And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.
Üç gün ýarymdan soňra olara Hudaýdan ýaşaýyş Ruhy girdi, olar aýak üstüne galdylar; olary görenleriň üstüne bolsa uly gorky indi. Olar gökden özlerine şeýle diýýän beýik bir sesi eşitdiler: «Bärik çykyň». Olar buludyň içinde göge göterildiler; duşmanlary hem olary gördi. Ylham 11:11, 12.
After being trampled down in the street, Elijah and Moses receive the Comforter and they then stand upon their feet. Ezekiel’s valley of bones first hear a noise and then experience a shaking, but they were still without breath.
Köçede aýak astyna salnandan soň, Ylýas bilen Musa Teselli Berijini kabul edýärler, şondan soň bolsa aýaklarynyň üstünde dik durýarlar. Ezikieliň süňkler jülgesindäkiler ilki bir ses eşidýärler, soňra sarsgyny başdan geçirýärler, emma olar heniz hem demi ýok ýagdaýdadylar.
So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:7, 8.
Şeýlelikde, maňa buýruşy ýaly pygamberlik etdim; men pygamberlik edýärkäm, bir ses çykdy, ine, bir sarsgyn boldy, süňkler biri-birine goşuldy, her süňk öz süňgüne. Men seredenimde, ine, olaryň üstünde siňirler peýda boldy, et bitdi, ýokarsyndan deri bilen örtüldi; emma olarda dem ýokdy. Ezekiel 37:7, 8.
When the bodies have been reconstituted, they hear the message of the four winds.
Jesetler täzeden dikeldilende, olar dört ýeliň habaryny eşidýärler.
Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Ezekiel 37:9, 10.
Soňra Ol maňa şeýle diýdi: Ýele pygamberlik et, pygamberlik et, eý ynsan ogly, we ýele aýt: Reb Hudaý şeýle diýýär: Eý dem, dört ýelden gel-de, şu öldürilenleriň üstüne üfle, goý, olar janlansynlar. Şeýlelikde men maňa buýruşy ýaly pygamberlik etdim, dem olaryň içine girdi, olar janlandylar we aýaklarynyň üstünde turdular, örän uly bir goşun boldular. Hezekiýel 37:9, 10.
All the prophets identify the end of the world, so the passage from Ezekiel produces a dilemma for those who wish to avoid the message of Revelation eleven’s two prophets. Of course, for those who wish to reject the message the easiest lie they can tell themselves is that Revelation eleven is just a history that represents the French Revolution, and it has no end of the world application. But if you accept the premise that even Revelation eleven identifies the end of the world, then you must reconcile the fact that the mighty army at the end of the world that presents the third angel’s message in a loud cry is identified as being dead and resurrected in advance of their standing up as God’s army.
Ähli pygamberler dünýäniň ahyryny kesgitleýär, şonuň üçin Ezekiýelden alnan bu parça Ylham kitabynyň on birinji babyndaky iki pygamberiň habaryndan gaça durmak isleýänler üçin bir kynçylyk döredýär. Elbetde, bu habary ret etmek isleýänler üçin özlerine aýdyp biljek iň aňsat ýalan — Ylham kitabynyň on birinji baby diňe Fransuz rewolýusiýasyny görkezýän taryhdyr we onuň dünýäniň ahyryna degişli hiç bir ulanylyşy ýok diýmekdir. Emma siz hatda Ylham kitabynyň on birinji baby hem dünýäniň ahyryny görkezýär diýen öňden goýlan pikiri kabul edýän bolsaňyz, onda dünýäniň ahyrynda güýçli seslenme bilen üçünji perişdäniň habaryny ýetirýän gudratly goşunyň Hudaýyň goşuny bolup aýaga galmazyndan öň ölen we direlen hökmünde görkezilýändigi baradaky hakykaty sazlaşdyrmaly bolarsyňyz.
Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:11–14.
Soňra ol maňa şeýle diýdi: «Eý adam ogly, bu süňkler Ysraýyl öýüniň tutuşlygydyr. Ine, olar: “Süňklerimiz gurady, umydymyz ýok boldy, biz öz paýlarymyzdan kesilip aýryldyk” diýýärler. Şonuň üçin pygamberlik et-de, olara aýt: Hökmürowan Reb şeýle diýýär: Ine, eý Meniň halkym, Men siziň gabyrlaryňyzy açaryn, sizi gabyrlaryňyzdan çykaryp getirerin we Ysraýyl ýurduna getirerin. Eý Meniň halkym, Men siziň gabyrlaryňyzy açyp, sizi gabyrlaryňyzdan çykaryp getirýänimde, Meniň Rebdigimi bilersiňiz. Ruhumy siziň içine goýaryn, siz dirilersiňiz, sizi öz ýurduňyzda ýerleşdirerin. Şonda Meniň, Rebbiň, aýdanymy aýdyp hem ony ýerine ýetirendigimi bilersiňiz» diýýär Reb. Hezekiýel 37:11–14.
Christ ascended into heaven with a cloud and He returns with clouds, and the clouds represent angels. Moses and Elijah ascend up into heaven in a cloud that represents the message of the third angel that flies in the midst of heaven at the Sunday law in the United States. Moses and Elijah ascend up into heaven at the Sunday law in connection with a message of Islam.
Mesih bulut bilen göge çykdy we Ol bulutlar bilen gaýdyp gelýär, bulutlar bolsa perişdeleri aňladýar. Musa bilen Ylýas Birleşen Ştatlarda Ýekşenbe kanuny wagty gök asmanyň ortasynda uçýan üçünji perişdäniň habaryny aňladýan bir bulutda göge çykýarlar. Musa bilen Ylýas Yslam hakyndaky bir habar bilen baglanyşyklylykda Ýekşenbe kanuny wagty göge çykýarlar.
Isaiah identifies many of the truths connected with this history and in the very same passage that Jesus referenced to identify His work. He employed the prophets Elijah and Elisha as examples of a prophetic message not being received by their own countrymen, and it immediately brought those of the church in Nazareth to anger and they sought to kill him.
Işaýa bu taryh bilen baglanyşykly hakykatlaryň köpüsini, hut Isa Öz hyzmatyny tanatmak üçin salgylanan şol bir parçasynda beýan edýär. Ol Illýas we Elişa pygamberleri öz halkdaşlary tarapyndan pygamberlik habarynyň kabul edilmezligine mysal hökmünde ulandy, bu bolsa Nazaretde ýygnakdakylary derrew gazaba getirdi, şeýlelikde olar Ony öldürmäge synanyşdylar.
The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations.
Reb Hudaýyň Ruhy meniň üstümdedir; çünki Reb meni pesgöwünlilere hoş habary wagyz etmäge mesh etdi; ol meni ýüregi döwükleri bejermäge, ýesirlere azatlygy, baglylara zyndanyň açylmagyny yglan etmäge iberdi; Rebbiň makbul ýylyny we Hudaýymyzyň öç alyş gününi yglan etmäge; aglaýanlaryň hemmesini teselli bermäge; Sionda aglaýanlara bellemäge, olara külüň ýerine gözellik, matamyň ýerine şatlyk ýagy, gamgynlyk ruhunyň ýerine öwgi lybasyny bermäge; şeýlelikde olar dogrulygyň agaçlary, Rebbiň ekeni, Onuň şöhratlanmagy üçin atlandyrylsynlar. Olar gadymy harabalary bina ederler, öňki weýrançylyklary dikelderler, köp nesilleriň harabaçylyga öwrülen şäherlerini abatlap gurarlar. Daş ýurtlular gelip siziň sürüleriňizi bakarlar, kesekileriň ogullary siziň ýer sürüjileriňiz we üzümlikleriňizi ideg edijileriňiz bolarlar. Emma siz Rebbiň Ruhanylary diýlip atlandyryljaksyňyz; adamlar size Hudaýymyzyň Hyzmatkärleri diýerler; siz milletleriň baýlyklaryny iýersiňiz, olaryň şöhraty bilen öwünersiňiz. Siziň utanjyňyzyň ýerine iki esse paýyňyz bolar; masgaraçylygyň ýerine olar öz paýlarynda şatlanarlar; şonuň üçin olar öz ýurtlarynda iki esse mirasa eýe bolarlar; ebedi şatlyk olar üçin bolar. Çünki Men, Reb, adalaty söýýärin, ýakma gurbanlygy üçin talaňçylygy ýigrenýärin; olaryň işini hakykatda ugrukdyraryn, olar bilen ebedi äht baglaşaryn. Olaryň nesli milletleriň arasynda tanalar, olaryň perzentleri halklaryň arasynda belli bolar; olary görýänleriň hemmesi olary ykrar ederler, olaryň Rebbiň bereket beren neslidigini. Men Rebde örän şatlanaryn, janym Hudaýymda şat bolar; çünki Ol meni gutulyş lybaslary bilen geýindirdi, meni dogrulyk donuna bürdi; gelniň bezegler bilen bezelişi ýaly, gelniň hem gymmatbaha şaý-sepleri bilen bezelişi ýaly. Çünki ýer öz pyntygyny çykaryşy ýaly, bag hem onda ekilen zatlaryň gögerip çykmagyna sebäpkär bolşy ýaly, Reb Hudaý hem ähli milletleriň öňünde dogrulygy we öwgi-şöhraty gögerdip çykarar.
For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name. Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God. Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah, and thy land Beulah: for the Lord delighteth in thee, and thy land shall be married. For as a young man marrieth a virgin, so shall thy sons marry thee: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee. I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the Lord, keep not silence. And give him no rest, till he establish, and till he make Jerusalem a praise in the earth. The Lord hath sworn by his right hand, and by the arm of his strength, Surely I will no more give thy corn to be meat for thine enemies; and the sons of the stranger shall not drink thy wine, for the which thou hast laboured: But they that have gathered it shall eat it and praise the Lord; and they that have brought it together shall drink it in the courts of my holiness. Go through, go through the gates; prepare ye the way of the people; cast up, cast up the highway; gather out the stones; lift up a standard for the people. Behold, the Lord hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with him, and his work before him. And they shall call them, The holy people, The redeemed of the Lord: and thou shalt be called, Sought out, A city not forsaken. Isaiah 61:1–62:12.
Sionyň hatyrasy üçin men dymmaryn, Ýerusalimiň hatyrasy üçin hem dynç alman, onuň dogrulygy ýagtylyk ýaly lowurdaýança, gutulyşy bolsa ýanyp duran çyrä meňzäp görünýänçä durmaryn. Milletler seniň dogrulygyňy, ähli patyşalar hem şöhratyňy görerler; sen Rebbiň agzy bilen dakyljak täze at bilen atlandyryljaksyň. Şeýle hem sen Rebbiň elinde şöhrat täji, Hudaýyňyň elinde şalyk serpaýy bolarsyň. Indi saňa “Taşlanan” diýilmez, ýeriňe-de mundan beýläk “Haraba” diýilmez; gaýta saňa “Hepsiba”, ýeriňe bolsa “Beula” diýler; çünki Reb seniň bilen hoşal bolar, ýeriň hem äre berler. Çünki ýigit gyza öýlenişi ýaly, seniň ogullaryň hem saňa öýlenerler; hem-de öýlenýän ýigidiň gelniň üstünde şatlanşy ýaly, seniň Hudaýyň hem seniň üstüňde şatlanar. Eý, Ýerusalim, men seniň diwarlaryň üstünde garawullar goýdum; olar gije-gündiz asla dymmazlar. Eý, Rebbe ýatlama edýänler, siz hem ümsüm bolmaň. Ol Ýerusalimi berkitýänçä we ony ýer ýüzünde öwgi ediňilýän edýänçä, Oňa rahatlyk bermäň. Reb Öz sag eli bilen, Öz güýjüniň goly bilen ant içdi: “Mundan beýläk seniň dänäňi duşmanlaryň üçin iýmit edip bermerin; kesekiler hem seniň zähmet çekip taýýarlan şerabyňy içmezler. Ýöne ony ýygnanlar ony iýip, Rebbe öwgü aýdarlar; ony jemlänler bolsa ony meniň mukaddes howlularymda içerler.” Derwezelerdan geçiň, geçiň; halk üçin ýol taýýarlaň; uly ýoly galdyryň, galdyryň; daşlary aýryň; halk üçin baýdak galdyryň. Ine, Reb dünýäniň çetine çenli yglan etdi: “Sion gyzyna aýdyň: Ine, seniň gutulyşyň gelýär; ine, Onuň sylagy Özi bilen, zähmeti hem öňündedir.” Olar hem olary “Mukaddes halk”, “Reb tarapyndan satyn alnanlar” diýip atlandyrarlar; sen bolsa “Gözlenilip tapylan”, “Taşlanylmadyk şäher” diýlip atlandyryljaksyň. Işaýa 61:1–62:12.
The Lord enters into “an everlasting covenant” with the one hundred and forty-four thousand who have previously been “forsaken,” but then become “a city” that is “not forsaken.” They were “desolate,” and dead in the street. Isaiah identifies them as the “Priests of the Lord,” the Lord’s “ministers,” a “holy people” and the “watchmen” on the walls of Zion.
Reb ýüz kyrk dört müň adam bilen ozal “taşlanyp gidilen”, emma soňra “taşlanyp gidilmedik” “şähere” öwrülen halk bilen “ebedi äht” baglaşýar. Olar “weýran” bolupdylar we köçede öli ýatýardylar. Işaýa olary “Rebbiň Ruhanylary”, Rebbiň “hyzmatkärleri”, “mukaddes halk” we Siýonyň diwarlaryndaky “garawullar” diýip atlandyrýar.
In contrast with those who rejoiced over their dead bodies, God then rejoices over them “as the bridegroom rejoiceth over the bride.” The bride has then been made ready. Just as in the promise to Philadelphia the Lord gives them a “new name,” and He identifies their name as “Hephzibah” and “Beulah.” Hephzibah means my delight is in her, and Beulah means to marry. The Lord marries those represented by Elijah and Moses.
Olaryň jesetleriniň üstünde şatlananlar bilen deňeşdirilende, Hudaý soňra olar hakda “ýigit gelni üçin nähili şatlanýan bolsa” şonuň ýaly şatlanýar. Şonda gelin taýýar edilendir. Filadelfiýa berlen wada-da bolşy ýaly, Reb olara “täze at” berýär, we olaryň adyny “Hephzibah” hem-de “Beulah” diýip görkezýär. Hephzibah “Meniň lezzetim ondadyr” diýmekdir, Beulah bolsa “nikalaşmak” diýmekdir. Reb Ylýas we Musa arkaly şekillendirilenler bilen nikalaşýar.
The work they are given is to prepare the way for Christ Second Coming by preaching the “good tidings” of Christ and His righteousness “unto the end of the world.” They have been anointed by the Comforter in the outpouring of the Spirit and will then be lifted “up as a standard,” as “a great voice from heaven” says “unto them, Come up hither.” They will then be as “a crown of glory” and “a royal diadem” in the hand of the Lord. Zechariah identifies the same crown as an ensign, while also placing the event during the time of the latter rain.
Olara ynanylan iş, Mesihiň Ikinji Gelişine ýol taýýarlamak bolup, Mesihi we Onuň dogruçyllygyny “dünýäniň ahyryna çenli” “hoş habary” wagyz etmekdir. Olar Ruhuň dökülip berlişinde Teselli Beriji tarapyndan mesh edilendirler we şondan soň “alamat hökmünde” ýokary galdyrylar, edil “gökden gelen uly sesiň” olara: “Bärik çykyň” diýşi ýaly. Şondan soň olar Rebbiň elinde “şöhrat täji” we “patyşalyk selemesi” ýaly bolarlar. Zekarýa şol bir täji alamat hökmünde görkezýär, şol bir wagtyň özünde-de bu wakany giçki ýagşyň döwründe ýerleşdirýär.
And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. Zechariah 9:16–10:1.
Şol gün olaryň Hudaýy Reb olary Öz halkynyň sürüsi dek halas eder; çünki olar Onuň ýurdunyň üstünde baýdak kimin ýokary galdyrylan täjiň gymmatbahaly daşlary ýaly bolarlar. Çünki Onuň ýagşylygy nähili beýikdir, Onuň gözelligi nähili beýikdir! Galla ýaş ýigitleri şatlandyrar, täze şerap gyzlary. Soňky ýagşyň wagtynda Rebden ýagyş soraň; şonda Reb ýyldyrymly bulutlar döreder, olara ýagyş ýagdyrar, meýdandaky her kime ot berer. Zakarýa 9:16–10:1.
They will be the “flock of His people,” but the Lord has a second flock who are then still in Babylon who he will also call. Their work will be to rebuild the “old” waste places and the “desolations” of many generations. They will be those who return and reestablish the old paths that have been rejected and covered up within Adventism and without Adventism. They will return to the Millerite foundational truths and present them in their purity to Laodicean Adventism and they will also present a message to those outside of Adventism concerning the “old” truths connected with God’s law, especially the Sabbath. In doing so they will use the histories of many generations to illustrate the new history. Their work will take place during the latter rain, when the judgments of God are in the land. When the Lord with His right hand, lifts them up as an ensign the entire world that had previously rejoiced over their dead bodies lying in the street will see the ensign, and hear the watchmen’s warning trumpet.
Olar “Onuň halkynyň sürüsi” bolarlar, emma Rebbiň ikinji bir sürüsi hem bardyr; olar şol wagtda heniz Wawilondadyr, Reb olary-da çagyrar. Olaryň işi “köne” harabalyklary we köp nesilleriň “weýrançylyklaryny” täzeden dikeltmek bolar. Olar Adventizmiň içinde-de, daşynda-da ret edilip, üsti basyrylan köne ýollary yzyna getirip, olary gaýtadan berkarar edýänler bolarlar. Olar Millerit esas goýujy hakykatlaryna dolanarlar we olary öz arassalygynda Laodikeýa Adventizmine hödürlärler; şeýle hem Adventizmiň daşyndakylara Hudaýyň kanuny bilen baglanyşykly “köne” hakykatlar, aýratyn-da Sabat barada habary ýetirерler. Muny etmek bilen olar täze taryhy suratlandyrmak üçin köp nesilleriň taryhlaryny ulanarlar. Olaryň işi giçki ýagşyň döwründe, Hudaýyň hökümleri ýurtda bolanda amala aşar. Reb Öz sag eli bilen olary baýdak hökmünde ýokary galdyranda, ozal olaryň jesetleriniň köçede ýatmagyna begenen bütin dünýä şol baýdagy görer we garawullaryň duýduryş surnaýyny eşider.
All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.
Eý, dünýäniň ähli ýaşaýjylary we ýerde mesgen tutanlar, Ol daglarda bir baýdak galdyranda, görüň; we Ol surnaý çalanda, diňläň. Işaýa 18:3.
In chapter eleven of Revelation when those who had been rejoicing over their dead bodies see them stand up “great fear fell upon them which saw them.”
Ylhamyň on birinji babynda olaryň jesetleriniň üstünde şatlanýanlar olaryň aýaga galandygyny görenlerinde, “olary görenleriň üstüne uly gorky indi.”
Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited. And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:8, 9.
Şonda Aşurly gylyç bilen ýykylar, emma ol güýçli adamyň gylyjy bilen däl; ol pes adamyň gylyjy bilen hem däl, gylyç ony ýuwdar; ýöne ol gylyçdan gaçar, onuň ýaş ýigitleri bolsa ýeňler. Ol gorkudan öz galasyna geçer, onuň begleri bolsa baýdakdan gorkar, diýýär Reb, Oňaň ody Siondadyr, Oňaň ojagy bolsa Ýerusalimdedir. Işaýa 31:8, 9.
All the prophet’s testimonies come together in the book of Revelation. The Assyrian represents the king of the north in Daniel eleven verse forty to forty-five who comes to his end with none to help. When the one hundred and forty-four thousand, who are God’s watchmen, blow the trumpet the entire world will hear and be afraid. Those represented by the two prophets will be “anointed” by the Comforter “to preach good tidings” that are the “tidings out of the east and out of the north” that “trouble” the king of the north in Daniel chapter eleven verse forty-four and that marks the beginning of the persecution of the Sunday law crisis. At that time the Gentiles will respond to the message to come out of Babylon and come and join the priests of the Lord, who are also represented as “a root of Jesse,” thus identifying the biblical methodology that they will use to present the warning message unto the Gentiles.
Pygamberleriň ähli şaýatlyklary Ylham kitabynda bir ýere jemlenýär. Aşurly, Daniýel kitabynyň on birinji babynyň kyrkynjy aýatyndan kyrk bäşinji aýatyna çenli beýan edilen, öz ahyryna hiç kim kömek etmezden ýetýän demirgazygyň patyşasyny aňladýar. Hudaýyň garawullary bolan ýüz kyrk dört müň surnaý çalanda, bütin dünýä muny eşider we gorkar. Iki pygamber bilen aňladylýanlar, Daniýel kitabynyň on birinji babynyň kyrk dördünji aýatynda demirgazygyň patyşasyny “biynjalyk edýän” we “gündogardan hem-de demirgazykdan çykýan habarlar” bolan “hoş habary wagyz etmek” üçin Teselli Beriji tarapyndan “mesh edilerler”; bu bolsa ýekşenbe kanuny krizisiniň yzarlanmasynyň başlanandygyny alamatlandyrýar. Şol wagtda başga milletler Babyldan çykmak baradaky habara jogap bererler hem-de Rebbin ruhanylaryna gelip goşularlar; olar şol bir wagtda “Ýesseýniň köki” hökmünde-de aňladylýar, şeýlelikde olar duýduryş habaryny başga milletlere ýetirmekde ulanajak mukaddes kitaba mahsus usulyýeti kesgitläp görkezýär.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.
Şol günde Ýeşiň kökünden bir kök çykar, ol halklar üçin baýdak bolup durar; milletler oňa ýüz tutar; onuň mesgeni şöhratly bolar. Şol günde Reb Öz halkynyň galan galyndysyny gaýtadan, ikinji gezek, Assiriýadan, Müsürden, Patrosdan, Kuşdan, Elamdan, Şinardan, Hamatdan we deňiz adalaryndan yzyna almak üçin elini uzadar. Ol milletler üçin bir baýdak diker, Ysraýylyň kowulanlaryny ýygnar we Ýehudanyň pytradylyp gidenlerini ýer ýüzüniň dört burçundan bir ýere toplar. Işaýa 11:10–12.
The Lord gathered His people on September 11, 2001 with the message that identified Islam’s attack as the arrival of the third woe. The Lord gathers His people again a second time after they have been dead in the street. When He does so those gathered are identified as “the outcasts of Israel,” the “dispersed of Judah.” They were cast out into the streets on July 18, 2020, but they are gathered a second time to be the ensign that gathers God’s other flock that are still in Babylon. The gathering of those still in Babylon begins at the Sunday law in the United States, which is the second of two voices in Revelation eighteen.
Reb Öz halkyny 2001-nji ýylyň 11-nji sentýabrynda Yslamyň hüjümini üçünji waýyň gelip ýetmegi hökmünde kesgitlän habar bilen ýygnady. Reb Öz halkyny, olar köçede ölüp ýatandan soň, ýene-de ikinji gezek ýygnar. Şeýle edeninde, ýygnalanlar “Ysraýylyň kowlanlary”, “Ýahudanyň dagynkylary” diýlip tanadylýar. Olar 2020-nji ýylyň 18-nji iýulynda köçelere kowuldy, emma olar heniz-de Wawilonda bolan Hudaýyň beýleki sürüsini ýygnajak baýdak bolmak üçin ikinji gezek ýygnalýar. Heniz-de Wawilonda bolanlaryň ýygnanyşygy Amerikanyň Birleşen Ştatlarynda ýekşenbe kanuny güýje giren wagty başlanýar; bu bolsa Ylham kitaby on sekizinji bapdaky iki sesiň ikinjisidir.
The first gathering took place on September 11, 2001 when Islam struck the United States. As the ensign that is to be gathered a second time they are represented as the root of Jesse, which is a symbol which represents the work of Alpha and Omega illustrating the end of a thing with the beginning of a thing. The first gathering was marked by an Islamic strike upon the United States and illustrates and identifies an Islamic strike upon the United States as the second gathering. When the root of Jesse stands for an ensign to the Gentiles his “rest” shall be glorious, for the ensign will lead those still in Babylon back to the biblical old path of the seventh-day Sabbath, thus marking the raising of the ensign for the Gentiles at the Sunday law crisis.
Ilkinji ýygnanyşyk 2001-nji ýylyň 11-nji sentýabrynda, Yslam Amerikanyň Birleşen Ştatlaryna uranda bolup geçdi. Ikinji gezek ýygnaljak baýdak hökmünde olar Ýesseýiň köki hökmünde görkezilýär; bu bolsa Alfa we Omega işini aňladýan, bir zadyň ahyryny onuň başlangyjy bilen suratlandyrýan nyşandyr. Ilkinji ýygnanyşyk Yslamyň Amerikanyň Birleşen Ştatlaryna eden urşy bilen bellendi hem-de Amerikanyň Birleşen Ştatlaryna edilen yslam urşuny ikinji ýygnanyşyk hökmünde görkezýär we anyklaýar. Ýesseýiň köki beýleki milletler üçin baýdak bolup duranda, onuň “dynçlygy” şöhratly bolar, sebäbi bu baýdak heniz-de Wawilonda bolanlary ýedinji gün Sabatynyň Mukaddes Kitapdaky gadymy ýoluna yzyna alyp barar; şeýlelik bilen, bu ýagdaý Ýekşenbe kanuny çökgünliginde beýleki milletler üçin baýdagyň galdyrylmagyny belleýär.
The “ensign” first experiences a purification process that has been illustrated in Malachi chapter three, the two temple cleansings of Christ and of course the parable of the ten virgins at the end of the Millerite movement. The purification process at the beginning is repeated to the very letter at the end, and is represented by Isaiah in connection with a singular table that has been noted in a book. The rebellion of Adventism is the counterfeit table produced in 1863 to reject and replace the two tables noted in the book of Habakkuk chapter two.
“Baýdak” ilki bilen Malahy kitabynyň üçünji babynda, Mesihiň ybadathana bilen baglanyşykly iki arassalanyşynda we, elbetde, Millerit hereketiniň ahyryndaky on gyz baradaky tymsalda suratlandyrylan päkleniş işini başdan geçirýär. Başlangyçdaky bu päkleniş işi ahyrda hem sözüň doly manysynda gaýtalanýar we Işaýa tarapyndan kitapda bellenip geçilen ýeke-täk bir saçak bilen baglanyşykda görkezilýär. Adventizmiň gozgalaňy, Habakuk kitabynyň ikinji babynda bellenen iki saçagy ret etmek we olaryň ornuny çalyşmak üçin 1863-nji ýylda döredilen galp saçakdyr.
Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever: That this is a rebellious people, lying children, children that will not hear the law of the Lord: Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us. Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon: Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit. For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not. But ye said, No; for we will flee upon horses; therefore shall ye flee: and, We will ride upon the swift; therefore shall they that pursue you be swift. One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill. And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. Isaiah 30:8–19.
Indi git-de, muny olaryň öňünde bir tagtada ýaz, ony bir kitaba-da belläp goý; geljek döwür üçin, ebedilik saklansyn: çünki bu — boýun egmeýän halkdyr, ýalançy perzentlerdir, Rebbiň kanunyna gulak asmak islemeýän perzentlerdir; olar görýänlere: “Görmäň”, pygamberlere bolsa: “Bize dogry zatlary pygamberlik etmäň, bize ýakymly zatlary sözläň, aldawlary pygamberlik ediň; ýoldan çykyň, ýodadan sowulyň, Ysraýylyň Mukaddesini gözümiziň öňünden aýryň” diýýärler. Şonuň üçin Ysraýylyň Mukaddesi şeýle diýýär: “Siz bu sözi ýigreneniňiz, süteme we azgynlyga bil baglap, şoňa daýanynyňyz sebäpli, bu ýazyk size ýykylmaga taýyn duran jaýryk ýaly bolar, belent diwaryň çişip çykýan bölegi dek; onuň ýykylşy birden, duýdansyz geler. Ol ony küýzegäriň gapynyň bölek-bölek edilip döwlişi ýaly döwüp taşlar; hiç aýamaz, şonuň döwlen bölekleriniň arasynda ojakdan ot almaga ýarajak bir döwük hem, çukurdan suw almaga ýarajak bir parça hem tapylmaz.” Çünki Hökmürowan Reb, Ysraýylyň Mukaddesi şeýle diýýär: “Yza dolanyp, rahatlykda gutularsyňyz; ümsümlikde we ynamda güýjüňiz bolar”; emma siz muny islemediňiz. Gaýtam: “Ýok, biz atlara münüp gaçarys” diýdiňiz; şonuň üçin gaçarsyňyz; “Biz çalt atlarga münüp gideris” diýdiňiz; şonuň üçin sizi kowalajaklar hem çalt bolar. Müň kişi biriniň käýinjinden gaçar; bäşisiniň käýinjinden hem gaçarsyňyz; ahyrynda dagyň depesindäki bir direg ýaly, baýyryň üstündäki bir baýdak ýaly galarsyňyz. Şonuň üçinem Reb size merhemet etmek üçin garaşar, size rehim etmek üçin belende göteriler; çünki Reb adalat Hudaýydyr; Oňa garaşýanlaryň hemmesi bagtlydyr. Çünki halk Sionda, Iýerusalimde ýaşar; indi aglamarsyň; nalanyň sesine Ol saňa örän mähirli bolar; eşiden badyna saňa jogap berer. Işaýa 30:8–19.
In 1863 Adventism began the process of rejecting the prophetic message of William Miller as represented upon the two sacred tables of Habakkuk. Jesus illustrates the end with the beginning. In this passage the rebels at the beginning of Adventism, also represent the rebels at the end of Adventism. In both cases the rebellion represents a rejection of the prophetic message and methodology of each history, when they proclaim to the “seers,” “See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits.”
1863-nji ýylda Adventizm Habakkugyň iki mukaddes tagtasynda beýan edilen William Milleryň pygamberlik habaryny ret etmek işine başlady. Isa soňy başlangyç arkaly şekillendirýär. Bu parçanda Adventizmiň başlangyjyndaky pitneçiler, Adventizmiň soňundaky pitneçileri hem aňladýar. Iki ýagdaýda-da pitne şol taryhyň hersine degişli pygamberlik habarynyň hem-de usulyýetiniň ret edilmegini aňladýar; olar “görüjilere”: “Görmäň”; we pygamberlere: “Bize dogry zatlary pygamberlik etmäň, bize ýakymly zatlary aýdyň, aldawlary pygamberlik ediň” diýip jar edýärler.
They also determine to leave the path when they proclaim “Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.” The path of the righteous is the “old paths” of Jeremiah chapter six verses sixteen and seventeen. The rebels determine not to walk in the foundational truths or to hearken to the sound of the trumpet that is blown by the watchmen that have been lifted up, representing the Millerite movement and the movement of Future for America.
Olar şeýle hem: «Ýoldan çekiliň, ýoldan sowluň, goý, Ysraýylyň Mukaddesi biziň öňümizden ýok bolsun» diýib yglan edenlerinde, ýoly terk etmegi ýüreklerine düwýärler. Dogrularyň ýoly Ýeremiýanyň altynjy babyndaky on altynjy we on ýedinji aýatlardaky «gadymy ýollardyr». Gozgalaňçylar düýpli hakykatlarda ýöremegi ýa-da beýgeldilen garawullar tarapyndan çalynýan surnaý sesine gulak asmagy ýüreklerine düwmeýärler; bu garawullar Millerit hereketini we Future for America hereketini aňladýar.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.
Reb şeýle diýýär: Ýollarda duruň, syn ediň, gadymy ýodalary soraň, ýagşy ýol nirededigini biliň we şol ýol bilen ýöräň; şonda janyňyza rahatlyk taparsyňyz. Emma olar: “Biz ol ýol bilen ýöremeris” diýdiler. Şeýle hem Men üstüňizden gözegçiler goýdum, olar: “Surnaý sesine gulak asyň” diýdiler. Emma olar: “Biz gulak asmarys” diýdiler. Şonuň üçin diňläň, eý milletler, we biliň, eý ýygnak, olaryň arasynda näme bardygyny. Diňle, eý ýer ýüzi: ine, Men bu halkyň üstüne bela indererin, ýagny olaryň pikirleriniň miwesini; çünki olar Meniň sözlerime gulak asmadylar, kanunyma hem gulak bermediler, tersine, ony ret etdiler. Ýermeýa 6:16–19.
The rebels’ refusal to walk in the old paths is also represented as their desire to “cause the Holy One of Israel to cease from before them”, and represents the rejection of the message of the Midnight Cry which is premised upon the Alpha and Omega illustrating the end of Adventism with the beginning.
Gozgalaňçylaryň gadymy ýollarda ýöremekden ýüz öwürmegi, olaryň “Ysraýylyň Mukaddesini özleriniň öňünden aýyrmaga” bolan islegi hökmünde hem görkezilýär we bu, Adventizmiň ahyryny başlangyç bilen Alpha we Omega arkaly suratlandyrýan ýarygije Gykylygynyň habaryny ret etmegi aňladýar.
“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.
“Olaryň arkasynda, ýoluň başynda, ýagty bir nur goýlupdy; bir perişde maňa munuň ‘ýarygijeki çagyryş’dygyny aýtdy. Bu nur ýoluň bütin dowamynda şöhle saçýardy hem-de olaryň büdremezligi üçin aýaklaryna ýagtylyk berýärdi.
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.
“Olar özleriniň gözlerini öňlerinde bolup, olary şäher tarap alyp barýan Isa berk dikip saklanlarynda, howpsuzdylar. Emma tiz wagtdan käbirleri ýadadylar-da, şäheriň örän uzakdygyny aýdyp, oňa mundan öň eýýäm gireris diýip garaşandyklaryny beýan etdiler. Şonda Isa Öz şöhratly sag elini galdyryp, olary ruhlandyrardy, we Onuň golundan advent toparynyň üstünde tolkun atyp duran bir yşyk çykardy, şonda olar: ‘Alleluia!’ diýip gygyryşardylar. Beýlekiler bolsa paýhassyzlyk bilen özleriniň yzyndaky yşygy inkär etdiler-de, olary şunça uzaklara çenli alyp çykananyň Hudaý däldigini aýtdylar. Olaryň yzyndaky yşyk öçdi, aýaklaryny doly garaňkylykda galdyrdy; olar büdrediler, nyşandan hem Isadan hem gözlerini ýitirdiler, hem-de ýoldan aşakdaky garaňky hem pis dünýäniň içine ýykyldylar.” Christian Experience and Teachings of Ellen G. White, 57.
The purification process represented by the Midnight Cry produces two classes of worshippers, and Isaiah chapter thirty represents the foolish virgins lack of oil as an inability to gather water or fire, which are both symbols of the Comforter when Isaiah writes, “whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit.” Their judgment comes “suddenly” as represented by the cry at midnight, when they then find that it is too late to obtain the oil. The fire and water in Isaiah’s testimony are simply another representation of the oil in the parable of the ten virgins. Oil, water and fire represent character, they represent the message and also the presence of the Comforter. None of these symbols can be obtained when the judgment of the ten virgins “cometh suddenly at an instant.” It is then too late.
Ýarygije aglaýyş bilen görkezilen arassalanma prosesi ybadat edýänleriň iki toparyny emele getirýär, we Işaýa kitabynyň otuzynjy babynda akmak gyzlaryň ýag ýetmezçiligi, suw ýygnap bilmezlik ýa-da ot alyp bilmezlik hökmünde görkezilýär; bularyň ikisi-de Teselli berijiniň nyşanlarydyr. Çünki Işaýa şeýle ýazýar: “onuň döwülmegi duýdansyz, birden bolup geçer. Ony küýzäni ýenjip parça-parça edişleri ýaly döwer; ol aýamaz, şeýlelikde onuň döwülen bölekleriniň arasynda ojakdan ot almaga ýa-da çukurdan suw almaga ýaramly bir döwük hem tapylmaz.” Olaryň höküm edilmegi ýary gijedäki gykylyk bilen görkezilişi ýaly “duýdansyz” gelýär; şol wagt bolsa olar ýagy edinmek üçin indi gaty gijedigini bilýärler. Işaýanyň şaýatlygyndaky ot bilen suw, on gyzyň tymsalyndaky ýagyň başgaça bir beýanyndan başga zat däldir. Ýag, suw we ot häsiýeti aňladýar; olar habary hem, Teselli berijiniň huzuryny hem aňladýar. Bu nyşanlaryň hiç biri on gyzyň hökümi “duýdansyz, birden” gelende edinilip bilinmez. Şonda eýýäm gaty gijedir.
The only safety is in “returning,” which is the promise made to Jeremiah when he represented those that were disappointed at the first disappointment. If God’s people would return unto Him, He would return unto them, but the rebels refuse and the light that illuminated the path went out. The light at the beginning was the Midnight Cry and the path forward was illuminated by Christ’s glorious right arm all the way into eternity. Christ was in front of those on the path and the light behind must be the same light, for Christ illustrates the end of the path with the beginning of the path. The Midnight Cry was and is present truth.
Ýeke-täk amanlyk “yzyna dolanmakdadyr”; bu bolsa ilkinji lapykeçlikde lapykeç bolanlary wekilçilik eden mahaly Ýeremiýa berlen wadadyr. Eger Hudaýyň halky Oňa dolansa, Ol hem olara dolar; emma pitneçiler boýun gaçyrýarlar, şeýlelikde ýoly ýagtylandyran nur söndi. Başlangyçdaky nur Ýarygije Çagyryşydy, öňe barýan ýol bolsa Mesihe degişli şöhratly sag goly tarapyndan bakylyga çenli doly ýagtylandyryldy. Mesih ýoldakylaryň öňündedi, şonuň üçin yzda bolan nur hem şol bir nur bolmalydyr; çünki Mesih ýoluň soňuny onuň başlangyjy bilen suratlandyrýar. Ýarygije Çagyryşy şol döwürde-de, häzirki wagtda-da häzirki hakykat bolupdy we bolup galýar.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“On gyzyň tymsaly maňa köplenç ýatlanylýar; olaryň bäşi akylly, bäşi bolsa akylsyzdy. Bu tymsal sözüň doly manysynda ýerine ýetdi we ýerine ýetiriler, çünki onuň hut şu döwre degişli aýratyn ulanylyşy bar we ol, üçünji perişdäniň habary ýaly, ýerine ýetdi hem-de zamanyň ahyryna çenli häzirki hakykat bolup galmagyny dowam etdirer.” Review and Herald, August 19, 1890.
A desire to cause the Holy One to cease from before them is a rejection of not only Christ, but Christ as the Alpha and Omega. It is the rejection of the Midnight Cry message. The Midnight Cry message in the beginning of Adventism was a correction of the failed prediction.
Mukaddesi olaryň öňünden aýyrmaga bolan isleg diňe bir Mesihi däl, eýsem Mesihi Alfa we Omega hökmünde-de ret etmekdir. Bu, Gijeki Ýarym Çagyryş habaryny ret etmekdir. Adventizmiň başlangyjyndaky Gijeki Ýarym Çagyryş habary başa barmadyk öňünden aýdylşyň düzedilişi boldy.
The rebels who rejected the “old paths” and created a counterfeit “table” separate from the righteous as represented in the Millerite movement’s fulfillment of the Midnight Cry. Then “One thousand” fled “at the rebuke of one” and the movement suddenly went from fifty thousand down to fifty. They fled because of the “rebuke” which came from the “five” wise virgins who told them they had no oil to share, and that they must go and buy their own oil. The separation of the foolish from the wise left the wise virgins “as a beacon upon the top of a mountain, and as an ensign on an hill.” The rebellion of the foolish virgins on October 22, 1844 illustrated the rebellion of 1863, for October 22, 1844 was the beginning of the nineteen years that represents the end of the “seven times” of Leviticus twenty-six. We have more to say on this subject, but the rebellion in 1844 typified the rebellion of 1863 and marks the point when the counterfeit table was created.
“Köne ýollary” ret eden gozgalaňçylar, Millerit hereketiniň Gijäniň Ýarysynyň Çagyryşynyň ýerine ýetmeginde görkezilişi ýaly, dogrulardan aýry bolan galp bir “stol” döretdiler. Soňra “biriniň käýinji üçin” “müň adam” gaçdy, we hereket birden elli müňden ellä çenli pese düşdi. Olar “käýinji” sebäpli gaçdylar; bu käýinç paýlaşmaga ýagynyň ýokdugyny aýdyp, öz ýaglaryny gidip satyn almalydyklaryny olara beýan eden “bäş” paýhasly gyzdan geldi. Akylsyzlaryň paýhaslylardan aýrylmagy paýhasly gyzlary “dagyň depesinde bir nyşan ýaly, depäniň üstünde bir baýdak ýaly” galdyrdy. 1844-nji ýylyň 22-nji oktýabrynda akylsyz gyzlaryň gozgalaňy 1863-nji ýylyň gozgalaňyny şekillendirdi; çünki 1844-nji ýylyň 22-nji oktýabry Lewiler kitaby 26-njy bapdaky “ýedi wagtyň” soňuny aňladýan on dokuz ýylyň başlangyjydy. Bu mowzuk barada aýtmaly zatlarymyz ýene bar, emma 1844-nji ýyldaky gozgalaň 1863-nji ýyldaky gozgalaňyň bir nusgasy boldy we galp stoluň döredilen pursadyny belleýär.
The fear that is experienced by the foolish virgins, is the fear represented when the wise virgins are brought back to life and stand upon their feet. It is then too late to return from the disappointment of July 18, 2020, and the next thing to happen is the ascension up into heaven that takes place at the Sunday law. It is then that a great earthquake takes place.
Akmak gyzlaryň başdan geçirýän gorkusy, paýhasly gyzlar täzeden ýaşa getirilip, aýaklarynyň üstünde duranda görkezilen gorkudyr. Şonda 2020-nji ýylyň 18-nji iýulyndaky lapykeçlikden yza dolanmak üçin juda giç bolýar, we soň bolup geçjek zat, Ýekşenbe kanuny wagtynda amala aşýan göge ýokary galmakdyr. Şonda uly bir ýer titremesi bolup geçýär.
And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:13, 14.
Şol sagatda uly ýer titremesi boldy; şäheriň ondan bir bölegi ýykyldy, ýer titremesinde ýedi müň adam heläk boldy; galanlary bolsa gorky içinde bolup, asmanyň Hudasyna şöhrat berdiler. Ikinji hasrat geçip gitdi; ine, üçünji hasrat tizden gelýär. Ylham 11:13, 14.
Revelation eleven identifies that during the French Revolution a tenth part of the city fell, and in that history the nation of France, a nation that consisted of two prophetic horns represented as Sodom and Egypt was overthrown. The two horns of France typify the two horns of the United States.
Ylhamyň on birinji baby Fransuz rewolýusiýasy döwründe şäheriň ondan bir böleginiň ýykylandygyny görkezýär, we şol taryhda Sodom we Müsür hökmünde beýan edilen, pygamberlik taýdan iki şahdan ybarat bolan Fransiýa milleti agdaryldy. Fransiýanyň iki şahy Amerikanyň Birleşen Ştatlarynyň iki şahynyň nusgasydyr.
France was prophetically one of ten kingdoms that represent pagan Rome in Daniel seven, and therefore a tenth part of the kingdom (city) fell. In fact, of those ten horns of Daniel seven that ultimately placed the papacy on the throne of the earth in 538, France was the primary kingdom that established the papacy. As one of the ten powers of Daniel seven France typifies the role of the two horned earth beast of Revelation thirteen. The United States accomplishes the same work for the papacy at the end as France did at the beginning. The United States is the premier power of ten kings that represent the United Nations, and it falls at the earthquake of the Sunday law. We will address these verses more fully in the next article.
Fransiýa pygamberlik taýdan Daniýel ýedinji bapdaky butparaz Rimi aňladýan on patyşalygyň biri bolupdy, şonuň üçin patyşalygyň (şäheriň) ondan bir bölegi ýykyldy. Aslynda, ahyrsoňy 538-nji ýylda papalygy ýer ýüzüniň tagtyna çykaryp oturdan Daniýel ýedinjidäki şol on şahyň arasynda, papalygy esaslandyran baş patyşalyk Fransiýa bolupdy. Daniýel ýedinjidäki on güýjüň biri hökmünde Fransiýa Ylham on üçünji bapdaky iki şahly ýer haýwanynyň ornuny alamatlandyrýar. Amerikanyň Birleşen Ştatlary ahyrda papalyk üçin Fransiýanyň başda eden şol bir işini amala aşyrýar. Amerikanyň Birleşen Ştatlary Birleşen Milletler Guramasyny aňladýan on patyşanyň baş güýjüdir, we ol Ýekşenbe kanunynyň ýer titremesinde ýykylýar. Bu aýatlara indiki makalada has doly serederis.
One of the primary issues of this article is that it is a message that brings God’s people to their feet, for the Comforter that brings them to their feet represents the oil, which not only represents the Holy Spirit but also the communications that God sends to His people. The message of Revelation eleven that brings Moses and Elijah to their feet is also represented with the promise given to Jeremiah.
Bu makalanyň esasy meseleleriniň biri, onuň Hudaýyň halkyny aýaga galdyrýan habardygydyr; çünki olary aýaga galdyrýan Teselli Beriji ýag bilen aňladylýar, ýag bolsa diňe bir Mukaddes Ruhu däl, eýsem Hudaýyň Öz halkyna iberýän aragatnaşyklaryny-da aňladýar. Wahy kitaby on birinji bapdaky Musa bilen Ylýasy aýaga galdyrýan habar hem Ýeremiýa berlen wada arkaly aňladylýar.
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.
Şonuň üçin Reb şeýle diýýär: Eger sen dolansaň, Men seni gaýtadan getirerin, sen hem meniň öňümde durarsyň; eger gymmatlyny bihaýadan aýryp çykarsaň, meniň agzym ýaly bolarsyň; goý, olar saňa dolansynlar, emma sen olara dolanma. Men seni bu halk üçin berk bürünç diwar ederin; olar saňa garşy söweşerler, ýöne saňa üstün çykyp bilmezler; çünki Men seni halas etmek we gutarmak üçin seniň bilen bile bolaryn, diýýär Reb. Men seni pisleriň elinden halas ederin, gazaplylaryň elinden hem halas edip, azat ederin. Ýermeýa 15:19–21.
Isaiah had made the same appeal when he said “For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved.” Isaiah added that the “returning” was in connection with the tarrying time of the parable, for he wrote, “And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him.”
Işaýa hem şonuň ýaly çagyryş edip şeýle diýdi: “Çünki Reb Hudaý, Ysraýylyň Mukaddesi, şeýle diýýär; Yza dolanmakda we rahatlyga çekilmekde siz halas bolarsyňyz”. Işaýa “yza dolanmagyň” tymsalyň gijä galma wagty bilen baglanyşyklydygyny hem goşup ýazdy, çünki ol şeýle ýazdy: “Şonuň üçin Reb size merhemet etmegi üçin garaşar, şonuň üçin hem size rehimdarlyk görkezmegi üçin beýgeldiler: çünki Reb höküm Hudaýydyr; Oňa garaşýanlaryň hemmesi bagtlydyr.”
The privilege of being God’s “mouth” as Jeremiah identified is the privilege of speaking for God at the time when the United States “speaks as a dragon.” The words that will then be spoken by God’s people is the warning against the mark of the papal beast. To partake in that glorious movement requires that we return.
Ýermeýanyň beýan edişi ýaly, Hudaýyň “agzy” bolmak artykmaçlygy, Amerikanyň Birleşen Ştatlarynyň “aždarha ýaly gepleýän” döwründe Hudaýyň adyndan geplemek artykmaçlygydyr. Şonda Hudaýyň halky tarapyndan aýdylar sözler papalyk ýyrtyjysynyň belligine garşy duýduryş bolar. Şol şöhratly herekete gatnaşmak üçin, biziň dolanmagymyz zerurdyr.
If thou wilt return, O Israel, saith the Lord, return unto me: and if thou wilt put away thine abominations out of my sight, then shalt thou not remove. And thou shalt swear, The Lord liveth, in truth, in judgment, and in righteousness; and the nations shall bless themselves in him, and in him shall they glory. For thus saith the Lord to the men of Judah and Jerusalem, Break up your fallow ground, and sow not among thorns. Circumcise yourselves to the Lord, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings. Declare ye in Judah, and publish in Jerusalem; and say, Blow ye the trumpet in the land: cry, gather together, and say, Assemble yourselves, and let us go into the defenced cities. Set up the standard toward Zion: retire, stay not: for I will bring evil from the north, and a great destruction. The lion is come up from his thicket, and the destroyer of the Gentiles is on his way; he is gone forth from his place to make thy land desolate; and thy cities shall be laid waste, without an inhabitant. Jeremiah 4:1–7.
«Eger sen dolanmak isleseň, eý, Ysraýyl, Reb şeýle diýýär, maňa dolan; we eger nejislikleriňi meniň göz öňümden aýyrsaň, onda başga ýerbe-ýer bolmarsyň. Sen: “Reb diridir” diýip, hakykat bilen, adalat bilen we dogrulyk bilen ant içersiň; milletler Onuň arkaly özlerini mübärek saýarlar, Onuň bilen buýsanç duýarlar. Çünki Reb Ýahuda erkeklerine we Iýerusalimiň ýaşaýjylaryna şeýle diýýär: boş ýatan ýeriňizi sürüň, tikenleriň arasyna ekmäň. Eý, Ýahuda erkekleri we Iýerusalimiň ýaşaýjylary, Reb üçin sünnetleniň, ýüregiňiziň sünnetsiz gabygyny aýryň; ýogsa gahar-gazabym od ýaly çykyp, eden işleriňiziň ýamanlygy sebäpli, hiç kimiň söndürip bilmejek derejede ýanar. Ýahudada yglan ediň, Iýerusalimde jar ediň; şeýle diýiň: Ýurtda surnaý çalyň; gygyryp, jemleniň we diýiň: Ýygnanyň, geliň, gala bilen berkidilen şäherlere gireliň. Baýraga Siýon tarapa galdyryň; yza çekiliň, durmaň; çünki men demirgazykdan bela we uly weýrançylyk getirerin. Arslan öz gyrymsy ýerinden çykdy, milletleri ýok ediji ýola düşdi; ol ýurduňy çolara döndermek üçin öz ýerinden çykdy; şäherleriň ýaşaýjysyz weýran bolar». Ýermeýa 4:1–7.
But the spirit of the Lord came upon Gideon, and he blew a trumpet; and Abiezer was gathered after him. And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them. Judges 6:34, 35.
Emma Rebbiň Ruhy Gideonyň üstüne indi, ol surnaý çaldy; Abyezer bolsa onuň yzyna ýygnandy. Ol bütin Manaşşä habarçylar iberdi; olar hem onuň yzyna ýygnandylar. Şeýle hem Aşere, Zebuluna we Naftala habarçylar iberdi; olar bolsa olary garşylamaga çykyp geldiler. Kazylar 6:34, 35.