As a primary symbol of the one hundred and forty-four thousand, Peter is standing at Panium in 2026 working to correct the false prediction of July 18, 2020. His work in that regard aligns with the work of Josiah Litch’s correction of August 11, 1840 and Samuel Snow’s identification of October 22, 1844. Litch’s correction empowered the first angel’s message and Snow’s empowered the second angel’s message. The empowerment of the first and second angels’ messages typify the empowerment of the third angel’s message. The characteristics of the first and second are represented in the third as a combination of an external woe message and the internal message of the midnight cry of the parable of the ten virgins.
Bir ýüz kyrk dört müňüň esasy nyşany hökmünde Petrus 2026-njy ýylda Paniumda durup, 2020-nji ýylyň 18-nji iýuly baradaky ýalan öňünden aýdylan çaklamany düzetmek işi bilen meşgullanýar. Bu babatda onuň işi Joşaýa Litçiň 1840-njy ýylyň 11-nji awgusty bilen baglanyşykly düzedişine we Samuel Snounyň 1844-nji ýylyň 22-nji oktýabryny kesgitlemegine laýyk gelýär. Litçiň düzedişi birinji perişdäniň habaryny güýçlendirdi, Snounyňky bolsa ikinji perişdäniň habaryny güýçlendirdi. Birinji we ikinji perişdeleriň habarlarynyň güýçlendirilmegi üçünji perişdäniň habarynyň güýçlendirilmeginiň nusgasydyr. Birinji bilen ikinjiniň häsiýetleri üçünjide daşarky hasrat habary bilen on gyz hakyndaky tymsalyň ýarygijeki nidasynyň içerki habarynyň utgaşmasy hökmünde beýan edilýär.
In a triple application of prophecy, the first and third, which are also the beginning and ending will possess parallel characteristics. Recently, a brother has uncovered several truths associated with the first woe of Revelation nine, which, when applied under the principle of Alpha and Omega identify another profound confirmation of Revelation eleven’s “earthquake.” The Sunday law in the United States is the “earthquake” that was first fulfilled in the French Revolution when France, who was one part of the ten nations that made up the prophetic structure of pagan Rome in the book of Daniel was overthrown. Thus, chapter eleven says a tenth part of the city fell.
Pygamberligiň üç esse ulanylyşynda, başyndaky we soňundaky ulanylyşlar bolan birinjisi hem-de üçünjisi özara meňzeş häsiýetlere eýe bolar. Ýakynda bir dogan Ylham kitaby dokuzynjy bapdaky ilkinji betbagtçylyk bilen baglanyşykly birnäçe hakykaty ýüze çykardy; olar Alfa we Omege ýörelgesi esasynda ulanylanda, Ylham kitaby on birinji bapdaky “ýer titremesiniň” ýene bir çuň tassyknamasyny görkezýär. Amerikanyň Birleşen Ştatlarynda ýekşenbe kanuny — “ýer titremesidir”; bu hadysa ilkinji gezek Fransuz ynkylabynda ýerine ýetdi, çünki Fransiýa Danyýel kitabyndaky butparaz Riminiň pygamberlik gurluşyny emele getiren on milletiň bir bölegi bolup, ýykyp gaçyryldy. Şonuň üçin on birinji bap şäheriň ondan bir böleginiň ýykylandygyny aýdýar.
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. Revelation 11:13.
Şol sagatda uly ýer titreme boldy, şäheriň ondan bir bölegi ýykyldy, ýer titremede ýedi müň adam heläk boldy; galanlar gorky basyp, asmanyň Hudaýyna şöhrat berdiler. Ylham 11:13.
Immediately after this verse Islam of the third woe arrives.
Şu aýatdan dessine soň üçünji hasrata degişli Yslam gelip ýetýär.
The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:14.
Ikinji hasrat geçdi; we ine, üçünji hasrat tiz gelýär. Ylham 11:14.
The pioneers expected that “the third woe” would immediately follow the second woe, but the word translated as “quickly,” means suddenly and unexpectedly, which is the characteristic of Islam’s surprise attacks. The third woe wasn’t to arrive on October 22, 1844 as the pioneers conjectured, but when it arrived it would happen “suddenly and unexpectedly,” as it did at 9/11, thus marking the beginning of the sealing of the one hundred and forty-four thousand, which ends shortly before the earthquake of the Sunday law.
Ilkinji ýöredijiler “üçünji hasratyň” ikinji hasratdan dessine soň gelmegine garaşýardylar, emma “tiz” diýip terjime edilen söz birdenkä we garaşylmadyk ýagdaýda diýmegi aňladýar, bu bolsa yslamyň duýdansyz hüjümleriniň häsiýetidir. Üçünji hasrat, ilkinjileriň çak edişleri ýaly, 1844-nji ýylyň 22-nji oktýabrynda gelmeli däldi; emma ol gelende, 9/11-de bolşy ýaly, “birdenkä we garaşylmadyk ýagdaýda” bolup geçmelidi; şeýlelikde bu, ýüz kyrk dört müňüň möhürlenmeginiň başlanandygyny görkezdi, bu möhürleniş hem Ýekşenbe kanunynyň ýer titremesinden az salym öň tamamlanýar.
The “earthquake” of the Sunday law is the shaking of the “earth” beast, and when 9/11 arrived, Sister White identified that the Lord arose to “shake terribly the earth.” At the beginning of the sealing and the end, the earth beast is shaken, thus the “great earthquake.”
Sunday kanunynyň “ýer titremesi” “ýer” haýwanynyň sarsdyrylmagydyr, we 9/11 gelip ýetende, Uýam Waýt Rebbiň “ýeri gorkunç derejede sarsdyrmak” üçin galandygyny kesgitledi. Möhürlenmäniň başynda hem, ahyrynda hem, ýer haýwany sarsdyrylýar; şonuň üçin bu “uly ýer titremesidir.”
“This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’” Review and Herald, July 5, 1906.
“Men muny hiç haçan aýtmadym. Men ol ýerde gat-gat bolup ýokary galýan uly binalara seredip durkam şeýle diýdim: ‘Reb ýer ýüzüni gaty sarsdyrmak üçin turanda, nähili aýylganç wakalar bolar! Şonda Ylham 18:1–3 aýatlarynyň sözleri ýerine ýetiriler.’” Review and Herald, 1906-njy ýylyň 5-nji iýuly.
The Lord “arises” when there is a change in His dispensational work, as was the case when Stephen was stoned on October 22, 1844, when the judgment of the dead commenced. When the judgment of the living began on 9/11, the Lord again arose, and then he shook the earth beast, as He will do at the end of the sealing of the one hundred and forty-four thousand, when He changes His dispensational work from His church to His other flock of those still in Babylon.
Reb, Öz paýlaýyş işinde üýtgeşme bolanda “örňe turýar”; edil şeýle bolşy ýaly, 1844-nji ýylyň 22-nji oktýabrynda Stefan daşlanan mahaly, ölülere höküm başlanda. Dirileriň hökmi 9/11-de başlanda hem Reb ýene örňe turdy, şonda Ol ýer ýüzüniň wagşy haýwanyny sarsdyrdy; muny Ol ýüz kyrk dört müňüň möhürlenişiniň ahyrynda-da eder, ýagny Öz paýlaýyş işini Öz ybadathanasyndan heniz hem Babilonda bolan beýleki sürüsine geçirende.
What brother Daniel has discovered is the characteristics of the first woe, that align with the testimony of the “great earthquake” of chapter eleven in agreement with history and the pioneer’s understanding of the history that fulfilled the first woe.
Dogan Danieliň ýüze çykaran zady — birinji “waýyň” aýratynlyklarydyr; olar taryh bilen hem-de birinji waýy ýerine ýetiren taryha degişli pionerleriň düşünjesi bilen sazlaşyklylykda on birinji bapdaky “uly ýer titremäniň” şaýatlygy bilen gabat gelýär.
And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:1–4.
Soň bäşinji perişde surnaý çaldy, men bolsa gökden ýere gaçan bir ýyldyzy gördüm; we oňa düýpsüz çuňlugyň guýusynyň açary berildi. Ol düýpsüz çuňlugyň guýusyny açdy; şonda guýudan uly pejiň tüssesi ýaly tüsse çykdy; guýynyň tüssesi sebäpli gün hem howa garaldy. Tüsseden ýeriň üstüne çekirtgeler çykdy; olara ýeriň içýanlarynyň güýji ýaly güýç berildi. Olara ýeriň otuna-da, hiç bir ýaşyl zada-da, hiç bir agaja-da zyýan ýetirmezlik buýruldy; diňe maňlaýlarynda Hudaýyň möhri bolmadyk adamlara zyýan ýetirsinler diýildi. Ylham 9:1–4.
The pioneers correctly applied these verses to the history that introduced Mohammed, who was born in 570, unified the tribes in 606, received his first revelation in 610, migrated to Medina in 622, started his warfare in 624 and died in 632. The “bottomless pit” prophetically represents a new manifestation of Satan, but Mohammed began in Arabia, which is also known as the bottomless pit because of the vast deserts.
Öňdebaryjylar bu aýatlary dogry görnüşde Muhammediň peýda bolmagyna getirip ýeten taryha uýguladylar; ol 570-nji ýylda doguldy, 606-njy ýylda taýpalary birleşdirdi, 610-njy ýylda ilkinji ylhamyny aldy, 622-nji ýylda Medinä göçdi, 624-nji ýylda uruşlaryna başlady we 632-nji ýylda aradan çykdy. Pygamberlik taýdan “tüpsüz çukur” Şeýtanyň täze bir ýüze çykmasyny aňladýar, emma Muhammet Arabystanda başlady; ol ýer hem giň çölleri sebäpli “tüpsüz çukur” diýlip tanalýar.
Mohammed became the prophetic king, or as he was labelled, “the trustworthy one” in 606, when he resolved a dispute among the various tribes who were in a dilemma about who should be allowed to return the “black rock” cornerstone of the Kaaba. The Kaaba is a cube-shaped building (hence the name “Kaaba,” which means “cube” in Arabic) located in the center of the Great Mosque of Mecca in Saudi Arabia. It is approximately 43 feet high, eleven foot wide and 10 foot long, built of granite and marble, with a black silk and cotton cloth covering it. The Kaaba existed long before Muhammad and according to Islamic tradition, it was originally built by Abraham and his son Ishmael as a house of worship for the One God (Allah). Over the centuries, it became filled with idols and was used as a pagan shrine by the Arab tribes.
Muhammet 606-njy ýylda pygamberlik patyşasy boldy, ýa-da oňa berlen at bilen aýdanyňda, “ynamdar adam” boldy; çünki ol dürli taýpalaryň arasynda ýüze çykan dawany çözüpdi, olar bolsa Kybanyň “gara gaýa” burç daşyny kimiň öz ýerine gaýtaryp goýmagyna rugsat berilmelidigi barada çykgynsyz ýagdaýa düşüpdi. Kyba kub şekilli bir binadyr (şonuň üçinem “Kyba” ady arapça “kub” diýen manyny berýär) we ol Saud Arabystanyndaky Mekgäniň Uly metjidiniň merkezinde ýerleşýär. Onuň beýikligi takmynan 43 fut, ini on bir fut we uzynlygy 10 fut bolup, granitden we mermerden gurlandyr; onuň üstüni gara ýüpek we pagta mata örtýär. Kyba Muhammetden has öňden bäri bardy we yslam däbine görä, ol ilkibaşda Ybraýym bilen onuň ogly Ysmagyl tarapyndan Bir Hudaýa (Alla) ybadat edilýän öý hökmünde gurlupdyr. Asyrlaryň dowamynda ol butlardan dolduryldy we arap taýpalary tarapyndan butparaz ybadathana hökmünde ulanyldy.
The Kaaba is the spiritual center of the Islamic world—a simple, ancient building that symbolizes monotheism, unity, and the connection between Abrahamic faith and Islam. Muslims do not consider it “God’s house” in a literal sense, but rather a divinely appointed focal point for worship. Mohammed’s actions during a period when the Kaaba had been destroyed and was then rebuilt are where his leadership began.
Käbe Yslam dünýäsiniň ruhy merkezidir — töwhidi, jebisligi hem-de Ybraýym dininiň Yslam bilen baglanyşygyny alamatlandyrýan sada, gadymy bina. Musulmanlar ony göni manyda “Hudaýyň öýi” diýip hasaplamaýarlar; tersine, oňa ybadat üçin Hudaý tarapyndan bellenen merkezi ugur hökmünde garaýarlar. Käbe ýykylyp, soňra täzeden gurlan döwürde Muhammediň eden işleri onuň ýolbaşçylygynyň başlanýan ýeridir.
A flash flood damaged the Kaaba and the Quraysh tribe rebuilt it. When it came time to place the Black Stone (Hajar al-Aswad) back in its corner, the different clans quarreled over who should have the honor. They agreed that the next person to enter the area would decide. Muhammad walked in, and he resolved the dispute wisely: He placed the Black Stone on a cloth, had a representative from each clan lift it together, carrying it together, and then he personally set it in place. This event earned him great respect and the title Al-Amin (“the Trustworthy”) among the people of Mecca. It is one of the key pre-prophetic events highlighted in many timelines. The “Black Stone” was the cornerstone that was placed by Mohammed, who is the prophetic king over Islam. The black cornerstone is an obvious counterfeit of Christ (the true cornerstone), and the corruption of the house of Kaaba after years of the introduction of idols was also resolved by Mohammed.
Bir duýdansyz güýçli sil Kaabany zeperlendirdi, şonda Kureýş taýpasy ony täzeden gurdy. Gara Daşyňy (Hajar al-Aswad) öz burçuna gaýtadan ýerleşdirmegiň wagty gelende, dürli uruglar bu mertebä kimiň eýe bolmalydygy barada jedelleşdiler. Olar bu ýere indiki bolup girjek adamyň karar etmegine ylalaşdylar. Muhammet içeri girdi-de, dawany paýhaslylykda çözdü: ol Gara Daşy bir mata goýdy, her urugdan bir wekile ony bilelikde galdyrtdy, bilelikde götertdi, soňra bolsa ony özi şahsyýetde öz ýerine goýdy. Bu waka oňa uly hormat getirdi hem-de Mekgäniň halkynyň arasynda Al-Amin (“Ynamdar”) diýen lakamy gazandyrdy. Bu, köp sanly hronologiýalarda aýratyn görkezilýän pygamberlikden öňki esasy wakalaryň biridir. “Gara Daş” yslamyň üstünden pygamberlik şasy bolan Mohammed tarapyndan ýerleşdirilen burç daşy boldy. Gara burç daşy Mesihiň (hakyky burç daşyň) aç-açan galplygydyr, hem-de ýyllaryň dowamynda butlaryň girizilmegi netijesinde Kaabanyň öýüniň bozulmagy hem Mohammed tarapyndan düzedildi.
After the Quraysh broke the Treaty of Hudaybiyyah, Muhammad marched on Mecca with an army of about 10,000 Muslims. The city surrendered with very little fighting. Muhammad then entered the Kaaba, destroyed the 360 idols inside it, and rededicated the shrine to the worship of the one God (Allah). Thus, Mohammed the king of Islam, laid the cornerstone, and he cleansed the temple of idolatry.
Kureýş Hudaybiýa şertnamasyny bozandan soň, Muhammet takmynan 10 000 musulmandan ybarat goşun bilen Mekgä ýöriş etdi. Şäher örän az söweş bilen boýun egdi. Soňra Muhammet Kägbä girdi, onuň içindäki 360 buty ýumurdy we bu mukaddes ýeri ýeke-täk Hudaýa (Allaha) ybadat etmek üçin gaýtadan bagyşlady. Şeýlelikde, Yslamyň patyşasy Muhammet düýp daşyny goýdy hem-de ybadathanany butparazlykdan arassalady.
There are three powers that come from the bottomless pit in the book of Revelation, and each of the three represents a counterfeit Christ. Satan, the dragon seeks to be as the Most High, seated on His throne and His church.
Ylham kitabynda düýpsüz guýudan çykýan üç güýç bar, we şolaryň her biri galp Mesihi aňladýar. Şeýtan — aagondarha — Özüniň tagtynda we Öz ybadathanasynda oturan Beýikleriň Beýigi ýaly bolmaga çalyşýar.
How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Yet thou shalt be brought down to hell, to the sides of the pit. Isaiah 14:12–15.
Eý säher ogly, eý Lucifer, sen asmanyňdan nähili ýykyldyň! Milletleri ejizleden sen, nähili ýere serildiň! Çünki sen ýüregiňde şeýle diýdiň: «Men asmana çykararyn, tagtymy Hudaýyň ýyldyzlarynyň üstünden beýgeldärin; ýygnak dagynda hem, demirgazygyň çetlerinde oturaryn; bulutlaryň belentlikleriniň üstüne çykararyn; men Äň-Ýokary ýaly bolaryn». Emma sen dowzaha, çuňlugyň çetlerine çenli inderilersiň. Işaýa 14:12–15.
The dragon of atheism came from the bottomless pit in Revelation eleven and the beast of Catholicism ascends out of the bottomless pit when her deadly wound is healed.
Ateizmiň aždarhasy Ylhamyň on birinji babynda düýpsüz çukurdan çykdy, katolitsizmiň haýwany bolsa onuň ölüm howply ýarasy bejerilende düýpsüz çukurdan ýokary galýar.
The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.
Seniň gören ýyrtyjy haýwanyň bardy, emma indi ýokdur; ol düýpsüz çuňlukdan ýokary çykyp, heläkçilige gider. Ýerde ýaşaýanlar — dünýäniň düýbi tutulaly bäri atlary ýaşaýyş kitabynda ýazylmadyklar — bardy, emma indi ýokdur, şeýle-de bolsa bardyr diýlen şol ýyrtyjy haýwany görenlerinde haýran galarlar. Ylham 17:8.
The beast of Catholicism ascends to the throne of the earth at the Sunday law when the threefold union is put in place. Like unto the dragon, Catholicism claims to be God, as Paul so aptly identified.
Katolisizmiň wagşy jandary, üç taraplaýyn birleşik ýola goýlanda, ýekşenbe kanuny arkaly ýeriň tagtyna çykýar. Aždaha meňzeş bolşy ýaly, Pawlusyň örän ýerlikli belleýşi ýaly, Katolisizm özüni Hudaý diýip yglan edýär.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. 2 Thessalonians 2:3, 4.
Hiç kimse sizi hiçbir suretle aldatmasın; çünkü önce bir sapma meydana gelmedikçe ve günah adamı, helâk oğlu açığa çıkmadıkça o gün gelmeyecektir. O, Tanrı denilen yahut tapınılan her şeyin karşısına dikilir ve kendisini onların üstüne yükseltir; öyle ki, Tanrı imiş gibi Tanrı’nın mabedinde oturup kendisinin Tanrı olduğunu gösterir. 2 Selanikliler 2:3, 4.
Like the dragon, the beast of Catholicism is antichrist, both profess to be God, and both have their final destruction associated with their biblical testimony, for the dragon is brought down to hell, and the beast is the son of perdition. Perdition being final destruction.
Aždarha ýaly, katolisizmiň jandary-da antihristdir; ikisi-de özlerini Hudaý diýip yglan edýärler, we ikisiniň hem soňky heläkçiligi olaryň Mukaddes Kitapdaky şaýatlygy bilen baglanyşyklydyr; çünki aždarha dowzaha taşlanýar, jandar bolsa heläkçiligiň ogludyr. Heläkçilik bolsa iň soňky ýok edilmekdir.
“The determination of antichrist to carry out the rebellion he began in heaven will continue to work in the children of disobedience.” Testimonies, volume 9, 230.
“Asmanda başlan pitnäni dowam etdirmek üçin antrihistiň berk karary boýun bolmazlygyň perzentlerinde hem işläp durar.” Testimonies, volume 9, 230.
“Through the pope of Rome the same work has been carried on here on earth as was carried on in the courts of heaven before the expulsion of the prince of darkness. Satan sought to correct the law of God in heaven, and to supply an amendment of his own. He exalted his own judgment above that of his Creator, and placed his will above the will of Jehovah, and in this way virtually declared God to be fallible. The pope also takes the same course and, claiming infallibility for himself, seeks to adjust the law of God to meet his own ideas, thinking himself able to correct the mistakes he thinks he sees in the statutes and commands of the Lord of heaven and earth. He virtually says to the world, I will give you better laws than those of Jehovah. What an insult is this to the God of heaven!” Signs of the Times, November 19, 1894.
“Rim papasy arkaly asmanyň köşklerinde garaňkylygyň şazadasy kowulmazdan öň alnyp barylan şol bir iş şu ýerde, ýerde hem dowam etdirildi. Şeýtan asmanyň özünde Hudaýyň kanunyny düzetmäge we oňa öz tarapyndan bir üýtgetme girizmäge synanyşdy. Ol öz hökümüni Ýaradanynyňkydan ýokary galdyrdy, öz erkini Ýehowanyň erkinden ýokarda goýdy, we şeýlelik bilen Hudaýy ýalňyşyp bilýän hökmünde diýen ýaly yglan etdi. Papa hem şol bir ýoly tutýar hem-de özüne ýalňyşmazlyk häsiýetini degişli edip, Hudaýyň kanunyny öz pikirlerine laýyk getirmäge çalyşýar; özüni asman bilen ýeriň Rebbiniň düzgünlerinde we buýruklarynda görýändigini hasap edýän ýalňyşlaryny düzetmäge ukyply saýýar. Ol dünýä diýen ýaly şeýle diýýär: Men size Ýehowanyňkydan has gowy kanunlary bererin. Bu asmanlaryň Hudaýyna nähili masgaraçylykdyr!” Signs of the Times, November 19, 1894.
Islam, represented by Mohammed in the history of the seventh century also came out of the bottomless pit when the key that was given to Mohammed was turned. When the pit was opened, “smoke” came out that darkened the sun and the air. The pioneers correctly identified that the “key” that opened the pit was the battle of Nineveh.
Yslam, ýedinji asyryň taryhynda Muhammet arkaly wekilçilik edilip, Muhammede berlen açar öwrülende, düýpsüz çukurdan hem çykdy. Çukur açylanda, Güni we howany garaldan “tüsse” çykdy. Irki öňbaşçylar çukury açan “açaryň” Ninowa söweşidigini dogry kesgitlediler.
When we approach the first three verses on Revelation chapter nine from the pioneer understanding in the context of a triple application of prophecy, we find the prophetic characteristics of those verses that represent the first woe, typify the prophetic characteristics of the third woe that arrives “quickly” at the great earthquake. The Sunday law is represented by the battle of Nineveh.
Pygamberçiligiň üç gezekli ulanylyşy nukdaýnazaryndan pionerleriň düşünjesi esasynda Ylham kitabynyň dokuzynjy babynyň ilkinji üç aýatyna ýakynlaşanymyzda, birinji hasraty aňladýan şol aýatlaryň pygamberçilik häsiýetleriniň beýik ýer titremesinde “tiz” gelýän üçünji hasratyň pygamberçilik häsiýetlerini nusgalaýandygyny görýäris. Ýekşenbe güni baradaky kanun Ninewäniň söweşi bilen şekillendirilýär.
Peter is responsible for correcting the false prediction of the fireballs of Nashville, and he recognizes that the correct application of Ellen White's warning of fireballs upon Nashville marks the beginning of “the destruction of thousands of cities almost fully given to idolatry.”
Petr Naşwiliň od toplary baradaky ýalan çaklamany düzetmek üçin jogapkärdir, we ol Ellen Waýtyň Naşwiliň üstüne od toplary baradaky duýduryşynyň dogry ulanylyşynyň «butparazlyga tas bütinleý berlen müňlerçe şäheriň weýran edilmeginiň» başlangyjyny belleýändigini ykrar edýär.
The fireballs of Nashville mark the beginning of a period of destruction upon the cities, and it also marks the beginning of the proclamation of the short midnight cry message. That message begins with an unexpected attack from Islam and the period ends with an unexpected attack from Islam at the great earthquake. The period of the proclamation of the midnight cry marks the end of the sealing time of the one hundred and forty-four thousand which began with the unexpected attack of Islam on 9/11.
Neşwiliň ot toplary şäherleriň üstüne geljek weýrançylyk döwrüniň başlangyjyny alamatlandyrýar, şeýle hem gysga ýarygijäniň nidasynyň habarynyň yglan edilmeginiň başlangyjyny hem alamatlandyrýar. Ol habar Yslam tarapyndan garaşylmadyk bir hüjüm bilen başlanýar, we şol döwür beýik ýer titremesinde Yslam tarapyndan garaşylmadyk bir hüjüm bilen tamamlanýar. Ýarygijäniň nidasynyň yglan edilýän döwri, 9/11-de Yslamyň garaşylmadyk hüjümi bilen başlanan ýüz kyrk dört müňüň möhürleniş wagtynyň soňuny alamatlandyrýar.
The sealing of the one hundred and forty-four thousand then began in agreement with the line of Balaam and the ass, where there are three strikes that culminate at the Sunday law, but where the second unexpected attack includes October 7, 2023 upon the ancient glorious land and then at the fireballs of Nashville. All the lines agree, and Peter understands that the unsealing of these truths, which are represented as the dirt brush man gathering up the scattered jewels and casting them into the casket is the work of the Lion of the tribe of Judah.
Şonda ýüz kyrk dört müňüň möhürlenmegi Bilgam bilen eşegiň çyzygyna laýyklykda başlandy; ol ýerde üç urgy bar bolup, olar Ýekşenbe kanunynda jemlenýär, emma garaşylmadyk ikinji hüjüm 2023-nji ýylyň 7-nji oktýabrynda gadymy şöhratly ýere edilen hüjümi, soňra bolsa Neşwiliň ot toplarynda bolan wakalary hem öz içine alýar. Ähli çyzyklar ylalaşýar, we Petrus bu hakykatlaryň açylmagynyň — ýagny dargadylan gymmat bahaly daşlary ýygnap, olary sandyga taşlaýan toprak çotgaçy adam hökmünde beýan edilýän bu işiň — Ýahuda taýpasynyň Arslanynyň işi bolandygyna düşünýär.
The Lion of Judah identifies Peter’s corrected message of Nashville as occurring in the final period of the sealing of the one hundred and forty-four thousand that is represented in the hidden history of verse forty of Daniel eleven, and more specifically in the portion of that hidden history represented in verses eleven through fifteen of the same chapter. In those verses, the battle of Raphia and the battle of Panium lead to the Sunday law of verse sixteen, which is represented by the battle of Actium. When the battle of Panium joins the battle of Actium at the Sunday law, the battle of Nineveh is also repeated.
Ýahudanyň Arslany, Peteriň Naşwildäki düzedilen habaryny Daniýel on birinji babyň kyrkynjy aýatynyň gizlin taryhynda şekillendirilen ýüz kyrk dört müňüň möhürlenişiniň soňky döwründe bolup geçýän hadysa hökmünde kesgitleýär, has takygy bolsa, şol babyň on birinji aýatyndan on bäşinji aýatyna çenli şekillendirilen şol gizlin taryhyň böleginde. Şol aýatlarda Rafia söweşi we Panium söweşi on altynjy aýatyň Ýekşenbe kanunyna alyp barýar, ol bolsa Aktium söweşi arkaly şekillendirilýär. Panium söweşi Ýekşenbe kanunynda Aktium söweşi bilen birleşende, Ninewa söweşi hem gaýtalanýar.
The “key” given to Mohammed, the king of Islam, whose name is not only the character of Islam, but also the place of the destruction marked by the battle of Nineveh. The king’s name “in the Hebrew tongue is Abaddon,” and “in the Greek tongue hath his name Apollyon.” The Greek and Hebrew emphasize the Old and New Testaments and instruct us that Abaddon means “the place of destruction” and Apollyon means “the destroyer.” In verse eleven of Revelation nine the king over Islam is Mohammed, but it is also the “angel of the bottomless pit,” which is Satan. Just as the pope is the antichrist as Satan’s right-hand man on earth, Mohammed is also directly controlled by Satan, the angel of the bottomless pit.
Yslamyň patyşasy Muhammede berlen “açar”; onuň ady diňe bir Yslamyň häsiýetini däl, eýsem Ninewiýa söweşi bilen bellik edilen heläkçiligiň ornuny hem görkezýär. Patyşanyň ady “ýewreý dilinde Abaddon,” “grek dilinde bolsa onuň ady Apollyon” diýilýär. Grekçe we ýewreýçe Köne we Täze Ähtleri nygtaýar hem-de bize Abaddonyň “heläkçilik ýeri,” Apollyonyň bolsa “heläk ediji” diýmegi aňladýandygyny öwredýär. Ylham kitaby 9-njy babyň 11-nji aýatynda Yslamyň üstünden höküm sürýän patyşa Muhammetdir, emma ol şol bir wagtda “düýpsüz çukuryň perişdesi” hem bolup, bu Şeýtandyr. Papanyň ýer ýüzünde Şeýtanyň sag goly hökmünde antihrist bolşy ýaly, Muhammet hem düýpsüz çukuryň perişdesi bolan Şeýtan tarapyndan göni dolandyrylýar.
At the Sunday law, the threefold union is forced upon the world and the deadly wound that was delivered to the papacy in 1798, thus marking the end of the Dark Ages is healed. When the deadly wound is healed, the second period of the Dark Ages arrives, and at the great earthquake that is the Sunday law, Islam turns the key and smoke as from a furnace blots out the sun and stars as darkness returns. The battle of Nineveh is repeated at the Sunday law, for it is the key that brings the second period of darkness. There national apostasy is followed by national ruin. There “active despotism” bears full sway, for the smoke of Islam that darkens the sun and stars at the battle of Nineveh is as a burning furnace. The “burning furnace” was an element of God’s covenant with Abraham.
Ýekşenbe kanuny wagtynda üç taraplaýyn birleşik dünýä zor bilen kabul etdirilýär we 1798-nji ýylda papalyga ýetirilen, şeýlelikde Garaňky Asyrlaryň soňuny bellän ölüm howply ýara sapýar. Ölüm howply ýara sapanda, Garaňky Asyrlaryň ikinji döwri gelýär; Ýekşenbe kanuny bolan beýik ýer titremesinde bolsa, Yslam açary öwürýär we peçden çykan tüsse ýaly tüsse Gününi we ýyldyzlary garaňkylyk gaýtadan dolanyp gelşi ýaly örtýär. Ninewanyň söweşi Ýekşenbe kanuny wagtynda gaýtalanýar, çünki ol garaňkylygyň ikinji döwrüni getirýän açardyr. Ol ýerde milli dönüklik milli heläkçilik bilen yzarlanýar. Ol ýerde “işjeň despotizm” doly höküm sürýär, çünki Ninewanyň söweşinde Gününi we ýyldyzlary garaňkyladýan Yslamyň tüssesi ýanyp duran peç ýalydyr. “Ýanyp duran peç” Hudaýyň Ybraýym bilen baglaşan ähtiniň bir düzüm bölegi bolupdy.
And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. Genesis 15:17.
Gün ýaşanda we garaňky düşende, ine, tüsse çykýan peç hem-de ýanyp duran çyra şol bölekleriň arasından geçdi. Gelip çykyş 15:17.
The smoking furnace that passed between Abram’s covenant offerings identified the bondage in Egypt represented in the passage in verse thirteen.
Ylalaşygyň gurbanlyklarynyň arasyndan geçen tüsseli peç on üçünji aýatda beýan edilen Müsürdäki gulçulygyň nyşanydy.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.
Ol Abrama şeýle diýdi: «Şuny anyk bilgin: seniň nesliň özlerine degişli bolmadyk bir ýurtda gelmişek bolar, olara gulluk ederler; olar hem olary dört ýüz ýyl ezýet ederler». Gelip çykyş 15:13.
A “burning furnace,” such as Nebuchadnezzar’s furnace in chapter three of Daniel represents bondage and slavery, as was the condition of Shadrach, Meshach and Abednego.
Daniel kitabynyň üçünji babyndaky Nebukadnessaryň peji ýaly “ýanýan peç”, Şadrak, Meşak we Abednegonyň ýagdaýy bolşy ýaly, gulçulygy we bendeligi aňladýar.
“But like the stars in the vast circuit of their appointed path, God’s purposes know no haste and no delay. Through the symbols of the great darkness and the smoking furnace, God had revealed to Abraham the bondage of Israel in Egypt, and had declared that the time of their sojourning should be four hundred years. “Afterward,” He said, “shall they come out with great substance.” Genesis 15:14.” The Desire of Ages, 33.
“Ýöne bellenilen ýolunyň giň aýlawynda hereket edýän ýyldyzlar ýaly, Hudaýyň maksatlarynda ne howlukmaçlyk bardyr, ne-de gijä galmak. Uly garaňkylygyň we tüsse çykarýan pejiň nyşanlary arkaly Hudaý Ybraýyma Ysraýylyň Müsürde gulçulykda boljakdygyny açyp görkezdi hem-de olaryň şol ýerde ýaşajak möhletiniň dört ýüz ýyl boljakdygyny yglan etdi. “Ondan soň,” diýdi Ol, “olar uly baýlyk bilen çykarlar.” Gelip çykyş 15:14.” Isa Mesihiň islegi, 33.
But the Lord hath taken you, and brought you forth out of the iron furnace, even out of Egypt, to be unto him a people of inheritance, as ye are this day. Deuteronomy 4:20.
Ýöne Reb sizi demir ojagyndan, ýagny Müsürden çykaryp aldy, Özüne miras halky bolmagyňyz üçin; şu günki ýaly. Kanun taglymaty 4:20.
The smoke that darkens the sun and moon when the key of the battle of Nineveh is turned identifies the persecution that begins in earnest at the Sunday law. The persecution of the Dark Ages then is repeated. The pioneers correctly identified that the battle of Nineveh was the “key” that brought Islam into prophetic history as the first woe in 627. The battle was between Rome and Persia, and it represented a victory for Rome, but it was what is called a Pyrrhic victory. A victory that is actually detrimental to the victor. The phrase comes from a victory by king Pyrrhus of Epirus. After two battles against the Romans (Heraclea in 280 BC and Asculum in 279 BC), he defeated the Roman army but lost a huge portion of his own troops. According to legend, he then said, “One more such victory and we are lost.”
Ninowanyň söweşiniň açary öwrülende, Güni we Aýy garaldýan tüsse, Ýekşenbe kanuny bilen çynlakaý başlanýan yzarlamany görkezýär. Şeýlelikde, Garaňky Asyrlar döwrüniň yzarlanmasy gaýtadan gaýtalanýar. Ilkinji imanlylar Ninowanyň söweşiniň 627-nji ýylda yslamy pygamberlik taryhyna birinji bela hökmünde girizen “açar” bolandygyny dogry kesgitlediler. Bu söweş Rim bilen Parsyň arasynda bolupdy we ol Rim üçin ýeňşi aňladýardy, emma bu “Pirr ýeňşi” diýlip atlandyrylýan ýeňişdi. Ýeňijiniň özi üçin hakykatda zyýanly bolan ýeňiş. Bu söz düzümi Epirosyň şasy Pirrhusyň bir ýeňşinden gelip çykýar. Ol rimlilere garşy iki söweşden soň (e.ö. 280-nji ýylda Herakleýa we e.ö. 279-njy ýylda Askulum), Rim goşunyny ýeňdi, ýöne öz esgerleriniň örän uly bölegini ýitirdi. Rowaýata görä, şondan soň ol şeýle diýipdir: “Şunuň ýaly ýene bir ýeňiş bolsa, biz heläk bolarys.”
The battle of Nineveh was a strategic victory for Rome, but when finished neither Rome or Persia had the power to thereafter effectively resist the onslaught of Islam. Persia is the United States and Rome is the papacy in the modern fulfillment of the battle of Nineveh. Medo-Persia as a two-horned power represent the two-horned power of the United States. At the Sunday law the United States is simply one horn, for leading to the Sunday law the image of the beast has been formed, and that formation consists of combining both horns into one. In Daniel eight, there are two horns representing the Medo-Persian Empire, and the Persian horn came up last.
Ninewanyň söweşi Rim üçin strategik ýeňiş boldy, emma ol tamamlanandan soň ne Rimde, ne-de Parsda mundan beýläk Yslamyň hüjümine netijeli garşy durmaga güýç galmady. Ninewanyň söweşiniň häzirki zaman amal boluşynda Pars Amerika Birleşen Ştatlarydyr, Rim bolsa papalykdyr. Iki şahly güýç hökmünde Medýa-Pars Amerikanyň Birleşen Ştatlarynyň iki şahly güýjüni aňladýar. Ýekşenbe kanuny wagtynda Amerika Birleşen Ştatlary diňe bir şahdyr, çünki Ýekşenbe kanunyna alyp barýan döwürde janawaryň keşbi emele getirildi, we şol emele geliş iki şahy bir şaha birleşdirmekden ybaratdyr. Daniýel sekizde Medýa-Pars imperiýasyny aňladýan iki şah bar, we pars şahy iň soňunda göterilip çykdy.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Soňra men gözlerimi ýokary galdyryp gördüm, ine, derýanyň öňünde iki şahly bir goç durdy; onuň iki şahy hem beýikdi, emma olaryň biri beýlekisinden beýikdi, iň beýigi bolsa soňra çykypdy. Daniel 8:3.
The United States’ two horns of Republicanism and Protestantism join into one when church and state come together to form the image of the beast. That formation is fully consummated when the mark of the beast is enforced at the Sunday law. This identifies the United States as simply Persia at the Sunday law. Persia was defeated by Rome at the battle of Nineveh. How Rome defeated Persia is of historical significance, because of the maneuvers of Heraclius, the Roman Emperor.
Amerikanyň Birleşen Ştatlarynyň Respublikançylyk we Protestantlyk diýen iki şahasy, ýyrtjanyň keşbini döretmek üçin ybadathana bilen döwlet birleşende, bire öwrülýär. Bu emele geliş Ýekşenbe kanunynda ýyrtjanyň belgisi mejbury edilende doly tamamlanýar. Bu bolsa Amerikanyň Birleşen Ştatlaryny Ýekşenbe kanunynda ýönekeýje Pars hökmünde kesgitleýär. Pars Ninowa söweşinde Rim tarapyndan ýeňildi. Rimiň Parşy nähili ýeňendiginiň taryhy ähmiýeti bardyr, sebäbi bu Rim imperatory Gerakliýiň alyp baran harby tilsimleri bilen baglanyşyklydyr.
Simply put Heraclius accomplished a surprise attack, as opposed to a straight forward advancing attack. His efforts to accomplish the surprise are noted in history. The surprise included his decision to attack in winter, which was uncommon during those historic times, but it did not stop there. Heraclius started his invasion in mid-September 627 from the north (Armenian highlands). Instead of taking the expected route southward directly toward the Persian capital Ctesiphon, he made a wide arc, moving southeast along the border regions (roughly modern Turkey-Iran border). He then turned south and west, crossing the Great Zab River on December 1, 627. This placed his army on the Nineveh Plateau (east bank of the Tigris River), near the ruins of ancient Nineveh. This movement was from south to north relative to the Persian forces—the opposite of what the Persians anticipated. They expected him to continue pushing south toward Ctesiphon. It caught the Persian commander Rhahzadh off guard and forced him to chase Heraclius into unfavorable terrain. It allowed the Romans to choose the battlefield on the plains near Nineveh. The maneuver prevented the Romans from being trapped between Persian forces and gave them an escape route if needed. Combined with the fog on the day of battle and a feigned retreat tactic during the actual fighting, there were multiple layers of surprise. This bold winter invasion and flanking route deep into Persian territory is considered one of Heraclius’s greatest military achievements. It helped shatter Persian confidence and contributed heavily to the eventual Roman victory in the long war.
Ýönekeý aýdanyňda, Gerakliý göni öňe ilerleýän hüjüm däl-de, duýdansyz hüjümi amala aşyrdy. Onuň bu duýdansyzlygy gazanmak ugrunda eden tagallalary taryhda bellidir. Bu duýdansyzlygyň düzümine onuň gyş paslynda hüjüm etmek karary hem girýärdi; şol taryhy döwürlerde beýle ýagdaý adaty däldi, emma mesele diňe şonuň bilen çäklenmedi. Gerakliý 627-nji ýylyň sentýabr aýynyň ortalarynda demirgazykdan (Ermeniýa belentliklerinden) çozuşyna başlady. Günorta, gönüden-göni Parslaryň paýtagty Ktesifona tarap garaşylýan ugruň ýerine, ol giň egri ýol bilen serhet sebitleriniň ugrunda günorta-gündogara tarap süýşdi (takmynan häzirki Türkiýe–Eýran serhedi). Soňra ol günorta we günbatara öwrülip, 627-nji ýylyň 1-nji dekabrynda Uly Zab derýasyndan geçdi. Bu onuň goşunyny gadymy Ninowanyň harabalyklarynyň golaýynda, Tigr derýasynyň gündogar kenaryndaky Ninowa belentligine çykardy. Bu hereket Pars goşunlaryna görä günortadan demirgazyga tarap boldy — Parslaryň garaşýan ýagdaýynyň tersine. Olar onuň Ktesifona tarap günorta itilmegini dowam etdirer diýip garaşýardylar. Bu ýagdaý pars serkerdesi Rhahzadhy duýdansyz ýagdaýda galdyrdy we ony Gerakliýi oňa amatsyz ýerlere çenli yzarlamaga mejbur etdi. Bu rimlilere Ninowanyň golaýyndaky düzlüklerde söweş meýdanyny saýlamaga mümkinçilik berdi. Bu manewr rimlileri Pars goşunlarynyň arasynda gabaw astynda galmakdan gorady hem-de zerur bolan ýagdaýynda olara gaçyş ýoluny üpjün etdi. Söweş bolan güni dumanly howa we söweşiň dowamynda ulanylan galp yza çekilme taktikasy bilen utgaşyp, duýdansyzlygyň birnäçe gatlagy emele geldi. Gyş paslyndaky bu gaýduwsyz çozuş hem-de Pars topraklarynyň jümmüşine çenli uzanýan gapdaldan aýlanyp geçiş ugry Gerakliýiň iň beýik harby üstünlikleriniň biri hasap edilýär. Bu Parslaryň özüne bolan ynamyny sarsdyrmaga ýardam etdi we uzak uruşdaky Rim ýeňşine ahyrsoňy uly derejede goşant goşdy.
“In the battle of Nineveh, which was fiercely fought from daybreak to the eleventh hour, twenty-eight standards, besides those which might be broken or torn, were taken from the Persians; the greatest part of their army was cut in pieces, and the victors (the Romans), concealing their own loss, passed the night on the field. The cities and palaces of Assyria were opened for the first time to the Romans.
“Ninewa söweşinde, daňdan başlap on birinji sagada çenli gazaply alnyp barlan şol çaknyşykda, döwlüp ýa-da ýyrtylyp bilinjeklerinden başga, parslylardan ýigrimi sekiz baýdak ele salyndy; olaryň goşunynyň aglaba bölegi gyrylyp ýok edildi, ýeňijiler bolsa (Rimliler), öz ýitgilerini gizläp, gijäni söweş meýdanynda geçirdiler. Assiriýanyň şäherleri we köşkleri ilkinji gezek Rimlilere açyldy.
“The Roman emperor was not strengthened by the conquests which he achieved; and a way was prepared at the same time, and by the same means, for the multitudes of Saracens from Arabia, like locusts from the same region, who, propagating in their course the dark and delusive Mohammedan creed, speedily overspread both the Persian and the Roman empire.
Rim imperatory gazanan basybalyşlary bilen berkedilmedi; şol bir wagtyň özünde, şol bir serişdeler arkaly, Arabystandan çykan köp sanly sarrasynlara-da ýol taýýarlanyldy; olar şol sebitden gelen çekirtgeler ýaly bolup, öz ýörişleriniň dowamynda garaňky we aldawçy muhammedan ynanjyny ýaýradyp, tiz wagtda hem Pars, hem-de Rim imperiýasyny gurşap aldylar.
“More complete illustration of this fact could not be desired than is supplied in the concluding words of the chapter from Gibbon, from which the preceding extracts are taken. ‘Although a victorious army had been formed under the standard of Heraclius, the unnatural effort seems to have exhausted rather than exercised their strength. While the emperor triumphed at Constantinople or Jerusalem, an obscure town on the confines of Syria was pillaged by the Saracens, and they cut in pieces some troops who advanced to its relief,—an ordinary and trifling occurrence, had it not been the prelude of a mighty revolution. These robbers were the apostles of Mohammed; their frantic valor had emerged from the desert; and in the last eight years of his reign, Heraclius lost to the Arabs the same provinces which he had rescued from the Persians.
Bu hakykaty has doly we aýdyň görkezýän mysal hökmünde, öňdäki parçalaryň alnan Gibbondan getirilen şol babyň jemleýji sözlerinden has artygyny arzuw edip bolmaz. “Herakliýiň baýdagy astynda ýeňiji goşun döredilen hem bolsa, bu tebigata ters tagalla olaryň güýjüni türgenleşdirmekden beter tükeden ýaly bolup görünýär. Imperator Konstantinopolda ýa-da Iýerusalimde ýeňiş gazanýarka, Siriýanyň araçäklerindäki näbelli bir şäher Sarasenler tarapyndan talaň edildi, we onuň kömegine öňe çykan birnäçe goşuny bölek-bölek edip gyrdylar,—eger beýik bir ynkylabyň başlangyjy bolmadyk bolsa, adaty hem ujypsyz bir waka. Bu talaňçylar Muhammediň resullarydy; olaryň jylawsyz batyrlygy çölden çykyp geldi; we onuň hökümranlygynyň soňky sekiz ýylynda Herakliý Perslerden halas eden şol bir welaýatlaryny Araplara ýitirdi.
“‘The spirit of fraud and enthusiasm, whose abode is not in the heavens,’ was let loose on earth. The bottomless pit needed but a key to open it, and that key was the fall of Chosroes. He had contemptuously torn the letter of an obscure citizen of Mecca. But when from his ‘blaze of glory’ he sunk into the ‘tower of darkness’ which no eye could penetrate, the name of Chosroes was suddenly to pass into oblivion before that of Mohammed; and the crescent seemed but to wait its rising till the falling of the star. Chosroes, after his entire discomfiture and loss of empire, was murdered in the year 628; and the year 629 is marked by ‘the conquest of Arabia,’ and ‘the first war of the Mohammedans against the Roman empire.’ ‘And the fifth angel sounded, and I saw a star fall from heaven unto the earth; and to him was given the key of the bottomless pit. And he opened the bottomless pit.’ He fell unto the earth. When the strength of the Roman empire was exhausted, and the great king of the East lay dead in his tower of darkness, the pillage of an obscure town on the borders of Syria was ‘the prelude of a mighty revolution.’ ‘The robbers were the apostles of Mohammed, and their frantic valor emerged from the desert.’” Uriah Smith, Daniel and the Revelation, 495–497.
“‘Asmanda mekany bolmadyk aldawçylyk we joşgun ruhy’ ýerde boşadyldy. Tüpsüz çukury açmak üçin diňe bir açar gerekdi, we şol açar Hysrowyň ýykylmagy boldy. Ol Mekgäniň näbelli bir raýatynyň hatyny äsgermezçilik bilen ýyrtypdy. Emma ol özüniň ‘şöhrat alawyndan’ hiç bir gözüň aralaşyp bilmejek ‘garaňkylyk diňine’ çümende, Hysrowyň ady birden Muhammediň adynyň öňünde unudylmaga ýüz tutmalydy; we ýarymaý ýyldyzyň gaçmagyna çenli diňe öz dogmagyna garaşýan ýaly göründi. Hysrow doly derbi-dagyn edilip, imperiýasyny ýitirenden soň, 628-nji ýylda öldürildi; we 629-njy ýyl ‘Arabystanyň basylyp alynmagy’ hem-de ‘Muhammedanlaryň Rim imperiýasyna garşy ilkinji urşy’ bilen bellenýär. ‘Bäşinji perişde surnaý çaldy, men asmandan ýere gaçan bir ýyldyzy gördüm; oňa tüpsüz çukuryň açary berildi. Ol tüpsüz çukury açdy.’ Ol ýere gaçdy. Rim imperiýasynyň güýji tükenende, we Gündogaryň beýik patyşasy özüniň garaňkylyk diňinde öli ýatyrka, Siriýanyň serhetlerindäki näbelli bir şäheriň talaň edilmegi ‘beýik bir öwrülişigiň başlangyjy’ boldy. ‘Ol talaňçylar Muhammediň resullarydy, we olaryň däli-gaçan edermenligi çölden ýüze çykdy.’” Uriah Smith, Daniel and the Revelation, 495–497.
The battle of Nineveh represents modern Rome conquering the United States at the Sunday law, but it is a pyrrhic victory, for a progressive judgment upon Rome begins at the Sunday law.
Ninewä söweşi häzirki zamandaky Rimiň ýekşenbe güni baradaky kanun arkaly Amerikanyň Birleşen Ştatlaryny basyp almagyny aňladýar, emma bu pirus ýeňşidir, çünki Rimiň üstünden gidip barýan höküm ýekşenbe güni baradaky kanundan başlanýar.
Chosroes, was the head of the Persian empire, so Persia representing the United States’ fall at the Sunday law is the key that opens the bottomless pit at the fall of the sixth kingdom of Bible prophecy. It represents the Sunday law of verses sixteen, thirty-one, and forty-one of Daniel eleven, as well as, Revelation thirteen verse eleven.
Hosrow Pars imperiýasynyň baştutanydy; şonuň üçin Parsyň Amerikanyň Birleşen Ştatlarynyň ýekşenbe kanunynda ýykylmagyny aňlatmagy, Mukaddes Ýazgylaryň pygamberligindäki altynjy patyşalygyň ýykylýan wagtynda düýpsüz çukury açýan açardyr. Bu, Danyýel 11-nji bapdaky on altynjy, otuz birinji we kyrk birinji aýatlaryň, şeýle hem Ylham 13:11-iň ýekşenbe kanunyny aňladýar.
Notice the pioneer Stephen Haskell’s comments on the same verses and history:
Şol birmeňzeş aýatlar we taryh barada önjeýli Stiwen Haskelliň belliklerine üns beriň:
“The Arabs, or the Saracens, had never exercised any influence in the earth. In the history of nations, these free men of the desert had passed with scarcely a notice. Mohammedanism united the scattered tribes, and sent them forth as the conquerors of nations. The rapid progress which attended the Saracen arms was due, in great measure, to the strife between the Romans and Chosroes, the head of the modern Persian empire. This strife resulted in the fall of the latter. Modern Persia had stood as a barrier wall, keeping in check the power of Mohammed; but when that power fell, the barrier was gone, the ‘bottomless pit’ opened, and the Saracens deluged the world. When the 'bottomless pit was opened, there arose a smoke which hid the face of the sun.' The figure is a strong one, representing the darkening effect of Mohammedanism, as it spread over the face of the earth.” Stephen Haskell, The Story of the Seer of Patmos, 164, 165.
Araplar, ýa-da sarasenler, ýer ýüzünde ozal hiç haçan hiç bir täsir amala aşyrmandylar. Milletleriň taryhynda çöliň bu erkin adamlary tas hiç hili üns berilmezden geçip gidipdiler. Muhammetçilik dargan taýpalary birleşdirdi-de, olary milletleriň basybalyjylary hökmünde öňe çykardy. Sarasen goşunlarynyň çalt öňe gitmegi uly ölçegde rimliler bilen häzirki pars imperiýasynyň başy bolan Hosrowyň arasyndaky dawala bagly boldy. Bu dawa soňkusynyň ýykylmagy bilen tamamlandy. Häzirki Pars döwleti Muhammediň güýjüni saklap duran böwet diwar hökmünde durýardy; emma şol güýç ýykylanda, böwet aýryldy, “düýpsüz çukur” açyldy, we sarasenler dünýäni sil ýaly gurşap aldylar. Haçan-da “düýpsüz çukur açylanda, günüň ýüzüni gizlän bir tüsse ýokarlyp çykdy.” Bu şekil örän güýçlüdir; ol Muhammetçiligiň ýer ýüzüne ýaýraýşy bilen onuň garaňkylaşdyryjy täsirini beýan edýär.” Stephen Haskell, The Story of the Seer of Patmos, 164, 165.
That barrier wall in Rome’s history is the wall of separation of church and state that is removed at the Sunday law. There is another layer to the pyrrhic victory of Rome over Persia in the battle of Nineveh, for there was a previous battle of Nineveh, representing an Alpha and the battle of 627 representing the Omega. The battle was in 612 BC, roughly twelve hundred years apart. In that battle Assyria was defeated by a threefold confederacy and marked the end of the Assyrian Empire.
Rimiň taryhyndaky şol päsgelçilik diwary, Ýekşenbe kanuny wagtynda aýrylýan buthana bilen döwletiň aýralyk diwarydyr. Ninowa söweşinde Rimiň Parsyň üstünden gazanan pirus ýeňşiniň ýene bir gatlagy bar, sebäbi Ninowa bilen bagly öňki bir söweş hem bolupdy; ol Alfa nyşanlandyrýar, 627-nji ýyldaky söweş bolsa Omega nyşanlandyrýar. Ol söweş biziň eramyzdan öň 612-nji ýylda bolupdy; olaryň arasynda takmynan müň iki ýüz ýyl bar. Şol söweşde Aşur üç taraplaýyn birleşik tarapyndan ýeňildi we bu Aşur imperiýasynyň soňuny alamatlandyrdy.
A. T. Jones comments on the alpha battle of Nineveh:
A. T. Jones Ninewäniň alfa söweşi barada şeýle diýýär:
“Affairs in the government of Assyria went from bad to worse, so that in 612 BC there was another grand revolt on the part of the same three countries, led this time by Nabopolassar himself. This one was completely successful: Nineveh was made a heap of ruins; and the Assyrian Empire was divided into three great divisions,—Media, holding the northeast and the extreme north, Babylon holding Elam and all the plain and valleys of the Euphrates and the Tigris, and Egypt holding all the country west of the Euphrates. The seal of this alliance between Babylon and Media was the marriage of the daughter of the king of Media to Nebuchadnezzar, son of Nabopolassar. It was in the performance of his part in the alliance against Assyria, that Pharaoh-Necho king of Egypt went up against the king of Assyria to fight against Carchemish by Euphrates when King Josiah of Judah went out to fight with him, and was slain at Megiddo. Then as all this western territory pertained to the king of Egypt, it was in exercise of his legitimate sovereignty, gained by conquest, that he removed Shallum, the son of Josiah, from being king of Judah, and appointed Eliakim king of Judah in his stead, changing his name to Jehoiakim, and laid a tax upon the land.” 1 Chronicles 3:15; 2 Kings 23:31–35.” A. T. Jones, Review and Herald, March 15, 1898.
Aşur hökümetindäki işler ýaramazdan has ýaramaza tarap gitdi, şeýlelikde miladydan öň 612-nji ýylda şol bir üç ýurduň tarapyndan, bu gezek Nabopolassaryň hut özüniň ýolbaşçylygynda, ýene bir beýik gozgalaň boldy. Bu gozgalaň doly üstünlige eýe boldy: Ninewiýa harabalyklaryň üýşmegine öwrüldi; hem-de Aşur imperiýasy üç uly bölege bölündi,—demirgazyk-gündogary we iň çetki demirgazygy elinde tutan Midiýa, Elamy hem-de Ýewfrat bilen Tigriň ähli düzlüklerini we derýalyk jülgelerini elinde tutan Wawilon, hem-de Ýewfratyň günbataryndaky ähli ýurdy elinde tutan Müsür. Wawilon bilen Midiýanyň arasyndaky bu bileleşigiň möhri Midiýa patyşasynyň gyzynyň Nabopolassaryň ogly Nebukadnesara durmuşa çykarylmagy boldy. Müsür patyşasy faraon Nehonyň Aşura garşy edilen bu bileleşikdäki öz paýyny ýerine ýetirmek üçin Aşur patyşasynyň garşysyna, Ýewfratyň boýundaky Karkemişde söweşmek maksady bilen çykandygy mahalynda, Ýahudanyň patyşasy Ýoşýa oňa garşy söweşmek üçin çykyp, Megiddoda öldürüldi. Soňra bu günbatar sebitleriň ählisi Müsür patyşasyna degişlidigi sebäpli, onuň Ýahudanyň patyşasy bolmakdan Ýoşýanyň ogly Şallumy aýryp, onuň ýerine Ýahudanyň patyşasy edip Eliýakimi bellemekde, adyny Ýehoýakim diýip üýtgetmekde hem-de ýurda salgyt goýmakda, basyp almak arkaly gazanylan kanuny hökmürowanlygyny amala aşyrýardy. 1 Chronicles 3:15; 2 Kings 23:31–35.” A. T. Jones, Review and Herald, March 15, 1898.
In the alpha battle of Nineveh of 612 BC, the Assyrian Empire came to an end, just as the sixth kingdom of Bible prophecy ends at the Sunday law. The victor in the battle was a threefold union of Babylon, Egypt and Media. In the warfare of that period King Josiah dies at Megiddo, thus typifying Armageddon. In the omega battle of Nineveh in 627, Islam of the third woe is released as the wall of protection in the Constitution is removed as typified, as Haskell noted of Persia as the “barrier wall” of protection being removed with the defeat of Persia. King Josiah’s death at Megiddo identifies the first battle of Nineveh as being the second battle in the last days. The last of the two battles of Nineveh in 627, when the key is turned and the pit is opened is the first in the last days, for the first will be last. The first battle of Nineveh between Assyria and the threefold union leads to Armageddon. The period of the second Dark Ages begins with the battle of Nineveh and ends with the battle of Nineveh.
Miladydan öňki 612-nji ýylda bolan Ninewäniň alfa söweşinde Assiriýa imperiýasy soňlandy; edil şonuň ýaly-da, Mukaddes Kitabyň pygamberliklerinde görkezilen altynjy patyşalyk hem ýekşenbe kanunynda soňuna çykýar. Şol söweşde ýeňiji Babil, Müsür we Midiýa birleşen üç taraplaýyn bileleşik boldy. Şol döwrüň uruşlarynda Patyşa Ýoşiýa Megiddoda ölýär, şeýlelikde Armageddonyň nyşany bolýar. 627-nji ýyldaky Ninewäniň omega söweşinde, Haskelliň belläp geçişi ýaly, Parsyň ýeňlişe sezewar edilmegi bilen goragyň “päsgelçilik diwary” aýrylyp taşlanşy ýaly nusgalanýan görnüşde, Konstitusiýadaky gorag diwary aýrylyp taşlananda, üçünji waýyň yslamy boşadylýar. Patyşa Ýoşiýanyň Megiddodaky ölümi Ninewäniň birinji söweşiniň ahyrky günlerde ikinji söweşdigini görkezýär. 627-nji ýylda bolan, açaryň öwrülip, düýbüň açylan Ninewäniň şol iki söweşiniň soňkusy ahyrky günlerde birinjidir, çünki birinji soňky bolar. Assiriýa bilen üç taraplaýyn bileleşigiň arasyndaky Ninewäniň ilkinji söweşi Armageddona alyp barýar. Ikinji Garaňky Asyrlar döwri Ninewäniň söweşi bilen başlanýar we Ninewäniň söweşi bilen tamamlanýar.
The facts of the fifth trumpet which is the first woe of Revelation chapter nine is what the pioneers understood to be the clearest historical witness of any passage in the book of Revelation. Uriah Smith expresses that fact as follows:
Ylham kitabynyň dokuzynjy bapdaky birinji hasraty bolan bäşinji surnaýyň wakalaryny ilki gelen önbaşçylar Ylham kitabynyň islendik böleginden iň aýdyň taryhy şaýatlyk diýip düşünipdiler. Urýa Smit bu hakykaty şeýle beýan edýär:
“‘VERSE 1. And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit.’
“‘1-AYAT. Bäşinji perişde surnaý çaldy, men bolsa gökden ýere gaçan bir ýyldyzy gördüm; oňa düýpsüz guýynyň açary berildi.’”
“For an exposition of this trumpet, we shall again draw from the writings of Mr. Keith. This writer truthfully says: ‘There is scarcely so uniform an agreement among interpreters concerning any other part of the Apocalypse as respecting the application of the fifth and sixth trumpets, or the first and second woes, to the Saracens and Turks. It is so obvious that it can scarcely be misunderstood. Instead of a verse or two designating each, the whole of the ninth chapter of the Revelation in equal portions, is occupied with a description of both.” Uriah Smith, Daniel and the Revelation, 495.
“Bu surna barada düşündiriş bermek üçin, biz ýene-de jenap Keithiň ýazgylaryna ýüz tutarys. Bu ýazyjy hakykata laýyklykda şeýle diýýär: ‘Apokalipsisiň başga hiç bir bölegi babatda düşündirijileriň arasynda bäşinji we altynjy surnalaryň, ýa-da birinji we ikinji hasratlaryň, sarasenler we türkler bilen baglanyşdyrylmagy meselesindäki ýaly birmeňzeş ylalaşyk tas ýokdur. Bu şeýle bir aýdyňdyr welin, ony nädogry düşünmek tas mümkin däldir. Olaryň her birini alamatlandyrýan bir-iki aýatyň deregine, Ylhamyň dokuzynjy baby tutuşlygyna, deň iki bölege bölünip, olaryň ikisiniň hem beýanyna bagyşlanandyr.’ Uriah Smith, Daniel we Ylham, 495.
Peter is at Panium with the responsibility to correct the message of the fireballs of Nashville, and it is seen for the first time that the elements of the first woe perfectly align with the elements of the soon-coming Sunday law. The Lion of the tribe of Judah unsealed this understanding in agreement with other lines of prophecy that He had already put in place. The historians will testify to the significance of the surprise attack accomplished by Rome upon the Persians in 627, and when they do so, they noted Heraclius’ maneuvering around and behind Persia in the winter time as a ploy to keep hidden until the time of the attack.
Petr, Neşwiliň ot toplarynyň habaryny düzetmek jogapkärçiligi bilen Paniýumdadyr, we ilkinji derdiň elementleriniň ýakyn wagtda geljek Ýekşenbe kanunynyň elementleri bilen kämil sazlaşýandygy ilkinji gezek görlüpdir. Ýahuda taýpasynyň Arslany bu düşünjäni Özi öňden ornaşdyran beýleki pygamberlik ugurlary bilen ylalaşykda açdy. Taryhçylar 627-nji ýylda Rimiň Parslara garşy amala aşyran garaşylmadyk hüjüminiň ähmiýeti barada şaýatlyk ederler, we muny edenlerinde, hüjümiň wagtyna çenli gizlin galmak üçin gyş paslynda Gerakliýiň Parsyň daşyndan we yzy tarapyndan eden hereketlerini bir hile hökmünde belläp geçdiler.
Sister White informs us that Rome is simply waiting for “vantage ground,” and then she will strike.
Uýamyz Waýt bize Rim şäheriniň diňe “amatly ýagdaýyň” garaşýandygyny, soň bolsa onuň hüjüme geçjekdigini habar berýär.
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.
“Hudaýyň sözi golaýlaşýan howp barada duýduryş berdi; eger bu äsgerilmez bolsa, onda protestant dünýäsi Rimiň maksatlarynyň hakykatda nämedigini diňe duzakdan gutulmak üçin eýýäm giç bolanda biler. Ol sessiz-üýnsüz güýje eýe bolup barýar. Onuň taglymatlary kanun çykaryjy mejlislerde, ybadathanalarda we adamlaryň ýüreklerinde öz täsirini ýetirýär. Ol öz öňki yzarlamalarynyň gaýtalanjak gizlin künjeklerinde belent hem ägirt uly gurluşlaryny dikeldýär. Ol urmak wagty gelende öz maksatlaryny ilerletmek üçin öz güýjüni gizlin we şübhesiz ýagdaýda pugtalandyrýar. Onuň isleýäni diňe amatly orun bolup, bu hem eýýäm oňa berilýär. Biz tiz wagtdan Rim unsurynyň maksadynyň nämedigini göreris we duýarys. Kim Hudaýyň sözüne iman edip, oňa boýun bolsa, şol arkaly ýazgarmalara we yzarlamalara sezewar bolar.” The Great Controversy, 581.
As with the Emperor Heraclius, the papacy has been moving toward her goal “stealthily and unexpectedly” in fulfillment of Isaiah chapter twenty-three, where the whore of Tyre is forgotten for the history of the sixth kingdom of Bible prophecy. The secret surprise attack of Heraclius is the world forgetting the papacy from 1798 unto the Sunday law. Line upon line the first woe represents the third and last woe. In the first woe a pronouncement is made that also aligns with the history of Islam and the period of the sealing of the one hundred and forty-four thousand.
Imperator Irakliý bilen baglylykda bolşy ýaly, papalyk hem Işaýa pygamberiň ýigrimi üçünji babyndaky Tyryň zynahorynyň Mukaddes Kitabyň pygamberligindäki altynjy patyşalygyň taryhy üçin unudylýandygynyň ýerine ýetmeginde öz maksadyna “gizlin we garaşylmadyk ýagdaýda” tarap hereket edip gelýär. Irakliýiň gizlin, duýdansyz hüjümi — 1798-nji ýyldan başlap Ýekşenbe kanunyna çenli dünýäniň papalygy unutmagydyr. Setir üstüne setir, birinji bela üçünji we soňky belany aňladýar. Birinji belada şeýle hem yslamyň taryhy we ýüz kyrk dört müňüň möhürleniş döwri bilen gabat gelýän bir yglan edilýär.
And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them. Revelation 9:4–6.
Olara ýeriň otuna, hiç bir ýaşyl zada, hiç bir agaja zyýan ýetirmezlik buýruldy; eýsem diňe maňlaýlarynda Hudaýyň möhri bolmadyk adamlara degmek rugsat edildi. Olara şol adamlary öldürmek däl-de, bäş aýlap jebir bermegi tabşyryldy; olaryň jebri adama çakýan içýanyň jebri ýalydyr. Şol günlerde adamlar ölümi gözlärler, ýöne ony tapmazlar; ölmegi arzuw ederler, ýöne ölüm olardan gaçar. Ylham 9:4–6.
Before the key is turned at the battle of Nineveh, which is the soon-coming Sunday law the one hundred and forty-four thousand are already sealed. At the Sunday law the destruction of the cities which is initiated with the fireballs of Nashville is represented as a period of “five months,” when warfare rages and the second papal blood bath is initiated in fulfillment of the answer given to the martyrs of the Dark Ages in the fifth seal.
Ninowa söweşindäki açar öwrülmezden öň — ýakyn wagtda geljek Ýekşenbe kanuny bolan şol pursatdan öň — ýüz kyrk dört müň eýýäm möhürlenendir. Ýekşenbe kanuny döwründe, Naşwiliň ot şarlary bilen başlanýan şäherleriň weýran edilmegi “bäş aý” dowam edýän bir döwür hökmünde beýan edilýär; şol döwürde uruş gazap bilen dowam edýär we bäşinji möhürdäki Garaňky asyrlaryň şehitlerine berlen jogabyň amala aşmagy hökmünde papalygyň ikinji ganly gyrgynçylygy başlanýar.
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 fellow servants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.
Ol bäşinji möhüri açanda, men gurbanlyk sypasynyň astynda Hudaýyň sözi hem-de olaryň berk tutan şaýatlygy üçin öldürilenleriň janlaryny gördüm. Olar uly ses bilen şeýle diýip gygyrdylar: «Eý Reb, mukaddes we hakykatçy bolan Sen, ýerde ýaşaýanlaryň üstünden biziň ganymyz üçin haçana çenli höküm çykarman we ar alman durarsyň?» Olaryň her birine ak don berildi; we olara, özleri ýaly öldüriljek hyzmatdaşlary bilen doganlarynyň sany dolýança, ýene az wagt dynç almaklary aýdyldy. Ylham 6:9–11.
The martyrs of the Dark Ages are the first group that typify the martyrs of Modern Rome during the Sunday law crisis. Before that crisis arrives the one hundred and forty-four thousand are sealed, and that sealing process began at 9/11 with the arrival of Islam of the third woe, and the sprinkling of the latter rain. When the martyrs of the first Dark Ages asked when the papacy would be judged, they were told there will be a second group of martyrs when the Dark Ages are repeated, which is when the key of the battle of Nineveh is fulfilled at the soon-coming Sunday law. Before the second group of martyrs are made up the one hundred and forty-four thousand are sealed, and the period of the sealing that began on 9/11 is identified in the fifth seal, for the conversation there set forth is found in Revelation chapter six, verses NINE through ELEVEN, thus marking the beginning and ending of the sealing with 9/11. The ending introduces the destruction of Islam as set forth in Revelation NINE, ELEVEN, and those who are sealed will have fulfilled the experience of Daniel represented in Daniel NINE, ELEVEN.
Garaňky asyrlaryň şehitleri Ýekşenbe kanuny krizisi döwründe Häzirki Rimiň şehitlerini nusgalaýan ilkinji topar bolup durýar. Şol krizis ýetip gelmezden öň ýüz kyrk dört müň möhürlenýär, we şol möhürleniş prosesi üçünji waýyň Yslamy gelmegi hem-de soňky ýagşyň sepilişi bilen 9/11-de başlandy. Ilkinji Garaňky asyrlaryň şehitleri haçan papalygyň höküm ediljekdigini soranlarynda, olara Garaňky asyrlar gaýtalananda şehitleriň ikinji toparynyň boljakdygy aýdyldy; bu bolsa Ýakynda geljek Ýekşenbe kanunynda Ninewäniň söweşiniň açarynyň amala aşýan wagtydyr. Şehitleriň ikinji topary dolmazdan öň ýüz kyrk dört müň möhürlenýär, we 9/11-de başlanan möhürleniş döwri bäşinji möhürde kesgitlenýär; çünki ol ýerde öňe sürlen söhbet Ylham kitabynyň altynjy babynyň DOKUZYNDAN ON BIRINJI aýatlaryna çenli duş gelýär, şeýlelikde möhürlenişiň başlangyjyny we soňuny 9/11 bilen belläp görkezýär. Soňky nokat Ylham NINE, ELEVEN-de beýan edilişi ýaly Yslamyň weýran edilmegini girizýär, we möhürlenenler Daniýel NINE, ELEVEN-de şekillendirilişi ýaly Daniýeliň tejribesini berjaý eden bolarlar.
We will continue these things in the next article.
Biz bu meseleleri indiki makalada dowam etdireris.