Sister White addresses several times that the passage in Isaiah which Jesus read in the synagogue at Nazareth, not only announced His work, but typified our work. The perfect fulfillment of that anointed work is accomplished by those who make up the ensign of the one hundred and forty-four thousand.

Waýt uýa Nazaretdäki sinagogada Isanyň okaýan Işaýa pygamberdäki parçasy diňe Onuň işini yglan etmän, eýsem biziň işimizi-de nusgalaýandygyny birnäçe gezek nygtaýar. Şol mesh edilen işiň kämil ýerine ýetirilmegi ýüz kyrk dört müňiň tuguny emele getirýänler tarapyndan amala aşyrylýar.

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. Isaiah 61:1–7.

Reb Hökümdaryň Ruhy meniň üstümdedir; çünki Reb meni pesgöwünlilere hoş habary wagyz etmek üçin mesihledi; Ol meni ýüregi ýaralylary daňmaga, ýesirlere azatlygy, baglylara bolsa zyndanyň açylmagyny yglan etmäge iberdi; Rebiň kabul edilen ýylyny we Hudaýymyzyň ar alyş gününi yglan etmäge; ähli ýas tutýanlara teselli bermäge; Sionda ýas tutýanlara bellemäge, olara külüň ýerine gözellik, ýasyň ýerine şatlyk ýagy, gaýgy-gam ruhunyň ýerine hamd-sena lybasyny bermäge; şeýlelikde olar dogrulygyň agaçlary, Rebiň ekini diýlip atlandyrylsynlar, Ol şöhratlansyn diýip. Olar gadymy harabalyklary gurarlar, öňki weýrançylyklary dikelderler we köp nesilleriň haraba eden şäherlerini täzeden bejererler. Nätanyşlar durup sürüleriňizi bakarlar, kesekileriň ogullary bolsa siziň ýer sürüjileriňiz we üzüm bagbanlaryňyz bolarlar. Emma siz Rebiň Ruhanylary diýlip atlandyrylaryňyz; adamlar size Hudaýymyzyň Hyzmatkärleri diýerler; siz milletleriň baýlyklaryny iýersiňiz, olaryň şöhraty bilen buýsanarsyňyz. Siziň utanjyňyzyň ýerine iki esse paý bolar; masgaraçylygyň ýerine olar öz paýyna şatlanarlar; şonuň üçin öz topraklarynda iki esse mirasa eýe bolarlar; baky şatlyk olaryňky bolar. Işaýa 61:1–7.

In the previous article we began to identify the “hour, month, day and year” that made up the time prophecy of three hundred and ninety-one years and fifteen days. Time is no longer, so the four expressions of time must be applied symbolically in the latter days, when the prophetic characteristics of the first and second woes are repeated in the third woe. The “year” is “the acceptable year of the Lord,” and it is also “the day of vengeance of our God.”

Öňki makalada biz üç ýüz togsan bir ýyl we on bäş günden ybarat bolan wagt pygamberligindäki “sagat, aý, gün we ýyl” nämedigini kesgitlemäge başlapdyk. Wagt indi ýokdur, şonuň üçin wagty aňladýan şol dört aňlatma soňky günlerde, birinji we ikinji hasratlaryň pygamberlik häsiýetleri üçünji hasratda gaýtalanyp görkezilende, nyşanlaýyn manyda ulanylmalydyr. “Ýyl” “Rebbiň makbul ýylydyr”, şol bir wagtda-da ol “Hudaýymyzyň ar alyş günidir.”

The “day,” is “the day of calamity,” a day of recompense, and vengeance, as set forth by Moses.

“Gün” Musanyň beýan edişi ýaly “betbagtçylyk güni”, jeza berliş we ar alyş günidir.

To me belongeth vengeance, and recompense; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste. Deuteronomy 32:35.

Ar almak we jeza bermek Meniňkidir; olaryň aýagy öz wagtynda taýyp gider; çünki olaryň betbagtçylyk güni golaýdyr, olaryň başyna geljek zatlar bolsa howlukýar. Kanun taglymaty 32:35.

In Isaiah it is the “acceptable year” and the “day of vengeance,” and the day of vengeance is Moses’ “day of calamity” where Laodicea’s foot slides as they receive recompense and vengeance. The hour of the great earthquake, the day of calamity, the acceptable year and the first month all align with the Sunday law. The word “month” in Joel is an added word, but the added word is correct. The translators added the word “month” in agreement with the truth that the latter rain came in the first month.

Işaýa kitabynda bu “makbul ýyl” we “öç güni” diýlip atlandyrylýar, hem-de öç güni Musanyň “betbagtçylyk güni” bolup, şol ýerde Laudikiýanyň aýagy taýýar, olar jezany hem-de öçi alýarlar. Beýik ýer titremäniň sagady, betbagtçylyk güni, makbul ýyl we birinji aý — bularyň hemmesi ýekşenbe kanuny bilen gabat gelýär. Ýoýel kitabynda “aý” sözi goşulan sözdür, emma bu goşulan söz dogrudyr. Terjimeçiler “aý” sözüni soňky ýagmyryň birinji aýda gelendigi baradaky hakykata laýyklykda goşupdyrlar.

Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.

Şeýle bolsa, eý, Sionyň çagalary, şat boluň we Hudaýyňyz Rebde begeniň; çünki Ol size öňki ýagşy ortaça berdi, hem-de ilkinji aýda size ýagyşy, öňki ýagşy we soňky ýagşy inderer. Ýowel 2:23.

The word “month” is an interpretation, not part of the original inspired text. The Hebrew simply says the rains will come “in the first” or “as at the first”—meaning God will restore the rains in their proper season, just like in former times. Sister White repeatedly aligns the Millerite movement of 1840 to 1844 with Pentecost to describe the latter rain in the latter days. The latter rain comes “as at the first,” which was Pentecost, which Sister White repeatedly aligns with the Sunday law.

“Month” sözi düşündirişdir, ylhamlanan asyl tekstiň bir bölegi däldir. Ýewreýçe tekstde diňe ýagyşlaryň “ilkinjide” ýa-da “ilkinjidäki ýaly” geljekdigi aýdylýar — ýagny Hudaý ýagyşlary öňki döwürlerdäki ýaly öz degişli möwsüminde dikelder. Uýam Waýt 1840-dan 1844-e çenli bolan Millerit hereketini ahyrky günlerdäki soňky ýagşy beýan etmek üçin Pentikost bilen gaýtalap deňleşdirýär. Soňky ýagyş “ilkinjidäki ýaly” gelýär; ol hem Pentikostdy, we Uýam Waýt ony gaýtalap Ýekşenbe kanuny bilen deňleşdirýär.

“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

Üçünji perişdäniň habarynyň yglan edilmegine goşulyşýan perişde bütin ýeri öz şöhraty bilen ýagtyltmalydyr. Bu ýerde dünýä möçberindäki gerimli we görlüp-eşidilmedik güýje eýe bolan bir iş öňden aýdylýar. 1840–44-nji ýyllardaky advent hereketi Hudaýyň gudratynyň şöhratly bir beýany boldy; birinji perişdäniň habary dünýäniň her bir missioner duralgasyna ýetirildi, käbir ýurtlarda bolsa on altynjy asyryň Reformasiýasyndan bäri islendik ýurtda görleninden has beýik dini gyzyklanma ýüze çykdy; emma bular üçünji perişdäniň soňky duýduryşy astyndaky gudratly hereket tarapyndan geçiler.

“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.

Bu iş Pentikost güni bolan işe meňzeş bolar. Hoş habaryň başlanmagynda Mukaddes Ruhuň dökülip berilmegi bilen “irki ýagyş” gymmatly tohumyň gögerip çykmagyna sebäp bolşy ýaly, “soňky ýagyş” hem hasylyň bişip ýetişmegi üçin onuň soňunda berler. “Şonda biz bileris, eger Rebbi tanamaga dowam etsek: Onuň çykyş etmegi säher kimin taýýarlanypdyr; Ol bize ýagyş kimin, ýere ýagýan soňky we ilkinji ýagyş kimin geler.” Hoşeýa 6:3. “Eý, Sionyň perzentleri, şat boluň, Hudaýyňyz Rebde begeniň; çünki Ol size irki ýagşy ölçegli berdi, hem-de size ýagşy — irki ýagşy we soňky ýagşy — inderer.” Ýowel 2:23. “Soňky günlerde, diýýär Hudaý, Men Öz Ruhumdan ähli teniň üstüne dökerin.” “Rebbiň adyny çagyran her kim halas bolar.” Resullaryň işleri 2:17, 21.

“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.

Hoş Habaryň beýik işi, onuň başlanyşyny alamatlandyran Hudaýyň gudratynyň ýüze çykyşyndan has pes derejedäki bir ýüze çykyş bilen tamamlanmaly däldir. Hoş Habaryň başynda öňki ýagşyň dökülmeginde ýerine ýetirilen pygamberlikler, onuň ahyrynda soňky ýagşyň dökülmeginde gaýtadan ýerine ýetirilmeli. Ine, resul Petruň öňe garaşan “serginleşme döwürleri” şulardyr; ol şeýle diýdi: “Şonuň üçin toba ediň we ýüz öwüriň, günäleriňiz pozulsyn, Rebbiň huzuryndan serginleşme döwürleri gelsin; we Ol Isany ibersin.” Resullaryň Işleri 3:19, 20. Uly dawa, 611.

Pentecost was the "opening" or the "beginning" of the gospel work and the latter rain at the "close" is the "ending." The first represents the last. The first month is identifying the outpouring of the Holy Spirit at the Sunday law.

Pentikost Hoş Habaryň işiniň “açylyşy” ýa-da “başlangyjy”, “tamamynda” ýagýan soňky ýagyş bolsa onuň “tamamlanyşy”dyr. Birinjisi soňkusyny aňladýar. Birinji aý Ýekşenbe kanuny wagtyndaky Mukaddes Ruhuň dökülmegini görkezýär.

“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. …

“Biziň hiç birimiz häsiýetlerimizde birje tegmil ýa-da birje kir galýarka, Hudaýyň möhürini hiç haçan almaris. Häsiýetlerimizdäki kemçilikleri düzetmek, jan ybadathanamyzy her bir haramlykdan arassalamak bize bagly edilendir. Şondan soň, Pentekost güni irki ýagşyň şägirtleriň üstüne inişi ýaly, soňky ýagyş hem biziň üstümize iner. …

“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214, 216.

“Eý doganlar, taýýarlygyň beýik işinde näme edýärsiňiz? Dünýä bilen birleşýänler dünýäniň galybyny kabul edýärler we wagşy haýwanyň nyşanyna taýýarlanýarlar. Özüne ynamsyz bolanlar, özlerini Hudaýyň öňünde peseldýänler we hakykata boýun egmek arkaly janlaryny saplaýanlar bolsa, asman galybyny kabul edýärler we maňlaýlarynda Hudaýyň möhürine taýýarlanýarlar. Perman çykarylanda we tagma basylanda, olaryň häsiýeti bakylyk üçin arassa we tegmilsiz galar.” Testimonies, volume 5, 214, 216.

The first “month” is the Sunday law, the “hour” of the great earthquake is the Sunday law, the “day” of calamity, recompense and vengeance is the Sunday law and the acceptable “year” is the Sunday law. The one hundred and fifty years of the prophecy of the first woe concludes at the Sunday law, where the three hundred and ninety-one years and fifteen days begins.

Ilkinji “aý” ýekşenbe kanunydyr, beýik ýer titremäniň “sagady” ýekşenbe kanunydyr, betbagtçylyk, jeza we ar alyş “güni” ýekşenbe kanunydyr, hem-de makbul “ýyl” ýekşenbe kanunydyr. Birinji wähliniň pygamberligindäki ýüz elli ýyl ýekşenbe kanunynda tamamlanýar; şol ýerde üç ýüz togsan bir ýyl we on bäş gün başlanýar.

Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:14, 15.

Altynjy perişdä, ýagny surnaýly perişdä şeýle diýilýärdi: «Beýik Ýewfrat derýasynda baglanyp goýlan dört perişdäni boşat». Şonda adamlaryň üçden birini öldürmek üçin bir sagada, bir güne, bir aýa we bir ýyla taýýarlanyp goýlan şol dört perişdä boşadyldy. Ylham 9:14, 15.

The “four angels” that were “bound in the great river Euphrates” are “loosed” at the hour of the Sunday law. They have been prophetically “prepared” for the hour, day, month and year of the second woe to slay the third part of men. The United States is slain as the sixth kingdom of Bible prophecy at the Sunday law, and the United States is one third of the three fold union that is established at the Sunday law. The second woe is repeated in the third woe, just as the second angel is repeated in the third angel.

“Uly derýa Ýewfratda” “bagly” bolan “dört perişde” Ýekşenbe kanunynyň sagadynda “boşadylýar”. Olar pygamberlik taýdan ikinji hasrata görä adamlaryň üçden birini öldürmek üçin şol sagada, güne, aýa we ýyla “taýýarlanypdylar”. Amerikanyň Birleşen Ştatlary Ýekşenbe kanunynda Mukaddes Kitap pygamberliginiň altynjy patyşalygy hökmünde öldürilýär, hem-de Amerikanyň Birleşen Ştatlary Ýekşenbe kanunynda döredilýän üç esse birleşigiň üçden biridir. Ikinji hasrat üçünji hasratda gaýtalanýar, edil ikinji perişdäniň üçünji perişdede gaýtalanşy ýaly.

Those four winds were released at 9/11, marking the beginning of the sealing of the one hundred and forty-four thousand, and immediately thereafter restrained. When those represented in Isaiah sixty-one who mourn are comforted, they are comforted with the full out pouring of the Comforter at the Sunday law, which is also the “hour” of the great earthquake. Those who mourn in the acceptable year, are the very same who are mourning in Ezekiel nine who receive the seal of God. Jesus began His ministry by citing Isaiah sixty-one, and Sister White aligns His pronouncement with our work.

Şol dört ýel 11-nji sentýabrda goýberildi, bu hem ýüz kyrk dört müňüň möhürlenmeginiň başlanandygyny belläp, şondan dessine soňra gaýtadan saklanyp goýuldy. Işaýa altmyş birde şekillendirilen matam tutýanlar teselli tapanda, olar Ýekşenbe kanuny döwründe Teselli Berijiniň doly inmegi bilen teselli tapýarlar; bu hem şol bir wagtda uly ýer titremesiniň “sagady”dyr. Makbul ýylda matam tutýanlar, Hudaýyň möhürini alýan Hezekiel dokuzda matam tutýan şolaryň hut özleridir. Isa Öz gullugyna Işaýa altmyş biri sitirlemek bilen başlady, we Uayt uýamyz Onuň bu yglanyny biziň işimiz bilen utgaşdyrýar.

“Christ announced his mission to the world when, in the synagogue at Nazareth, he read from the prophecy of Isaiah: ‘The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.’ What a work was before him!—To preach the acceptable year of the Lord. This period embraces age after age, extends from century to century, while probation shall last. God is waiting to hear the asking and knocking; watching to see humanity draw nigh unto him, who alone can help us. He longs to forgive their sins, to receive them as his own. He will receive every contrite soul who comes to him; for it was to do this work that God anointed his only-begotten Son.

Mesih öz wezipesini dünýä äşgär etdi, haçanda Ol Nazaretdäki sinagogada Işaýanyň pygamberliginden okap şeýle diýende: «Rebbiň Ruhy meniň üstümdedir; çünki Ol garyplara Hoş Habary wagyz etmegim üçin meni ýag bilen mesh etdi; ýüregi döwükleri bejermek, ýesirlere azatlygy wagyz etmek, körlere görşiň gaýtarylyp berilmegini yglan etmek, ezilenleri azatlyga çykarmak, Rebbiň makbul ýylyny wagyz etmek üçin meni iberdi». Onuň öňünde nähili beýik bir iş bardy! — Rebbiň makbul ýylyny wagyz etmek. Bu döwür synag möhleti dowam edýänçä, asyrdan asyra, ýüzýyllykdan ýüzýyllyga uzaýar. Hudaý dilegiň edilmegini we gapynyň kakylmagyny eşitmäge garaşýar; diňe bize kömek edip bilýän Özüne ynsanlygyň golaýlaşýandygyny görmek üçin syn edýär. Ol olaryň günälerini bagyşlamagy, olary Özüne degişli hökmünde kabul etmegi isleýär. Özüne gelýän her bir toba eden jany kabul eder; çünki Hudaý Öz ýeketäk Ogluny hut şu işi ýerine ýetirmek üçin mesh etdi.

“But why did not Christ finish the statement recorded in Isaiah? Why did he omit the clause, ‘and the day of vengeance of our God’? The latter portion of this sentence was just as much truth as the first part; and Christ did not deny the truth by his silence, by withholding a portion of his own words given to his chosen prophet. But this last clause was that upon which his hearers delighted to dwell, and which they were inclined to practice, pronouncing judgment upon all who were not of their religious faith. Instead of giving to the people words of truth and righteousness and forgiveness, they had taught them that God hated all the heathen world. The paternal character of God had been misrepresented, and buried beneath human traditions. Signs of the Times, January 14, 1897.

«Emma näme üçin Mesih Işaýada ýazga alnan beýanaty tamamlamady? Näme üçin ol: “we Hudaýymyzyň ar alyş güni” diýen jümläni goýup geçdi? Bu sözlemiň soňky bölegi hem ilkinji bölegi ýaly hakykatdy; we Mesih saýlanan pygamberine berlen Öz sözleriniň bir bölegini saklap, dymmagy bilen hakykaty inkär etmedi. Ýöne bu soňky jümle onuň diňleýjileriniň uly höwes bilen ünsi jemleýän we öz dini ynanjyna degişli bolmadyklaryň hemmesine höküm çykarmaga meýilli bolan bölegidi. Olar halka hakykat, dogrulyk we bagyşlaýyş sözlerini bermek ýerine, Hudaýyň ähli butparaz dünýäni ýigrenýändigini öwredipdiler. Hudaýyň Atalyk häsiýeti nädogry beýan edilip, adam däp-dessurlarynyň astynda gömülipdi. Signs of the Times, January 14, 1897.»

“The mission of the people of God in this age is outlined in the words of inspiration that describe the work of the Messiah: ‘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 heal 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.’

Bu döwürde Hudaý halkynyň wezipesi Mesihiň işini beýan edýän ylhamly sözlerde kesgitlenendir: “Reb Hudaýyň Ruhy meniň üstdedir; çünki Reb meni ýumşak göwünlilere hoş habary wagyz etmäge mesh etdi; Ol meni ýüregi döwülenleri sagaltmaga, ýesirlere azatlygy, baglananlara zyndanyň açylmagyny yglan etmäge; Rebiň makbul ýylyny we Hudaýymyzyň ar alyş gününi yglan etmäge; ähli ýas tutýanlary teselli bermäge, Sionda ýas tutýanlara külüň deregine gözellik, ýasyň deregine şatlyk ýagyny, gam-gussanyň ruhunyň deregine öwgi lybasyny bermäge; olaryň dogrulyk agaçlary, Rebiň Öz şöhratlanmagy üçin oturdan nahallary diýlip atlandyrylmagy üçin iberdi.”

“‘And they shall build up the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations.’” Lake Union Herald, November 11, 1908.

“‘Olar gadymy harabalary täzeden gurarlar, öňki weýrançylyklary dikelderler, we köp nesilleriň weýrançylyklary bolan harap şäherleri abatlap dikelderler.’” Lake Union Herald, 1908-nji ýylyň 11-nji noýabry.

Before we proceed further into the repetition of the second woe in the third woe, we should remind ourselves that the message is to be understood by bringing “line upon line.” This identifies that every “hour,” “day,” “month” and “year” in the inspired Word that fits the context of the Sunday law is also to be applied to the preparation of Islam striking at the Sunday law.

Üçünji bela içindäki ikinji belanyň gaýtalanşygyna has içgin geçmezden öň, habaryň “setir üstüne setir” getirilmek arkaly düşünilmelidigini özümize ýatlatmalydyrys. Bu bolsa, ylhamlanan Sözdäki Ýekşenbe kanunynyň mazmunyna laýyk gelýän her bir “sagat”, “gün”, “aý” we “ýyl” ölçeginiň hem Yslamyň Ýekşenbe kanunyna garşy zarba urmaga taýýarlanyşyna degişlidigini görkezýär.

As an example: the word “hour” is only found in one book of the Old Testament, and that book is the book of Daniel. In Daniel, “hour” is mentioned five times.

Meselem: “sagat” sözi Köne Ähtiň diňe bir kitabynda duş gelýär, ol kitap hem Daniýel kitabydyr. Daniýelde “sagat” bäş gezek agzalýar.

And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace. … Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Daniel 3:6, 15.

Kim ýykylmaýan we tagzym etmeýän bolsa, şol sagadyň özünde ýanyp duran otly pejiň içine taşlanar. … Indi siz taýýar bolsaňyz, ýagny kornetiň, tüýdügiň, arfanyň, sakbutyň, psalteriýanyň, dulsimiriň we her dürli sazlaryň owazyny eşiden pursadyňyzda meniň ýasan keşbime ýykylıp tagzym etseňiz, ýagşy; emma tagzym etmeseňiz, şol sagadyň özünde ýanyp duran otly pejiň içine taşlanarsyňyz; sizi meniň elimden halas etjek şol Hudaý kimdir? Daniel 3:6, 15.

Sister White repeatedly applies Daniel three, and therefore “the same hour” to the Sunday law. In Daniel chapter four, Daniel is perplexed for “one hour” as he struggles to explain the coming judgment upon Nebuchadnezzar.

Aký uýa Waýt gaýta-gaýta Danieliň üçünji baby, şonuň üçinem “şol bir sagady” ýekşenbe kanunyna degişli edýär. Danieliň dördünji babynda bolsa, Daniel Nebukadnesaryň üstüne geljek hökmi düşündirmäge jan çekýärkä, “bir sagat” lapykeç bolup galýar.

Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:19.

Şonda ady Beltşaşsar bolan Daniel bir sagatlap haýran galdy, onuň pikirleri bolsa ony bimaza etdi. Patyşa sözläp şeýle diýdi: «Eý, Beltşaşsar, goý, düýş-de, onuň ýorgudy-da seni bimaza etmesin». Beltşaşsar jogap berip şeýle diýdi: «Ýa rebbim, goý, bu düýş seni ýigrenýänlere degişli bolsun, onuň ýorgudy bolsa seniň duşmanlaryňa degişli bolsun». Daniel 4:19.

Daniel is astonished for “one hour” as he seeks to understand how to inform Nebuchadnezzar of his coming judgment. Daniel is representing the messenger of the first angel who announces the “hour” of judgment has come. His prediction is given to Nebuchadnezzar, and a year later the judgment upon Babylon is brought upon Nebuchadnezzar.

Daniel ýetip gelýän höküm barada Nebukadnesara nädip habar bermelidigine düşünmäge çalyşanda, “bir sagat” lapykeç galýar. Daniel höküm “sagady”nyň gelendigini yglan edýän birinji perişdäniň habarçysyny wekil edýär. Onuň pygamberligi Nebukadnesara aýdylýar, we bir ýyldan soň, Wawilona degişli höküm Nebukadnesaryň üstüne indirilýär.

The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws. Daniel 4:33.

Şol sagatda Nebukadnetsar hakynda aýdylan zat ýerine ýetirildi; ol adamlaryň arasyndan kowuldy, öküzler ýaly ot iýdi, bedeni asmandan düşýän çyg bilen ezildi; saçlary bürgüdiň ýelekleri ýaly ösdi, dyrnaklary bolsa guşlaryň penjeleri ýaly boldy. Daniel 4:33.

Daniel is predicting the soon-coming Sunday law, and when it arrives, it is the “hour” of judgment upon Babylon. Both “hours” are identifying the Sunday law, which is the hour of the great earthquake. Nebuchadnezzar is the alpha and Belshazzar is the omega of the story of Babylon, and Belshazzar is slain in the very night that the hand writing came upon the wall.

Daniel golaýdaky ýekşenbe kanunyny öňünden aýdýar, ol gelende bolsa, bu Babylona höküm edilýän “sagatdyr”. Iki “sagat” hem beýik ýer titremäniň sagady bolan ýekşenbe kanunyny görkezýär. Nebukadnesar Babylon hakyndaky hekaýanyň alfasy, Belşassar bolsa omegasydyr; diwarda eliň ýazgysy peýda bolan şol gijäniň özünde Belşassar öldürilýär.

In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:5.

Şol sagatda adam eliniň barmaklary peýda bolup, patyşanyň köşgüniň diwarynyň suwagynyň üstüne, şemdanyň garşysyna ýazdy; patyşa hem ýazýan eliň bölegini gördi. Daniel 5:5.

The “same hour” the writing came upon the wall identifies when the written Sunday law destroys the “wall” of separation of church and state at the Sunday law, and then Babylon ended as does the United States as the sixth kingdom of Bible prophecy. As the sixth kingdom the United States is the power who reigns for seventy symbolic years in Isaiah twenty-three when the whore of Tyre is forgotten. The kingdom or king that Isaiah refers to are the days of seventy years and the kingdom that reigned for seventy years in Bible prophecy was Babylon. The fall of Belshazzar’s Babylon typifies the fall of the United States, at the Sunday law, where the handwriting upon the wall aligns with the speaking as a dragon of Revelation thirteen.

“Şol bir sagatda” diwaryň üstüne ýazynyň gelmegi, ýazylan ýekşenbe kanunynyň ýekşenbe kanunynda buthana bilen döwletiň arasyny aýyrýan “diwary” ýykýan wagtyny görkezýär; soňra bolsa, Mukaddes Kitap pygamberliginiň altynjy patyşalygy hökmünde Birleşen Ştatlar hem şeýle tamam bolşy ýaly, Wawilon hem tamam boldy. Altynjy patyşalyk hökmünde Birleşen Ştatlar, Işaýa ýigrimi üçde Tire şäheriniň jelep aýalynyň unudylýan wagtyndaky ýetmiş simwolik ýyl boýunça höküm sürýän güýji aňladýar. Işaýanyň agzaýan patyşalygy ýa-da patyşasy şol ýetmiş ýylyň günleridir, we Mukaddes Kitap pygamberliginde ýetmiş ýyl höküm süren patyşalyk Wawilondy. Belşasaryň Wawilonynyň ýykylmagy, diwaryň üstündäki ýazynyň Ylham on üçdäki aždaha ýaly geplemek bilen gabat gelýän ýeri bolan ýekşenbe kanunynda, Birleşen Ştatlaryň ýykylmagynyň nusgasydyr.

In Revelation eighteen the judgment upon Babylon begins at the Sunday law in verse four when the second voice identifies that her judgment comes in one hour and also in one day.

Ylhamyň on sekizinji babynda Babylyň üstüne çykarylýan höküm dördünji aýatda Ýekşenbe güni baradaky kanun bilen başlanýar; şol ýerde ikinji ses onuň höküm edilmeginiň bir sagatda, şeýle hem bir günde gelýändigini mälim edýär.

And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas, that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:4–10.

Soňra men gökden başga bir sesi eşitdim; ol şeýle diýýärdi: «Ondan çykyp gidiň, eý halkym, onuň günälerine şärik bolmazlygyňyz we onuň belalaryndan paý almazlygyňyz üçin. Çünki onuň günäleri göge çenli ýetdi, Hudaý bolsa onuň etmişlerini ýatlap dur. Size nähili garşylyk eden bolsa, oňa hem şonuň ýaly gaýtaryň; onuň eden işlerine görä oňa iki esse gaýtaryň. Onuň dolduran käsesinde oňa iki esse dolduryň. Ol özüni nähili beýgeldip, nepislik içinde ýaşan bolsa, oňa şonça-da azap we hasrat beriň. Çünki ol öz ýüreginde: “Men şa zenany bolup otyryn, dul aýal däl, hiç bir hasrat hem görmerin” diýýär. Şonuň üçin onuň belalary bir günde geler: ölüm, ýas we açlyk; ol ot bilen bütinleý ýakylar. Çünki oňa höküm çykarýan Reb Hudaý güýçlüdir». Ýer ýüzüniň onuň bilen zyna edip, nepislik içinde ýaşan patyşalary onuň ýanşynyň tüssesini görenlerinde, onuň üçin aglaşarlar we matam tutarlar. Olar onuň azabynyň gorkusyndan uzakda durup şeýle diýerler: «Wah, wah, eý beýik şäher Babil, eý gudratly şäher! Çünki seniň hökümiň bir sagadyň içinde geldi». Ylham 18:4–10.

Clearly the progressive judgment upon Babylon begins at the Sunday law of verse four when God’s other flock is called out of Babylon. John identifies the time of her judgment as both a “day” and “hour,” confirming that the symbols of time are to be understood symbolically.

Açyk-aýdyň, Wawilona üstünden tapgyrlaýyn höküm 4-nji aýatdaky ýekşenbe kanunyndan başlanýar, şol wagtda Hudaýyň beýleki sürüsi Wawilondan çykmaga çagyrylýar. Ýahýa onuň üstünden hökümüň wagtyny hem “gün”, hem-de “sagat” hökmünde kesgitleýär; bu bolsa wagt nyşanlarynyň simwolik manyda düşünilmelidigini tassyklaýar.

Passover was to be kept in the first month, and Passover aligns with the cross, which in turn aligns with the Sunday law.

Pesah birinji aýda berjaý edilmelidi, we Pesah haça laýyk gelýär, ol hem öz gezeginde ýekşenbe kanunyna laýyk gelýär.

And the Lord spake unto Moses and Aaron in the land of Egypt, saying, This month shall be unto you the beginning of months: it shall be the first month of the year to you. Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house: And if the household be too little for the lamb, let him and his neighbour next unto his house take it according to the number of the souls; every man according to his eating shall make your count for the lamb. Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats: And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening. Exodus 12:1–6.

Reb Müsürde Musaga we Haruna şeýle diýdi: «Bu aý siziň üçin aýlaryň başlangyjy bolar; ol siziň üçin ýylyň birinji aýy bolar. Ysraýylyň ähli jemagatyna aýdyp diýiň: Şu aýyň onunjy gününde her kim özüne atasynyň öýüne görä bir guzy alsyn, her öý üçin bir guzy. Eger öý guzy üçin kiçi bolsa, onda ol öz öýüne iň ýakyn goňşusy bilen bilelikde, janlaryň sanyna görä alsyn; her kim öz iýşine görä guzy üçin hasap edilsin. Siziň guzynyňyz kemçiliksiz, bir ýaşly erkek bolsun; ony goýunlardan ýa-da geçilerden alyp bilersiňiz. Ony şol aýyň on dördünji gününe çenli saklarsyňyz; soňra Ysraýyl jemagatynyň tutuş ýygnagy ony agşamlykda bogazlar». Çykyş 12:1–6.

Passover was the beginning of the Pentecostal season, and it therefore typifies Pentecost, which in turn aligns with the Sunday law. The tabernacle was reared up on the first day of the first month, thus typifying the raising up of the church triumphant as an ensign at the Sunday law. The “hour,” “day,” “month” and “year” of the second woe is identifying the Sunday law, and line upon line, each of those expressions of time align with the Sunday law when the context agrees. At the Sunday law, the second period of papal persecution begins, the first being the 1,260 years that brought about the martyrs of that period crying to the Lord in the fifth seal with the question of “how long,” until the papal power would be judged. In the second papal blood bath Jesus has informed His people that they need not worry about what they will say when persecuted.

Pasha Pentikost möwsüminiň başlangyjy bolup, şonuň üçin ol Pentikosty nyşanlaýar; Pentikost bolsa öz gezeginde Ýekşenbe kanunyna gabat gelýär. Çadyr ilkinji aýyň birinji güni dikeldildi, şonuň bilen-de ol Ýekşenbe kanuny döwründe baýdak hökmünde ýeňiji ýygnagyň dikeldilmegini nyşanlaýar. Ikinji bela degişli “sagat”, “gün”, “aý” we “ýyl” Ýekşenbe kanunyny görkezýär, hem-de setir üstüne setir, şol wagt aňlatmalarynyň her biri, kontekst muňa laýyk gelende, Ýekşenbe kanuny bilen gabat gelýär. Ýekşenbe kanuny döwründe papalyk yzarlamasynyň ikinji döwri başlanýar; birinjisi bolsa 1,260 ýyl bolup, şol döwürdäki şehitleriň bäşinji möhürde Rebbe “näçe wagt?” diýen sorag bilen, papalyk häkimiýeti höküm edilýänçä, nalyş etmegine getirdi. Papalygyň ikinji ganly gyrgynçylygynda Isa Öz halkyna yzarlanylanda näme diýjekdikleri barada alada etmegiň zerur däldigini habar berdi.

But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost. Mark 13:11.

Emma sizi alyp gidip, tabşyrjak bolanlarynda, näme diýjegiňiz barada öňünden alada etmäň we ony öňünden oýlanyp goýmaň; emma şol sagatda size näme berilse, şony aýdyň: çünki geplän siz däl, eýsem Mukaddes Ruhdur. Mark 13:11.

In the first woe, men were tormented for one hundred and fifty years. Those years began on July 27, 1299 and ended on July 27, 1449 when the four angels released the four winds that had been prepared for the hour, day, month, and year, for to slay a third part of men. The period of torment represents the period of the setting up of the image of the beast in the United States. That period is the fifteen days represented in Leviticus twenty-three from the feast of trumpets to Pentecost. The period of the formation of the image of the beast is from 9/11 unto the Sunday law, but the period of the proclamation of the message of the midnight cry is a fractal of the image of the beast formation from 9/11 unto the Sunday law.

Birinji hasratda adamlar ýüz elli ýyl dowamynda jebir çekdirildi. Ol ýyllar 1299-njy ýylyň 27-nji iýulynda başlap, 1449-njy ýylyň 27-nji iýulynda tamamlandy; şol wagtda dört perişde adamlaryň üçden birini öldürmek üçin sagat, gün, aý we ýyl üçin taýýarlanyp goýlan dört şemaly goýberdi. Jebir çekdirmek döwri Amerikanyň Birleşen Ştatlarynda haýwanyň keşbiniň gurulyp başlan döwrüni aňladýar. Ol döwür Levililer kitaby 23-nji bapda surnaýlar baýramyndan Pentikosta çenli görkezilen on bäş gündür. Haýwanyň keşbiniň emele geliş döwri 9/11-den Ýekşenbe kanunyna çenli dowam edýär, emma ýarygije nalasynyň habaryny yglan etmegiň döwri 9/11-den Ýekşenbe kanunyna çenli bolan haýwanyň keşbiniň emele gelşiniň fraktalydyr.

The beginning and ending of the sealing are also the alpha and omega of the image of the beast formation. One class is forming a character for the seal of God; the other is forming an image of the beast. That period in the United States aligns with the same period in the world that begins at the Sunday law. The “month” is a symbol of the torment that forces the setting up of the image, so the month at the Sunday law as represented by verse fifteen in Revelation nine also represents the Islamic torment during the setting up of the image of the beast in the world.

Möhürlenmegiň başlangyjy we soňy, haýwanyň keşbiniň emele gelmeginiň hem alfasy we omegasy bolup durýar. Bir topar Hudaýyň möhüri üçin häsiýet kemala getirýär; beýleki topar bolsa haýwanyň keşbini emele getirýär. Amerikanyň Birleşen Ştatlarynda şol döwür, dünýäde ýekşenbe kanuny bilen başlanýan şol bir döwür bilen gabat gelýär. “Aý” keşbi goýlup berilmegini mejbur edýän jebriň nyşanydyr; şonuň üçin Ylham kitaby 9-njy bapdaky on bäşinji aýat arkaly görkezilişi ýaly, ýekşenbe kanunyndaky aý hem dünýäde haýwanyň keşbi döredilip durka, Yslam jebrini hem aňladýar.

There are other prophetic applications of how the prophecy of the second woe, and its hour, day, month and year represent the Sunday law and the release of Islam to strike the United States, but we must proceed on to other points.

Ikinji hasradyň pygamberlik baradaky habarynyň, onuň sagady, güni, aýy we ýylynyň ýekşenbe kanunyny hem-de Yslamyň Amerikanyň Birleşen Ştatlaryna urgy bermek üçin goýberilmegini nähili aňladýandygyna degişli başga-da pygamberlik ulanylyşlary bar, emma biz beýleki nokatlara geçmelidiris.

In the recent period of time, over the last six months or so I have been emphasizing that Islam of the three woes is prophetically connected with the three angels. From Jacob’s latter day prediction of Judah being the “vine” that is attached to the “ass,” to Christ releasing the ass in advance of His triumphal entry and other lines of Islam of the first and second woe represents the prophetic message that empowered the first and second angel’s messages, and Islam of the third woe represents the prophetic message of the third angel.

Soňky döwürde, takmynan soňky alty aýyň dowamynda, men üç hasratyň Yslamynyň pygamberlik taýdan üç perişde bilen baglanyşyklydygyny nygtap geldim. Ýakubyň ahyrzamana degişli öňünden aýdyşynda Ýahudanyň “eşege” baglanan “üzüm agajy” hökmünde suratlandyrylmagyndan başlap, Mesihiň Öz şanly girişi öňüsyrasynda eşegi boşatmagyna çenli, hem-de beýleki ugurlar boýunça, birinji we ikinji hasratyň Yslamı birinji we ikinji perişdäniň habarlaryny kuwwatlandyran pygamberlik habaryny aňladýar, üçünji hasratyň Yslamı bolsa üçünji perişdäniň pygamberlik habaryny aňladýar.

Recently a chapter from a book written by A. T. Jones was referenced and it identifies the same fact, but from a different approach. Jones uses the grammar and the structure of Revelation to show how it is impossible to separate the last three woe trumpets from the three angels’ messages. He is emphasizing that the first angel cannot be separated from the second, and that the third cannot be separated from the previous two. Jones’ focus is on the three angels and while he makes his case about the inseparable relationship of the three angels, he proves by the very same logic that neither can the trumpets of Revelation nine be separated from the three angels of Revelation fourteen. We will close this article with Jones’ chapter.

Ýakynda A. T. Jones tarapyndan ýazylan bir kitabyň bir babygy salgylanyldy, we ol şol bir hakykaty görkezýär, ýöne başga bir çemeleşme arkaly. Jones Vahýyň grammatikasyny we gurluşyny ulanyp, soňky üç “wäý” surnaýyny üç perişdäniň habarlaryndan aýyrmagyň mümkin däldigini görkezýär. Ol birinji perişdäni ikinjiden aýryp bolmaýandygyny, üçünjiniň hem öňki ikisinden aýryp bolmaýandygyny nygtaýar. Jonesiň üns merkezinde üç perişde durýar, we ol üç perişdäniň biri-birinden aýrylmaz baglanyşygy baradaky delilini öňe sürmek bilen, hut şol bir mantyk arkaly Vahýyň dokuzynjy babyndaky surnaýlaryň hem Vahýyň on dördünji babyndaky üç perişdeden aýrylyp bilinmejekdigini subut edýär. Bu makalany Jonesiň babygy bilen jemläris.

CHAPTER XI. THE THIRD ANGEL'S MESSAGE

XI BÖLÜM. ÜÇÜNJI PERIŞDÄNIŇ HABARY

“THE answer to that important question for today, ‘What shall we do?’ can be given with certainty upon the basis of the Seven Trumpets and the place of the great nations of today; because the answer is given by the word of God, upon this very basis.

“Şu gün üçin örän möhüm bolan şol soraga, ‘Biz näme etmeli?’ diýen soraga, Ýedi Surnaýyň we häzirki zaman beýik milletleriniň ornunyň esasynda ynam bilen jogap berlip bilner; çünki jogap hut şu esasda Hudaýyň sözi tarapyndan berilýär.

“We have seen that inseparably connected with the last three of the Seven Trumpets, are the Three Woes. In the very midst of the Seven Trumpets—after the ending of the Fourth Trumpet, and before the beginning of the Fifth Trumpet—it is written: ‘And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels which are yet to sound.’ Revelation 8:13.

Biz Görşümiz ýaly, Ýedi Surnaýyň soňky üçüsi bilen Üç Bela biri-birinden aýrylmaz derejede baglanyşyklydyr. Ýedi Surnaýyň hut ortasynda — Dördünji Surnaýyň gutaranyndan soň we Bäşinji Surnaýyň başlanmazyndan öň — şeýle ýazylgydyr: “Men seredip gördüm, asmanyň ortasyndan uçup barýan bir perişdäni eşitdim; ol belent ses bilen şeýle diýýärdi: Ýer ýüzünde ýaşaýanlaryň üstüne bela, bela, bela gelsin, heniz surnaý çaljak üç perişdäniň beýleki surnaý sesleri sebäpli.” Ylham 8:13.

“That the Three Woes are inseparably connected with the last three of the Seven Trumpets, one with each, is put beyond all question by the fact that, when the Fifth Angel’s sounding is ended, it is written: ‘One woe is past; and, behold, there come two woes more hereafter.’ Revelation 9:12. And when the Sixth trumpet is ended, it is written: ‘The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded.’ Revelation 11:15.

“Üç Betbagtçylygyň Ýedi Surnaýyň soňky üçüsi bilen, hersi biri bilen, aýrylmaz baglanyşyklydygy, Bäşinji Perişdäniň surnaý çalmagy tamam bolanda şeýle diýlip ýazylmagy bilen ähli şübheden daşdadyr: ‘Bir betbagtçylyk geçdi; ine, mundan soň ýene iki betbagtçylyk gelýär.’ Ylham 9:12. Altynjy surnaý tamam bolanda hem şeýle diýlip ýazylýar: ‘Ikinji betbagtçylyk geçdi; ine, üçünji betbagtçylyk tiz gelýär. Soň ýedinji perişde surnaý çaldy.’ Ylham 11:15.”

“Now, inseparably connected with this angel which proclaims the coming of the Three Woes, which are inseparably connected with the last three of the Seven Trumpets, is the ‘Third Angel’ of Revelation 14.

“Indi, aýrylmaz baglanyşykda bolan, Üç Belaň gelýändigini yglan edýän bu perişde bilen — ol Üç Bela Ýedi Surnaýyň soňky üçüsi bilen hem aýrylmaz baglanyşykdadyr — Ylham 14-däki ‘Üçünji Perişde’ hem baglydyr.

“That this may be seen as also certain beyond all question, let us begin with the Third Angel’s Message of Revelation 14, and trace backward its direct connections to their beginning.

Munuň hem ähli şübheden daşarda anykdygy görülmegi üçin, geliň, Ylham 14-däki Üçünji Perişdäniň Habaryndan başlalyň-da, onuň gönüden-göni baglanyşyklaryny olaryň başlanyjyna çenli yzarlalyň.

“The first words in the record concerning ‘the Third Angel’ are: ‘And the third angel followed them.’ Revelation 14:9. This shows that some have gone before, whom the Third Angel ‘followed.’

“‘Üçünji Perişde’ hakyndaky ýazgyda ilkinji sözler şulardyr: ‘Soň üçünji perişde olaryň yzy bilen geldi.’ Ylham 14:9. Bu, Üçünji Perişdäniň ‘yzyndan gelen’ käbirleriniň ondan öň gidendigini görkezýär.”

“Take, then, the preceding verse: ‘And there followed another angel.’ This shows that an angel has also preceded this one, which, when this one follows, makes it ‘another.’

“Onda öňdäki aýaty alyň: ‘Soňra başga bir perişde yzdan geldi.’ Bu, şu perişdäniň yzýanyndan gelýändigine görä, ondan öň hem bir perişdäniň geçendigini görkezýär; hut şonuň üçin ol ‘başga biri’ diýilýär.”

“Go back now to the sixth verse: ‘And I saw another angel.’ This also certifies that an angel has gone before, which causes this one, as he flies in the midst of heaven, to be ‘another.’

“Indi altynjy aýata gaýdyň: ‘Men başga bir perişdäni gördüm’. Bu hem ondan öň bir perişdäniň geçendigini tassyklaýar; şonuň üçin bu perişde, asmanyň ortasynda uçup barýarka, ‘başga biri’ bolýar.”

“Following back further in the book of Revelation, we find no angel, except the Seventh Trumpet angel, until we come to the first verse of chapter ten; and there we read: ‘And I saw another mighty angel.’ This expression, as before, certifies that, before this one, there is an angel, which, when this one comes forth, causes him to be spoken of as ‘another.’

“Ylham kitabynda has yzyna gaýdyp seredeniňde, onunjy babyň birinji aýatyna gelýänçäk, Ýedinji surnaýyň perişdesinden başga hiç bir perişdä duş gelmeýäris; we şol ýerde şeýle okaýarys: ‘Men başga bir gudratly perişdäni gördüm.’ Bu aňlatma, ozalky ýaly, munuň öň ýene bir perişdäniň bardygyny tassyklaýar; şeýlelikde, bu perişde peýda bolanda, ol hakda ‘başga biri’ diýlip aýdylýar.”

“Following yet further back, we find no angels, except the Sixth and the Fifth Trumpet angels, until we reach the last verse of chapter eight; and there we reach the primal, for we read: ‘And I beheld, and heard an angel’—not ‘another angel,’ but, primarily, ‘an angel.’

Has hem yzarlap gidensoň, sekizinji babyň soňky aýatyna ýetýänçäk, Altynjy we Bäşinji surnaý perişdelerinden başga hiç bir perişdä gabat gelmeýäris; we ol ýerde ilkinji derejä ýetýäris, çünki şeýle okaýarys: «Men seretdim-de, bir perişdäni eşitdim» — «başga bir perişdäni» däl-de, eýsem, ilki bilen, «bir perişdäni».

“Thus, beginning with Revelation 8:13, there is an unbroken series of angels connected by the word ‘another,’ straight through to the Third Angel of Revelation 14, with his message. Thus:

“Şeýlelik bilen, Ylham 8:13-den başlap, ‘ýene biri’ sözi arkaly baglanyşýan perişdeleriň üzülmeýän bir hatary bar; bu hatar onuň habary bilen birlikde Ylham 14-däki Üçünji Perişdä çenli üznüksiz dowam edýär. Şeýlelik bilen:”

“‘I beheld, and heard an angel." Revelation 8:13.

“‘Men gördüm we bir perişdäni eşitdim.” Ylham 8:13.

“‘And I saw another mighty angel.’ Revelation 10:1.

“‘Soň men başga bir güýçli perişdäni gördüm.’ Ylham 10:1.

“‘And I saw another angel.’ Revelation 14:6.

“‘Men başga bir perişdäni gördüm.’ Ylham 14:6. ”

“‘And there followed another angel.’ Verse 8.

“‘Onuň yzyndan başga bir perişde geldi.’ 8-nji aýat.

“‘And the third angel followed them.’ Verse 9.

“‘Üçünji perişde hem olaryň yzyndan geldi.’ 9-njy aýat.

“Perhaps the following simple diagram will aid in making plain the connection between the angel that announces the Three Woes of the last three of the Seven Trumpets, and the Third Angel’s Message of Revelation 14:

Belki, aşakdaky ýönekeý çyzgy, ýedi surnaýyň soňky üçüsiniň Üç Bela-syny yglan edýän perişdäniň bilen Ylham 14-däki Üçünji Perişdäniň Habarynyň arasyndaky baglanyşygy aýdyňlaşdyrmaga kömek eder:

“1st Trumpet Revelation 8:7

“1-nji Surnaý Ylham 8:7”

“2nd Trumpet Revelation 8:8

“2-nji Surnaý Ylham 8:8”

“3rd Trumpet Revelation 8:10

“3-nji Turba. Ylham 8:10”

“4th Trumpet Revelation 8:12 ‘An angel’—Woe, woe, woe. Revelation 8:13.

“4-nji surnaý” Ylham 8:12. “Bir perişde” — Hasrat, hasrat, hasrat. Ylham 8:13.

“5th Trumpet Revelation 9:1–11/ First Woe

“5-nji surnaý Ylham 9:1–11 / Birinji waý”

“6th Trumpet Revelation 9:13 to 11:13 Second Woe ‘Another mighty angel.’ Revelation 10:1

“6-njy Surnaý Ylham 9:13-den 11:13-e çenli Ikinji Hasrat ‘Başga bir güýçli perişde.’ Ylham 10:1”

“7th Trumpet Revelation 11:13–19 Third Woe ‘Another angel. Revelation 14:6

“7-nji Surnaý Ylham 11:13–19 Üçünji Welaýat ‘Başga bir perişde’. Ylham 14:6

“‘There followed another.’ Revelation 14:6

“Onuň yzyndan başgasy geldi.” Ylham 14:6

“‘The third angel followed them.’ Revelation 14:9.

“‘Üçünji perişde olaryň yzyndan geldi.’ Ylham 14:9.

“The bearing of all this may now be more fully seen through a consideration of what the Third Angel’s Message really is in itself: On its face the expression ‘the Third Angel,’ clearly has reference to the third in a series of three angels. As already signified, this series of three angels, each one bearing a message, is found in the fourteenth chapter of Revelation, verses 6–12. The messages of these three angels blend and culminate in the third, which does not cease to sound until the harvest of the earth is ripe, and made ready for the coming of the Lord to reap it.

Bularyň ählisiniň manysy indi Üçünji Perişdäniň Habarynyň hakykatda öz-özünde nämedigine garamak arkaly has doly görünip biler: Görnüşinden, “Üçünji Perişde” diýen aňlatma aç-açan üç perişdeden ybarat bir hataryň üçünjisine degişlidir. Öň görkezilişi ýaly, hersi bir habary göterýän bu üç perişdäniň hatary Ylhamyň on dördünji babynda, 6–12-nji aýatlarda duş gelýär. Bu üç perişdäniň habarlary birleşip, öz iň ýokary nokadyna üçünjisinde ýetýär; ol bolsa ýeriň oragy bişip, Rebbiň gelip ony ormak üçin taýýar edilýänçä ýaň salmagyny bes etmeýär.

“The Third Angel's Message itself, as it is announced in the words of the Third Angel, is as follows: ‘And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up forever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’

Üçünji Perişdäniň habarynyň özi, Üçünji Perişdäniň sözlerinde yglan edilişi ýaly, şeýledir: “Soň olaryň yzyndan üçünji bir perişde gaty ses bilen şeýle diýdi: Eger-de kimdir biri ýyrtyjy haýwana we onuň keşbine çokunyp, onuň nyşanyny maňlaýynda ýa-da elinde kabul etse, şol hem Hudaýyň gazabynyň käsesine gatyşyksyz guýlan gaharynyň şerabyny içer; ol mukaddes perişdeleriň öňünde hem-de Guzynyň huzurynda ot we kükürt bilen azap ediler; olaryň azabynyň tüssesi ebedilik galgar; ýyrtyjy haýwana we onuň keşbine çokunýanlar hem-de onuň adynyň nyşanyny kabul edýänler gije-gündiz rahatlyk tapmazlar. Ine, mukaddesleriň sabyry şundadyr; Hudaýyň tabşyryklaryny we Isanyň imanyny saklaýanlar şulardyr.”

“This is the Third Angel’s Message as it stands, separated from the other two. But, in fact, it can not be regarded as separate; and cannot be made to stand apart as if it alone were a single, separate message to the world; for the very first words concerning it are: ‘The Third Angel followed THEM.’ Thus, by the very first words of the message itself we are referred not only to the one, but to the two, which preceded it. And the Greek word translated ‘followed’ signifies not following apart, nor only following, but ‘following with,’ as soldiers follow their captain, or servants their master; therefore, ‘to follow one in a thing; to let one’s self be led.’ When spoken of things, it signifies to follow as a result; to follow ‘as a consequence of something which had gone before.’ Thus, as to persons, the Third Angel follows with the two which have preceded; and his message, as a thing, follows as a result, or consequence, of the which have gone before.

“Bu Üçünji Perişdäniň Habarydyr, beýleki ikisinden aýratyn görnüşinde. Emma, hakykatda, oňa aýratyn diýip garap bolmaz; we ony dünýä üçin ýeke, aýratyn bir habar ýaly beýlekilerden üzňe ýagdaýda goýup hem bolmaz; çünki onuň barada aýdylýan iň ilkinji sözleriň özi şeýle: ‘Üçünji Perişde OLARYŇ yzy bilen geldi.’ Şeýlelikde, habaryň hut özündäki ilkinji sözleriň üsti bilen biziň ünsümiz diňe bir özünden öňkiniň birine däl, eýsem ondan öň gelen ikisine-de gönükdirilýär. Şeýle hem, ‘yzy bilen geldi’ diýip terjime edilen grek sözi aýratyn yzarlamagy-da, diňe yzarlamagy-da aňlatmaýar, eýsem ‘bilen yzarlamagy’ aňladýar; ýagny esgerleriň öz serdarlarynyň, ýa-da hyzmatkärleriň öz hojaýynlarynyň yzy bilen gidişi ýaly; şonuň üçin hem, ‘biriniň bir işde yzy bilen gitmek; özüni biriniň ugrukdyrmagyna bermek’ diýen manyny berýär. Zatlar barada aýdylanda bolsa, ol netijede yzarlamagy; ‘ondan öň bolup geçen bir zadyň netijesi hökmünde’ gelmegi aňladýar. Şeýlelikde, şahslar babatda Üçünji Perişde özünden öň gelen iki perişde bilen bilelikde yzyndan gelýär; onuň habary bolsa, bir zat hökmünde, öň bolup geçenleriň netijesi ýa-da dowamı hökmünde gelýär.

“But of the Second one also it is written: ‘And there followed another angel.’ As with the Third Angel following the Second, so it is with the Second Angel following the First. And of the First one it is written: ‘And I saw another angel fly,’ etc. This is the first in this series of three. There follows with him another; and the Third Angel follows with them. There is a succession in the order of their rise; but, when the three have in succession risen, then they go on together as one. The First one sounds forth his message; the Second one follows and joins with the First; the Third follows them, and joins with them; so that, when the three are joined, and go on together in their united power, they form a mighty, threefold, loud-voiced message. It takes all to make the Third Angel's Message complete; and the Third Angel’s Message cannot be truly given without the giving of all.

“Emma Ikinji barada-da şeýle ýazylýar: ‘Onuň yzsy bilen başga bir perişde geldi.’ Üçünji Perişdäniň Ikinjiniň yzysüre gelşi ýaly, Ikinji Perişde-de Birinjiniň yzysüre gelýär. Birinjisi barada bolsa şeýle ýazylýar: ‘Men başga bir perişdäniň uçup barýandygyny gördüm,’ we ş.m. Bu, üçlük tapgyrdaky birinjidir. Onuň yzsy bilen başga biri gelýär; Üçünji Perişde hem olaryň yzysüre gelýär. Olaryň ýüze çykyş tertibinde yzygiderlilik bar; emma bu üçüsi yzygiderlik bilen ýüze çykandan soň, soňra bilelikde, bir hökmünde dowam edýärler. Birinjisi öz habaryny jar edýär; Ikinjisi onuň yzysüre gelip, Birinji bilen birleşýär; Üçünjisi hem olaryň yzysüre gelip, olar bilen birleşýär; şeýlelikde, bu üçüsi birleşip, özleriniň bitewi güýjünde bilelikde dowam edenlerinde, güýçli, üç esse, batly owazly bir habary emele getirýärler. Üçünji Perişdäniň Habarynyň doly bolmagy üçin olaryň hemmesi zerurdyr; we Üçünji Perişdäniň Habary hemmesiniň berilmezinden başgaça hakykatdan-da berlip bilinmez.”

“What, then, is the threefold message in its respective parts?—Here is the First: ‘And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to Him; for the hour of His judgment is come: and worship Him that made heaven, and earth, and the sea, and the fountains of waters.’

“Onda, üç esse nämeden ybarat, onuň degişli böleklerinde?—Ine, Birinjisi: ‘Soňra asmanyň ortasynda uçup barýan başga bir perişdäni gördüm; ol ýerde ýaşaýanlara, her bir millete, taýpa, dile we halka wagyz etmek üçin ebedi Hoş Habary bardy; ol güýçli ses bilen şeýle diýýärdi: Hudaýdan gorkuň we Oňa şöhrat beriň; çünki Onuň höküm sagady geldi; asmany, ýeri, deňzi we suw çeşmelerini Ýaradana sežde ediň.’

“Here is the Second: ‘And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because the made all nations drink of the wine of the wrath of her fornication.’

“Ine, ikinji habar: ‘Onuň yzy bilen başga bir perişde gelip şeýle diýdi: Beýik şäher Wawilon ýykyldy, ýykyldy, çünki ol ähli halklara öz zynasynynyň gazabynyň şerabyny içirdi.’”

“And here is the Third: ‘And the Third Angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up forever and ever: and they have no rest day nor night, who worship the Beast and his Image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’

Ine, Üçünjisi şudur: “Soňra olaryň yzy bilen Üçünji Perişde gaty ses bilen şeýle diýdi: Eger bir adam haýwana we onuň keşbine sežde edip, onuň nyşanyny maňlaýynda ýa-da elinde kabul etse, ol hem Hudaýyň gazabynyň käsesine garyndysyz guýlan gahar-gazabynyň şerabyny içer; ol mukaddes perişdeleriň huzurynda we Guzynyň huzurynda ot we kükürt bilen azap ediler. Olaryň azabynyň tüssäsi ebediliklere çenli ýokary galýar; haýwana we onuň keşbine sežde edýänler hem-de onuň adynyň nyşanyny kabul edýänler üçin gije-gündiz rahatlyk ýokdur. Ine, mukaddesleriň sabyrlylygy şundadyr; Hudaýyň buýruklaryny we Isanyň imanını saklaýanlar şulardyr.”

“A glance at the wording of each of these messages will discover that thought in the Greek word ‘followed,’ which signifies ‘following as a consequence.’ The First bears the everlasting gospel, to preach to every creature, calling upon all to fear God and give glory to Him, and to worship Him; because the hour of His judgment is come. the rejection of this message produces a condition of things which, as the consequence of such rejection, is described in the words of the Second Angel, which follows. And because of the rejection of the First Message; and because of the consequences of that rejection, as announced in the Second; a condition of things is produced, as a further consequence, which requires that the Third Angel shall follow them, proclaiming with a loud voice his dreadful warning against the terrible evils that have been produced as the double consequence of the rejection of the First Message.

Bu habarlaryň her biriniň sözleýşine ýüzleý bir nazar salmak hem grekçe “yzarlady” diýen sözdäki pikirini ýüze çykarar; bu söz “netije hökmünde yzarlamak” manysyny berýär. Birinjisi ebedi Hoş Habary göterýär, ony her bir jandar üçin wagyz etmek, hemmeleri Hudadan gorkmaga, Oňa şöhrat bermäge we Oňa sežde etmäge çagyrýar; çünki Onuň höküm sagady geldi. Bu habaryň ret edilmegi şeýle bir ýagdaýy döreder, ol ýagdaý şeýle ret etmegiň netijesi hökmünde onuň yzyndan gelýän Ikinji Perişdäniň sözlerinde beýan edilýär. Şeýle hem Birinji Habaryň ret edilendigi sebäpli; we Ikinjide yglan edilen şol ret etmegiň netijeleri sebäpli, has hem soňraky netije hökmünde şeýle bir ýagdaý döreýär welin, Üçünji Perişdäniň olaryň yzyndan gelmegini talap edýär; ol güýçli ses bilen Birinji Habaryň ret edilmeginiň goşa netijesi hökmünde emele gelen elhenç betbagtçylyklara garşy özüniň gorkunç duýduryşyny yglan edýär.

“And that the voice and work of the Third Angel blend with that of the First, is plain from his closing words: ‘Here are they that keep the commandments of God, and the faith of Jesus;’ because this is ever the object of the preaching of the everlasting gospel. It is the substance of fearing God and giving glory to him, and of worshiping ‘him that made heaven, and earth, and the sea, and the fountains of waters.’ The keeping of the commandments of God and the faith of Jesus is the only thing that will enable any soul to stand in the hour of his judgment, which the first angel declares ‘is come.’

“Üçünji Periştäniň sesi bilen işi Birinjiniňki bilen utgaşýandygy, onuň jemleýji sözlerinden aýdyň görünýär: ‘Ine, Hudaýyň tabşyryklaryny saklaýanlar we Isanyň imanyna eýe bolanlar şulardyr’; çünki bu, baky Hoş Habaryň wagyz edilmeginiň hemişelik maksadydyr. Bu, Hudaýdan gorkmagyň we Oňa şöhrat bermegiň, hem-de ‘asmany, ýeri, deňzi we suw çeşmelerini Ýaradana’ ybadat etmegiň özenidir. Hudaýyň tabşyryklaryny saklamak we Isanyň imanyna eýe bolmak, Birinji Perişdäniň ‘geldi’ diýip yglan edýän höküm sagadynda, islendik janyň berk durup bilmegine mümkinçilik berjek ýeke-täk zatdyr.”

“Immediately following the closing words of the Third Angel is ‘heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth’—from this time forward. Revelation 14:13. And immediately following this are the words, ‘And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of earth is ripe. And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped.’ Revelation 14:14–16. And ‘the harvest is the end of the world.’ Matthew 13:39.

Üçünji Perişdäniň jemleýji sözleriniň yzysüre: “Asmandan maňa şeýle diýýän bir ses eşitdim: Ýaz, mundan beýläk Rebbe degişli bolup ölýän ölüler bagtlydyr” diýen sözler gelýär — şu wagtdan başlap. Ylham 14:13. Munuň dessine yzysüre bolsa şeýle sözler gelýär: “Men seretdim, ine, ak bir bulut; buludyň üstünde Adam Ogluna meňzeş biri otyrdy; onuň başynda altyn täç, elinde bolsa ýiti orak bardy. Ýene bir perişde ybadathanadan çykyp, buludyň üstünde oturana gaty ses bilen gygyryp diýdi: Oraňy sal-da, or, çünki ormak wagty saňa geldi; sebäbi ýeriň hasyly bişdi. Buludyň üstünde oturan hem orağyny ýere saldy; ýer oruldy.” Ylham 14:14–16. Hem-de “hasyl dünýäniň soňydyr.” Matta 13:39.

“Again: the Third Angel particularly warns all people against the worship of the beast and his image, whatever these may be; and, from Revelation 19:11–21, we find that the beast and his image are ‘alive’ when the Lord comes in the clouds of heaven, and are ‘both’ destroyed with the brightness of his coming.

“Ýene-de: Üçünji Perişde, nähili bolsa-da, haýwany we onuň keşbini ybadat etmekden ähli adamlary aýratyn duýdurýar; we Ylham 19:11–21-den biz haýwan bilen onuň keşbiniň Reb asmandaky bulutlarda gelen wagtynda ‘diridigini’, hem-de olaryň ‘ikisiniň hem’ Onuň gelişiniň şöhle-si bilen ýok edilýändigini görýäris.

“These facts show that the Third Angel’s Message is a mighty, threefold, loud-voiced message, which goes forth to every nation and kindred and tongue and people, just before the second coming of the Lord; and which ripens the harvest of the earth, and makes ready a people prepared for the Lord, just as the message of John the Baptist prepared the way for the first coming of the Lord. And so it is the last, the closing, message of God to the world.

“Bu hakykatlar Üçünji Perişdäniň Habarynyň güýçli, üç gatly, belent sesli bir habar bolup, Rebbiň ikinji gelişiniň edil öň ýanynda her bir millete, tire-taýpa, dile we halka baryp ýetýändigini; hem-de ýeriň hasadyny bişirýändigini we Rebbe taýýar edilen bir halky taýýarlaýandygyny görkezýär; edil Ýahýa Çokundyryjynyň habarynyň Rebbiň ilkinji gelişi üçin ýoly taýýarlşy ýaly. Şonuň üçin bu, dünýä üçin Hudaýyň iň soňky, jemleýji habarydyr.

“And now, having thus an understanding of what the Third Angel’s Message is in itself, the relation of that message to the great nations of today can be better discerned by a consideration of The Time of the Third Angel’s Message.” A. T. Jones, The Great Nations of Today, 114.

“Indi bolsa, şeýlelik bilen Üçünji Perişdäniň Habarynyň öz-özünde nämedigine düşünje edinip, şol habaryň şu günki beýik milletler bilen bolan gatnaşygy Üçünji Perişdäniň Habarynyň Wagtyna garamak arkaly has gowy aýdyňlaşdyrylyp bilner.” A. T. Jones, The Great Nations of Today, 114.