüm höküm sürmäge ýol berýär. Aşakdan gelen bir güýç dramanyň soňky beýik sahnalaryny amala aşyrmak üçin işleýär,—Şeýtan Mesih hökmünde gelip, gizlin jemgyýetlerde özlerini biri-birine baglaýanlaryň arasynda adalatsyzlygyň ähli aldawçyllygy bilen iş edýär. Birleşmek höwesine boýun bolýanlar duşmanyň meýilnamalaryny durmuşa geçirýärler. Sebäp yzyndan netije geler.
“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.
“Kanunsyzlyk diýen ýaly öz çägine ýetdi. Dünýäni bulaşyklyk gurşap alýar, we ýakyn wagtda adamzat üstüne beýik bir elhençlik iner. Ahyr soňy örän golaýdyr. Hakykaty bilýän bizler tiz wagtdan dünýäni gapyllyk bilen basyp aljak hadysa üçin taýýarlanmaly.” Review and Herald, September 10, 1903.