In Genesis chapters four and five the genealogy of Cain is contrasted with the genealogy of Seth.
Gelip çykyş kitabynyň dördünji we bäşinji baplarynda Kabylyň şejeresi Şetiň şejeresi bilen gapma-garşy goýulýar.
Good Lamech and Bad Lamech
Ýagşy Lemek we ýaman Lemek
The two lines represent the contrast between the lost and the saved, and some of the descendants of the two lines represent parallel ‘descendant symbols’ of the contrasted lines. Cain represents a class who possesses no repentance for sin, and only mourns for their own condition.
Iki nesil şahasy heläkçilige barýanlar bilen halas bolýanlaryň arasyndaky gapma-garşylygy görkezýär, bu iki şahanyň käbir nesil wekilleri bolsa biri-birine garşy goýulýan şol şahalaryň ugurdaş ‘nesil nyşanlaryny’ aňladýar. Kabyl günäsi üçin asla toba etmeýän we diňe öz ýagdaýyna gynanýan adamlaryň bir toparyny alamatlandyrýar.
And he said, What hast thou done? the voice of thy brother’s blood crieth unto me from the ground. And now art thou cursed from the earth, which hath opened her mouth to receive thy brother’s blood from thy hand; When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth. And Cain said unto the Lord, My punishment is greater than I can bear. Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, that every one that findeth me shall slay me. And the Lord said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the Lord set a mark upon Cain, lest any finding him should kill him. And Cain went out from the presence of the Lord, and dwelt in the land of Nod, on the east of Eden. Genesis 4:10–16.
Ol şeýle diýdi: «Sen näme etdiň? Doganyň ganynyň sesi toprakdan maňa perýat edýär. Indi sen doganyň ganyny seniň eliňden kabul etmek üçin agzyny açan toprakdan näletlenensiň. Topragy işläp bejereniňde, ol mundan beýläk saňa öz güýjüni bermez; sen ýer ýüzünde gaçgak hem sergezdan bolarsyň». Kabyl bolsa Rebbe şeýle diýdi: «Jezam meniň çydap biljegimden has agyrdyr. Ine, sen şu gün meni ýer ýüzünden kowduň; men seniň ýüzüňden gizlin galaryn; ýer ýüzünde gaçgak hem sergezdan bolaryn; şeýle bolar welin, meni tapan her kim meni öldürer». Reb oňa şeýle diýdi: «Şonuň üçin kim Kabyly öldürse, ondan ýedi esse ar alynar». Reb Kabyly tapan hiç kimiň ony öldürmezligi üçin, oňa nyşan goýdy. Kabyl Rebbiň huzuryndan çykyp, Eremiň gündogaryndaky Nod ýurdunda mesgen tutdy. Gelip çykyş 4:10–16.
Cain represents a class of the unrepentant who only focus upon their own sorrowful condition, which they have brought upon themselves by refusing to seek to do good.
Kabyl toba etmeýän, ýagşylyk etmäge çalyşmakdan ýüz öwrendikleri sebäpli öz başlaryna getiren gam-gussaly ýagdaýlaryndan başga zada üns bermeýän adamlaryň bir toparyny aňladýar.
But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell. And the Lord said unto Cain, Why art thou wroth? and why is thy countenance fallen? If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him. Genesis 4:5–7.
Emma Ol Kabyla we onuň gurbanlygyna hoşnutlyk bilen garamady. Kabyl örän gazaplandy we ýüzi salyk boldy. Reb Kabyla diýdi: Näme üçin gazaplanýarsyň? Näme üçin ýüzüň salyk? Eger ýagşylyk etseň, kabul edilmezmiň? Eger ýagşylyk etmeseň, günä gapynyň agzynda ýatyr. Onuň islegi saňa gönüger, sen bolsa onuň üstünden höküm sürersiň. Gelip çykyş 4:5–7.
Six Deaths—Three Alphas and Three Omegas
Alty ölüm — üç Alfa we üç Omega
In the last articles we identified Enoch as a symbol of the first angel, Lamech as a symbol of the second angel, Methuselah as the midnight cry and Noah as the third angel. Lamech of Seth’s line died when he was seven hundred and seventy-seven years old, five years before the flood when Methuselah died. The death of Lamech was followed five years later by the death of Methuselah, and their deaths therefore typify the death of Ezekiel’s wife, which was followed one point five years later (1.5) by the death of Jerusalem, the Lamb’s wife.
Soňky makalalarda biz Hanogy birinji perişdäniň nyşany hökmünde, Lemegi ikinji perişdäniň nyşany hökmünde, Metuşelahy ýarygije çagyryşy hökmünde, Nuhy bolsa üçünji perişde hökmünde kesgitledik. Şetiň neslinden bolan Lemek ýedi ýüz ýetmiş ýedi ýaşynda, Metuşelahyň aradan çykan ýylynda bolan tupandan bäş ýyl öň aradan çykdy. Lemegiň aradan çykmagyndan bäş ýyl soň Metuşelah hem aradan çykdy we şonuň üçin olaryň ölümleri Ezekiýeliň aýalynyň ölüminiň tymsalydyr; onuň ölüminden bir ýarym ýyl geçensoň (1.5), Guzynyň aýaly bolan Iýerusalim hem öldi.
And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. Revelation 21:2.
We men, Ýahýa, mukaddes şäher bolan täze Iýerusalimiň Hudaýyň ýanyndan, gökden inip gelýändigini gördüm. Ol adamsy üçin bezelen gelin kimin taýýarlanypdy. Ylham 21:2.
The alpha deaths of Ezekiel’s wife and Lamech that connect with the omega deaths of Jerusalem and Methuselah typified the death of John Palaiologos, followed five years later by the death of Constantine the eleventh on the walls of Constantinople. The line of Lamech identifies five years, with a seven-day period of animal migration at the end. The line of eastern Rome represents five years, and also a four-year period within the five overall years. Ezekiel’s line represents both two years and also one point five years (1.5). Ezekiel’s line of Babylon destroying Jerusalem aligns with the second destruction of Jerusalem by Rome from 66 unto 70. The Roman line of the destruction of Jerusalem produces both a four-year period and a period of three and a half years. Each of those four symbolic lines produced not one, but two symbolic periods within their prophetic testimony.
Iýerusalimiň we Metuşelahyň omega ölümleri bilen baglanyşýan Ezekiýeliň aýalynyň we Lemegiň alfa ölümleri Ioann Paleologyň ölümini hem-de ondan bäş ýyl soň on birinji Konstantiniň Konstantinopolyň diwarlaryndaky ölümini öňünden nyşanlandyrýardy. Lemegiň wakalar hatary ahyrynda haýwanlaryň ýedi günlük göçüş döwri bolan bäş ýyly görkezýär. Gündogar Rimiň wakalar hatary bäş ýyly, şeýle hem şol jemi bäş ýylyň içindäki dört ýyllyk döwri aňladýar. Ezekiýeliň wakalar hatary hem iki ýyly, hem-de bir bitin ondan bäş ýyly (1.5) aňladýar. Wawilonyň Iýerusalimi weýran etmegine degişli Ezekiýeliň wakalar hatary Rimiň Iýerusalimi 66-njy ýyldan 70-nji ýyla çenli ikinji gezek weýran etmegi bilen gabat gelýär. Iýerusalimiň weýran edilmegine degişli Rim wakalar hatary hem dört ýyllyk döwri, hem-de üç ýarym ýyllyk döwri emele getirýär. Şol dört nyşanlaýyn wakalar hatarynyň her biri öz pygamberlik şaýatlygynyň çäginde bir däl-de, iki nyşanlaýyn döwri emele getirdi.
Lamech, John Palaiologos and Ezekiel’s wife represent the alpha waymark of a period of time that ends with an omega death. Two of the three lines represent a siege that ends with the death of their respective counterparts. The other ends with the animals getting on the ark. The omega counterpart aligns Noah’s flood with the destruction of Jerusalem and the destruction of the walls of Constantinople. All three omega symbols represent the close of probation at the soon-coming Sunday law.
Lemek, Ioann Paleolog we Hezekiýeliň aýaly omega ölümi bilen tamamlanýan bir döwrüň alfa ýol belgisini aňladýarlar. Üç çyzygyň ikisi özlerine degişli deňdeşleriniň ölümi bilen tamamlanýan gabawy aňladýar. Beýlekisi bolsa haýwanlaryň gämä girmegi bilen tamamlanýar. Omega deňdeşi Nuhuň döwründäki tupany Iýerusalimiň weýran edilmegi we Konstantinopolyň diwarlarynyň ýykylmagy bilen gabatlaşdyrýar. Omega nyşanlarynyň üçüsi-de ýakyn wagtda giriziljek ýekşenbe kanuny bilen bir wagtda synag möhletiniň tamamlanmagyny aňladýar.
Of course, there was no siege in the witness of Noah’s ark, but there would have had to have been a ramp to allow entrance into the ark. If the loading ramp is considered as typifying a siege ramp, then all three witnesses of death identify a siege. With the Roman line of the destruction of Jerusalem of 66 unto 70, there was a siege by Cestius in 66 and a second siege by Titus in 70.
Elbetde, Nuhuň gämisiniň şaýatlygynda gabaw ýokdy, ýöne gämä girip bolar ýaly, ýapgyt geçelge bolan bolmalydy. Eger ýük ýüklemek üçin ulanylýan ýapgyt geçelge gabaw üçin gurlan ýapgyt geçelgäniň nyşany hökmünde görülse, onda ölümiň üç şaýadynyň hemmesi gabawy görkezýär. Iýerusalimiň 66-njy ýyldan 70-nji ýyla çenli Rim tarapyndan weýran edilmegini görkezýän taryhy çyzykda 66-njy ýylda Sestiý tarapyndan gabaw, 70-nji ýylda bolsa Tit tarapyndan ikinji gabaw amala aşyryldy.
Four Years
Dört ýyl
The four years which conclude with the siege of Constantinople in 1453 represent the second four-year period in the Islamic prophecy of “five months” in Revelation nine. The first four-year period in the prophecy of “five months” was from 1333 unto 1337 in the siege of Nicomedia. That siege also represented the conclusion of thirty-eight years from July 27, 1299. Two destructions of Jerusalem, one destruction of Constantinople, the flood and the siege of Nicomedia are five witnesses of the campaign of Panium from 200 BC unto 198 BC, which would be a sixth witness, and there are several others.
1453-nji ýylda Konstantinopolyň gabawy bilen tamamlanýan dört ýyl Ylham kitabynyň dokuzynjy babyndaky «bäş aý» baradaky yslam pygamberligindäki ikinji dört ýyllyk döwri aňladýar. «Bäş aý» baradaky pygamberlikdäki ilkinji dört ýyllyk döwür Nikomediýanyň gabawynda 1333-nji ýyldan 1337-nji ýyla çenli dowam edipdi. Şol gabaw 1299-njy ýylyň 27-nji iýulyndan başlap geçen otuz sekiz ýylyň tamamlanmagyny hem aňladýardy. Iýerusalimiň iki gezek weýran edilmegi, Konstantinopolyň bir gezek weýran edilmegi, suw joşguny we Nikomediýanyň gabawy biziň eýýamymyzdan öňki 200-nji ýyldan biziň eýýamymyzdan öňki 198-nji ýyla çenli dowam eden Panium ýörişiniň bäş şaýadydyr, ýörişiň özi bolsa altynjy şaýat bolardy we başga-da birnäçe şaýat bar.
Both destructions of Jerusalem are easily aligned, “line upon line.” The flood and the line of eastern Rome are aligned by the mutual alpha and omega deaths. The Panium campaign is specifically aligned with Ezekiel’s line of 587 BC, for both of the siege periods represent two years. Panium is represented in verse fifteen of Daniel eleven, which precedes verse sixteen that represents the soon-coming Sunday law, just as did the destructions of Jerusalem in 586 BC and 70 AD. The two-year period of the Panium battle and the siege of Sidon brings each of these lines into the hidden history of Daniel eleven verse forty.
Iýerusalimiň iki weýran edilişini-de “çyzyk üstüne çyzyk” goýup, aňsatlyk bilen biri-birine gabat getirmek bolýar. Suw joşguny bilen Gündogar Rimiň çyzygy ikisine-de umumy bolan alfa we omega ölümleri arkaly biri-birine gabat getirilýär. Panium harby ýörişi hut Ezekiýeliň biziň eýýamymyzdan öňki 587-nji ýyla degişli çyzygy bilen gabat getirilýär, sebäbi gabaw döwürleriniň ikisi-de iki ýyly aňladýar. Panium Danyýel kitabynyň on birinji babynyň on bäşinji aýadynda görkezilýär; bu aýat bolsa ýakynlaşyp gelýän ýekşenbe kanunyny aňladýan on altynjy aýatdan öň gelýär, edil Iýerusalimiň biziň eýýamymyzdan öňki 586-njy ýylda we biziň eýýamymyzyň 70-nji ýylynda weýran edilişleriniň bolşy ýaly. Panium söweşiniň we Sidon gabawynyň iki ýyllyk döwri bu çyzyklaryň hersini Danyýel kitabynyň on birinji babynyň kyrkynjy aýadynyň gizlin taryhyna girizýär.
A Sign
Bir alamat
The first prophetic waymark in the sieges of both of Jerusalem’s destructions represents a sign; Cestius in 66 and Ezekiel’s wife’s death were both alpha signs. Lamech is also the first waymark, and therefore, upon the testimony of two, Lamech is also a sign. His age of 777 represents the sign of the church triumphant that is composed of three elements: a prophet, a priest and a king.
Iýerusalimiň iki gezek weýran edilmegi bilen bagly gabawlaryň hersinde ilkinji pygamberlik ýol belgisi bir alamaty aňladýar; 66-njy ýyldaky Sestiý hem, Ezekiýeliň aýalynyň ölümi hem alfa alamatlarydy. Lemek hem ilkinji ýol belgisidir, şonuň üçin iki şaýadyň güwäligine esaslanyp, Lemek hem bir alamatdyr. Onuň 777 ýaşynda bolmagy ýeňiş gazanan ýygnagyň alamatyny aňladýar; bu ýygnak üç düzüm böleginden ybaratdyr: pygamberden, ruhanydan we patyşadan.
Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them. Ezekiel 20:12.
Mundan başga-da, olar Meniň özlerini mukaddes edýän Rebdigimi bilsinler diýip, Men olara Özüm bilen olaryň arasynda alamat bolmagy üçin Öz Sabat günlerimi hem berdim. Ezekiýel 20:12.
300 Years
300 ýyl
Enoch, who was the seventh from Adam in Seth’s line, walked with God for 300 years and was taken into heaven. ‘300’ is a symbol of the three hundred 1843 pioneer charts, the corresponding three hundred Millerite preachers and also Gideon’s army of three hundred. Enoch, the Millerite preachers and Gideon’s three hundred represent the one hundred and forty-four thousand. Samson took 300 foxes and tied them together in pairs, thus identifying 150 and a symbol that is tied together that totals three hundred.
Şetiň nesil daragtynda Adamdan başlap sanalanda ýedinji bolan Hanok 300 ýyllap Hudaý bilen bile ýöredi we göge alyndy. ‘300’ sany pionerleriň 1843-nji ýyldaky üç ýüz çyzgysynyň, şolara laýyk gelýän üç ýüz millerçi wagyzçynyň, şeýle hem Gideonyň üç ýüz adamlyk goşunynyň nyşanydyr. Hanok, millerçi wagyzçylar we Gideonyň üç ýüz esgeri ýüz kyrk dört müňi aňladýarlar. Şimşon 300 tilki alyp, olary jübüt-jübütden biri-birine daňdy, şeýlelikde, 150 diýen sany hem-de biri-birine daňlanan, jemi üç ýüzden ybarat bir nyşany görkezdi.
And Samson went and caught three hundred foxes, and took firebrands, and turned tail to tail, and put a firebrand in the midst between two tails. And when he had set the brands on fire, he let them go into the standing corn of the Philistines, and burnt up both the shocks, and also the standing corn, with the vineyards and olives. Judges 15:4, 5.
Şimşon gidip, üç ýüz tilki tutdy we meşeller alyp, tilkileri guýruklary biri-birine bakar ýaly edip goýdy-da, her iki guýrugyň arasyna bir meşel ýerleşdirdi. Meşelleri ýakandan soň, tilkileri piliştlileriň orulmadyk galla meýdanlaryna goýberdi we galla küdelerini-de, orulmadyk gallany-da, üzümçilikleri we zeýtun baglaryny-da ýakyp kül etdi. Serdarlar 15:4, 5.
The two five-month prophecies of Islam in chapter nine of Revelation identify “fire” and “tails” as characteristics of Islam.
Ylham kitabynyň dokuzynjy babyndaky yslam baradaky bäş aýlyk iki pygamberlikde “ot” we “guýruklar” yslamyň häsiýetli alamatlary hökmünde görkezilýär.
And thus I saw the horses in the vision, and them that sat on them, having breastplates of fire, and of jacinth, and brimstone: and the heads of the horses were as the heads of lions; and out of their mouths issued fire and smoke and brimstone. By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths. For their power is in their mouth, and in their tails: for their tails were like unto serpents, and had heads, and with them they do hurt. Revelation 9:17–19.
Men görnüşde atlary we olaryň üstünde oturanlary şeýle gördüm: olaryň ot, giasint we kükürt reňkli döş sowutlary bardy; atlaryň kelleleri arslanlaryň kelleleri ýalydy; agyzlaryndan bolsa ot, tüsse we kükürt çykýardy. Ynsanlaryň üçden biri şu üç zat, ýagny olaryň agyzlaryndan çykýan ot, tüsse we kükürt arkaly öldürildi. Çünki olaryň güýji agyzlarynda we guýruklaryndadyr: sebäbi guýruklary ýylanlara meňzeýärdi, kelleleri-de bardy we olar şolar bilen zyýan ýetirýärler. Ylham 9:17–19.
The power of Islam is both in their mouths and their tails.
Yslamyň güýji olaryň hem agyzlarynda, hem-de guýruklaryndadyr.
And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:10, 11.
Olaryň içýanlaryňky ýaly guýruklary bardy, guýruklarynda bolsa neşderleri bardy; olaryň adamlara bäş aýlap ezýet bermäge ygtyýary bardy. Olaryň üstünden höküm sürýän bir patyşasy bardy; ol düýpsüz çuňlugyň perişdesidi. Onuň ady ýewreý dilinde Abaddon, grek dilinde bolsa Apollyondyr. Ylham 9:10, 11.
Islam’s power to torment and kill is in both their mouths and tails, which issue out of their mouths and tails.
Yslamyň azap bermek we öldürmek güýji olaryň hem agyzlarynda, hem-de guýruklarynda bolup, bular olaryň agyzlaryndan we guýruklaryndan çykýar.
Therefore the Lord will cut off from Israel head and tail, branch and rush, in one day. The ancient and honourable, he is the head; and the prophet that teacheth lies, he is the tail. For the leaders of this people cause them to err; and they that are led of them are destroyed. Isaiah 9:14–16.
Şonuň üçin Reb Ysraýylyň başyny-da, guýrugyny-da, şahasyny-da, gamşyny-da bir günde kesip taşlar. Ýaşuly we hormatly kişi başdyr; ýalan öwredýän pygamber bolsa guýrukdyr. Çünki bu halkyň ýolbaşçylary ony azaşdyrýarlar; olaryň yzyna eýerýänler bolsa heläk bolýarlar. Işaýa 9:14–16.
Islam and Israel are connected prophetically, as both are children of Abraham, and in each line the “head” is the “ancient and honorable” and the “tail” is “the prophet that teaches lies.” The ancient prophet that taught lies is Mohammed for Islam. The Koran represents the lies that motivate the locusts of Islam and the ancient and honorable is their political leadership. Islam is directed by a state craft (mouth), who are motivated by the lies of the Koran (tail). The three hundred foxes of Samson were divided into two groups of five months that are to torment and kill through the fire, the smoke and brimstone.
Yslam bilen Ysraýyl pygamberlik taýdan biri-biri bilen baglanyşyklydyr, çünki olaryň ikisi-de Ybraýymyň perzentleridir we her bir ugurda “baş” “ýaşuly we hormatly”, “guýruk” bolsa “ýalan öwredýän pygamber” bolup durýar. Yslam üçin ýalan öwreden gadymy pygamber Muhammetdir. Gurhan Yslamyň çekirtgelerini herekete getirýän ýalanlary aňladýar, ýaşuly we hormatly diýilýän bolsa olaryň syýasy ýolbaşçylygydyr. Yslam döwlet dolandyryşy (agyz) tarapyndan ugrukdyrylýar; ony dolandyrýanlary bolsa Gurhanyň ýalanlary (guýruk) herekete getirýär. Şimşonyň üç ýüz tilkisi ot, tüsse we kükürt arkaly azap bermeli we öldürmeli bolan bäş aýlyk iki topara bölündi.
Fire, Smoke and Brimstone
Ot, tüsse we kükürt
Fire, smoke and brimstone bear the prophetic characteristics of the three angels. The first and last are types of fire. The root of “brimstone” represents a divine flashing. Fire is a symbol of a message; the smoke is the effect of the message and the brimstone identifies a religious message. All three are counterfeits of the true message of the three angels of Revelation fourteen. The iron breastplate is represented as fire, jacinth and brimstone. It counterfeits the breastplate of the high priest. The high priest’s breastplate represents the one hundred and forty-four thousand as twelve human jewels that are combined with the Divinity, represented by the Urim and Thummim. Ancient jacinth was a dark blue-black, or dusky purple. The jacinth of the breastplate of Islam corresponds to the smoke that issues from the mouths (state) and tails (church) of Islam.
Ot, tüsse we kükürt üç perişdäniň pygamberlik häsiýetlerini özünde jemleýär. Birinjisi we soňkusy oduň görnüşleridir. “Kükürt” sözüniň köki ylahy ýalpyldyny aňladýar. Ot habaryň nyşanydyr; tüsse habaryň täsiridir, kükürt bolsa habaryň dini häsiýetlidigini görkezýär. Bularyň üçüsi-de Ylham kitabynyň on dördünji babyndaky üç perişdäniň hakyky habarynyň galp nusgalarydyr. Demir döşlük ot, giasint we kükürt görnüşinde şekillendirilýär. Ol baş ruhanynyň döşlüginiň galp nusgasydyr. Baş ruhanynyň döşlügi ýüz kyrk dört müň adamy Urim we Tummim arkaly aňladylýan Ylahylyk bilen birleşdirilen on iki sany ynsan-jöwher hökmünde görkezýär. Gadymy döwürlerdäki giasint goýy gök-gara ýa-da garamtyl melewşe reňkde bolupdyr. Yslamyň döşlügindäki giasint yslamyň agyzlaryndan (döwlet) we guýruklaryndan (ýygnak) çykýan tüssä laýyk gelýär.
Enoch being taken into heaven after 300 years of walking with God associates the number 300 with the first angel’s message that arrived in 1798. That message of the first angel was empowered on August 11, 1840, with the fulfillment of the prophecy of five months in Revelation nine. The two periods of five months in the chapter are tied together line upon line. The understanding that the five months of verse five and verse ten are two distinct periods of one hundred and fifty years was only recently recognized. When that truth was recognized, Samson tied the foxes together into one hundred and fifty pairs of foxes.
Hanogyň Hudaý bilen 300 ýyl bile ýöränden soň göge alynmagy 300 sanyny 1798-nji ýylda gelen birinji perişdäniň habary bilen baglanyşdyrýar. Birinji perişdäniň şol habary 1840-njy ýylyň 11-nji awgustynda Ylham kitabynyň dokuzynjy babyndaky bäş aý baradaky pygamberligiň berjaý bolmagy bilen güýçlendirildi. Şol bapdaky bäş aýlyk iki döwür setir üstüne setir goýmak arkaly biri-birine baglanyşdyrylýar. Bäşinji we onunjy aýatlardaky bäş aýyň her biri ýüz elli ýyl dowam edýän iki aýry döwürdigine diňe ýaňy-ýakynda düşünildi. Şol hakykata düşünilende, Şimşon tilkileri ýüz elli jübüt edip biri-birine daňdy.
In the prophetic history of Samson, (which means the “sun”), the “smoke” that came out of the pit when the key represented by the battle of Nineveh, blotted out the sun with darkness. The Millerites correctly identified the blotting out of the sun by the smoke of the Islamic pit as the covering of the gospel of Christ, as represented by the sun (Samson). There are several other connections with Samson’s testimony and Islam of Revelation chapters nine through eleven.
Şimşonyň (bu at “Gün” diýmegi aňladýar) pygamberlik taryhynda Ninewe söweşi bilen aňladylan açar ulanylanda çukurdan çykan “tüsse” Güni garaňkylyk bilen örtdi. Millerçiler yslam çukuryndan çykan tüssäniň Güni örtmegini Gün (Şimşon) bilen aňladylýan Mesihiň Hoş Habarynyň üstüniň örtülmegi hökmünde dogry kesgitlediler. Şimşonyň şaýatlygy bilen Ylham kitabynyň dokuzynjy–on birinji baplaryndaky yslamyň arasynda başga-da birnäçe baglanyşyk bar.
The number three is located in the history of Samson by three days the wedding guests were to solve the riddle. Samson interacts with three women: his wife of Timnah, the prostitute and Delilah. The Spirit of the Lord comes upon Samson three times: at the lion, at Ashkelon and Lehi. Samson gives Delilah three false answers before he gives the truth. The number three represents the godhead, along with the counterfeit godhead of the dragon, beast and false prophet and also the threefold makeup of the church triumphant.
Üç diýen san Şimşonyň taryhynda toý myhmanlaryna tapmaçany çözmek üçin berlen üç günlük möhletde öz beýanyny tapýar. Şimşon üç aýal bilen gatnaşykda bolýar: Timnadan bolan aýaly, jelep we Delila bilen. Rebbiň Ruhy Şimşonyň üstüne üç gezek inýär: ýolbars bilen ýüzbe-ýüz bolanda, Aşkelonda we Lehide. Şimşon hakykaty aýtmazdan öň, Delila üç gezek ýalan jogap berýär. Üç diýen san Hudaýlygy, şeýle hem aždarhadan, wagşy haýwandan we ýalan pygamberden ybarat ýasama hudaýlygy hem-de ýeňiş gazanan ýygnagyň üç bölekden ybarat düzümini aňladýar.
Thirty is the number of a priest, and there were thirty companions who were brought to Samson’s marriage feast. Then Samson wagered thirty sheets and thirty garments if the guests could solve the riddle. At the betrayal of his riddle, Samson slew thirty men of Ashkelon to pay the wager. The number thirty is a prophetic tithe of 300, and aligned with Enoch walking with God for three hundred years, the three hundred foxes which Samson caught and tied together into one hundred and fifty pairs connect with the two prophecies of five months in Revelation nine that are tied together with the methodology of line upon line. Three hundred is a prophetic tithe of three thousand, and three thousand represents a remnant, whether a righteous remnant as represented by those converted at Pentecost, or an unrighteous remnant as represented by those slain by the Levites at the rebellion of the golden calf.
Otuz — ruhanynyň sanydyr we Şimşonyň toý meýlisine otuz ýoldaş getirilipdi. Soňra Şimşon myhmanlar tapmaçany çözüp bilseler, otuz çarşaw we otuz lybas bermek şerti bilen jedelleşdi. Tapmaçasynyň syry dönüklik bilen paş edilende, Şimşon jedelde goýan zadyny bermek üçin Aşkelondan bolan otuz adamy öldürdi. Otuz sany 300-üň pygamberlikdäki ondan bir bölegidir we Hanogyň üç ýüz ýyllap Hudaý bilen ýöremegi bilen sazlaşyklylykda, Şimşonyň tutup, ýüz elli jübüt edip biri-birine daňan üç ýüz tilkisi Ylham kitabynyň dokuzynjy babyndaky, setir üstüne setir usulyýeti arkaly biri-birine baglanyşdyrylýan bäş aý baradaky iki pygamberlik bilen baglanyşyklydyr. Üç ýüz — üç müňüň pygamberlikdäki ondan bir bölegidir, üç müň bolsa, Pentikost baýramynda imana gelenleriň mysalynda görkezilen dogruçyl galyndy bolsun ýa-da altyn göle bilen baglanyşykly gozgalaň wagtynda lewiler tarapyndan öldürilenleriň mysalynda görkezilen dogruçyl bolmadyk galyndy bolsun, galyndyny aňladýar.
The rebellion of the golden calf and the converted at Pentecost both align prophetically at the soon-coming Sunday law. One remnant represents a remnant from God’s covenant people and a remnant from those outside the fold of God’s covenant people. The first reference of three thousand in the testimony of Samson is the Jews who took Samson captive to appease the Philistines, and the second is the Philistines. Judgment begins with God’s house, and thereafter with the eleventh-hour workers who are still in Babylon. Samson’s testimony upholds both the symbol of three thousand as a remnant, and it also upholds the sequence of the judgment process. Enoch walked with God for three hundred years, thus representing the remnant of God’s covenant people who do not taste death. That remnant is the one hundred and forty-four thousand who in chapter seven of Revelation are contrasted with the great multitude.
Altyn göle bilen baglanyşykly pitne hem, Pentikost baýramynda imana gelenler hem pygamberlik taýdan ýakyn wagtda ýekşenbe kanunynyň kabul ediljek pursadyna gabat gelýär. Bir galyndy topar Hudaýyň äht baglaşan halkyndan bolan galyndy topary hem-de Hudaýyň äht baglaşan halkynyň sürüsiniň daşyndakylardan bolan galyndy topary aňladýar. Şimşonyň şaýatlygynda ilkinji gezek agzalýan üç müň adam piliştlileri köşeşdirmek üçin Şimşony ýesir alan ýahudylardyr, ikinji gezek agzalýan üç müň adam bolsa piliştlilerdir. Höküm işi Hudaýyň öýünden başlanýar, soňra bolsa heniz Wawilonda bolan on birinji sagadyň işçilerine geçýär. Şimşonyň şaýatlygy üç müňüň galyndy toparyň nyşanydygyny hem, höküm işiniň yzygiderliligini hem tassyklaýar. Hanok üç ýüz ýyllap Hudaý bilen bile gezdi, şeýlelikde, Hudaýyň äht baglaşan halkyndan bolan, ölümi datmaýan galyndy topary aňlatdy. Şol galyndy topar Ylham kitabynyň ýedinji babynda uly märekeden tapawutlandyrylyp görkezilýän ýüz kyrk dört müňdür.
A tithe of 300 is 30, which is the symbol of a priest, and further, the number three, as a tithe of thirty, represents the godhead, as well as the counterfeit godhead of the dragon, the beast and the false prophet. Three also represents the threefold division of the church triumphant that is represented by King David who began to reign when he was thirty years old, the priest Joseph who began to serve when he was thirty years old and the prophet and priest Ezekiel who began his twenty-two years of ministry in the thirtieth year of the seventeenth jubilee cycle. As a priest he would be thirty years old.
300-iň ondan bir bölegi 30-dyr, bu bolsa ruhanynyň nyşanydyr; mundan başga-da, otuzyň ondan bir bölegi bolan üç diýen san Hudaýlygy, şeýle hem aždarhanyň, wagşy haýwanyň we ýalançy pygamberiň galp hudaýlygyny aňladýar. Üç diýen san, şeýle hem, otuz ýaşynda patyşalyk edip başlan Dawut patyşanyň, otuz ýaşynda gulluk edip başlan Ýusup ruhanynyň we on ýedinji ýubileý aýlawynyň otuzynjy ýylynda özüniň ýigrimi iki ýyllyk gullugyna başlan pygamber we ruhany Ezekiýeliň üsti bilen aňladylýan ýeňiş gazanan ýygnagyň üç bölege bölünişini aňladýar. Ruhany hökmünde ol otuz ýaşynda bolmalydy.
Each of the three symbolic entities represented as prophet, priest and king receives God’s seal of the seventh-day Sabbath at the waymark that introduces the siege. Two witnesses of death, along with the secondary witness of Jerusalem’s destruction in the year 66, provide three witnesses that the waymark of the siege is a ‘sign.’
Pygamber, ruhany we patyşa hökmünde şekillendirilýän üç simwoliki barlygyň her biri gabawyň başlangyjyny görkezýän sepgitde Hudaýyň ýedinji günki Sabat möhürini alýar. Ölüm baradaky iki şaýatlyk, Iýerusalimiň 66-njy ýylda weýran edilmegi baradaky ikinji derejeli şaýatlyk bilen bilelikde, gabaw sepgidiniň «alamat» bolup durýandygyny tassyklaýan üç şaýatlygy emele getirýär.
The Waymark of Transition
Geçişiň ýol belgisi
When the siege begins, God’s threefold church triumphant is sealed, as represented by Lamech. The death of Ezekiel’s wife identifies that at the very same waymark the former covenant people are fully passed by. The waymark identifies the transition from Laodicea unto Philadelphia, which is also portrayed as the church militant transitioning unto the church triumphant, thus becoming the eighth church that is of the seven. That waymark in the Millerite history of the third angel that spanned from October 22, 1844, unto the rebellion of 1863 represented the 1856 time period when both James and Ellen White began to identify the movement as Laodicean. In 1856 the Philadelphian Millerite movement transitioned into the Laodicean Millerite movement. Seven years later the Laodicean Millerite movement ended as the movement became the Laodicean Seventh-day Adventist church.
Gabaw başlananda, Lemek arkaly aňladylyşy ýaly, Hudaýyň üç bölekden ybarat ýeňiş gazanan ýygnagy möhürlenýär. Ezekiýeliň aýalynyň ölümi hut şol sepgitde öňki äht halkynyň bütinleý çetde galdyrylýandygyny görkezýär. Bu sepgit Laodikiýadan Filadelfiýa geçişi görkezýär; bu geçiş göreş alyp barýan ýygnagyň ýeňiş gazanan ýygnaga, şeýlelikde-de, şol ýediden bolan sekizinji ýygnaga öwrülmegi hökmünde hem suratlandyrylýar. Millerçileriň üçünji perişde bilen baglanyşykly, 1844-nji ýylyň 22-nji oktýabryndan 1863-nji ýyldaky gozgalaňa çenli dowam eden taryhyndaky şol sepgit Jeýms Waýtyň-da, Ellen Waýtyň-da hereketi laodikiýaly diýip häsiýetlendirip başlan 1856-njy ýyldaky döwri aňladýardy. 1856-njy ýylda filadelfiýaly millerçiler hereketi laodikiýaly millerçiler hereketine öwrüldi. Ýedi ýyldan soň hereketiň laodikiýaly Ýedinji gün adwentistleriniň ýygnagyna öwrülmegi bilen laodikiýaly millerçiler hereketi tamamlandy.
That waymark is also typified by 313 when the church of Smyrna ended and the church of Pergamus began. Together 1856’s transition from righteous Philadelphia to unrighteous Laodicea aligns with the transition of righteous Smyrna unto unrighteous Pergamus in 313, and the transition point also identifies the waymark as a sign. The siege begins with a sign, upon several witnesses. When the movement of the third angel which is made up of the one hundred and forty-four thousand is sealed at Lamech’s death, they are sealed and perfectly united as they are lifted up as an ensign, for the first waymark of the prophetic structure of the siege is a sign.
Şol ýol belligi Smirna ýygnagynyň döwri tamamlanyp, Pergam ýygnagynyň döwri başlanan 313-nji ýyl arkaly hem nyşanlaýyn görkezilýär. Bilelikde garalanda, 1856-njy ýylda dogruçyl Filadelfiýadan dogruçyl bolmadyk Laodikiýa geçilmegi 313-nji ýylda dogruçyl Smirnadan dogruçyl bolmadyk Pergama geçilmegi bilen gabat gelýär we geçiş nokady hem şol ýol belliginiň bir alamatdygyny görkezýär. Birnäçe şaýadyň güwäligine görä, gabaw bir alamat bilen başlanýar. Ýüz kyrk dört müňden ybarat bolan üçünji perişdäniň hereketi Lemegiň aradan çykan wagtynda möhürlenende, olar baýdak hökmünde ýokary galdyrylýarka möhürlenýärler we kämil agzybirlige eýe bolýarlar, çünki gabawyň pygamberlik gurluşynyň ilkinji ýol belligi bir alamatdyr.
John Palaiologos’ death identifies the waymark of Islam, when eastern Rome is forced into subjection by Islam. The siege and destruction of Jerusalem provide two witnesses of Babylon and Rome. Ezekiel’s period of one and a half years represents Laodiceans who refused to see and hear the warning message of being brought into the captivity of the king of the north. The sign of Cestius represents the Philadelphians that escape the king of the north. Those two signs address the internal prophetic message, as does Lamech’s 777. Line upon line, one class is taken into captivity at the siege and the other class escapes the hand of the king of the north.
Ioann Paleologyň ölümi yslamyň ýol belgisini görkezýär; şol wagt Gündogar Rim yslama tabyn bolmaga mejbur edilýär. Iýerusalimiň gabawa alynmagy we weýran edilmegi Wawilon bilen Rimiň iki şaýady bolup hyzmat edýär. Ezekiýeliň bir ýarym ýyllyk döwri demirgazyk patyşasynyň ýesirligine äkidiljekdikleri baradaky duýduryş habaryny görmegi we eşitmegi ret eden laodikiýalylary aňladýar. Sestiýiň alamaty demirgazyk patyşasyndan gaçyp gutulýan filadelfiýalylary aňladýar. Lemegiň 777-si ýaly, şol iki alamat hem içerki pygamberlik habaryna degişlidir. Setir üstüne setir ýörelgesine görä, bir topar gabaw wagtynda ýesirlige äkidilýär, beýleki topar bolsa demirgazyk patyşasynyň elinden gaçyp gutulýar.
John Palaiologos’ death represents the external prophetic message by identifying the role of Islam at the waymark where those represented by Lamech are sealed. Those who escape and those who are captured in the siege and destruction of Jerusalem emphasize that it is at the alpha waymark of the prophetic period of the siege where character is manifested. Those two classes are represented by the two Lamechs. One class gives a warning to Nashville, and the other class refuses.
Ioann Paleologyň ölümi Lamek arkaly aňladylýanlaryň möhürlenýän ýol belgisinde yslamyň ornuny kesgitlemek arkaly daşarky pygamberlik habaryny aňladýar. Iýerusalimiň gabawa alynmagy we weýran edilmegi wagtynda gaçyp gutulýanlar hem-de ýesir düşýänler häsiýetiň gabawyň pygamberlik döwrüniň hut alfa ýol belgisinde ýüze çykýandygyny nygtaýarlar. Şol iki topar iki Lamek arkaly aňladylýar. Bir topar Neşwille duýduryş berýär, beýleki topar bolsa mundan ýüz öwürýär.
And the Lord said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the Lord set a mark upon Cain, lest any finding him should kill him. Genesis 4:15.
Reb oňa: «Şonuň üçin Kabyly öldüren her kimden ýedi esse ar alynar» diýdi. Ony tapan hiç kim öldürmez ýaly, Reb Kabyla bir nyşan goýdy. Gelip çykyş 4:15.
The Mark of Rebellion
Pitnäniň nyşany
Cain received the mark of his rebellion. The mark of his rebellion was understood as a warning to mankind, that if they should kill Cain, they would receive God’s sevenfold judgment. In one sense the mark can be understood as God providing a protection for Cain, but prophetically it aligns with the warning mark of rebellion in the last book of the Bible. The mark of the beast in the omega book of Revelation was typified by Cain’s mark of rebellion in the alpha book of Genesis. The warning implicit in Cain’s mark is that any who demonstrate the same character as Cain would also be rejected and judged by God. The mark upon Cain aligns with the mark of the beast, and the warning emphasizes the command not to copy Cain’s rebellion of murdering his brother, which in Revelation is represented as the image of the beast. Copying Cain’s action is to form an image of Cain. Cain was given a sevenfold executive judgment, and in the sixth generation from Cain, Lamech identified that he had repeated the sin of his father, but that his judgment would be seven times seventy.
Kabyl öz pitneçiliginiň nyşanyny aldy. Onuň pitneçiliginiň nyşanyna adamzada berlen şeýle duýduryş hökmünde düşünilýärdi: eger Kabyly öldürseler, Hudaýyň ýedi esse jeza hökümine sezewar boljakdylar. Bir manyda bu nyşana Hudaýyň Kabyla gorag bermegi hökmünde düşünmek bolar, emma pygamberlik taýdan ol Mukaddes Kitabyň soňky kitabyndaky pitneçiligiň duýduryş nyşany bilen gabat gelýär. Omega kitaby bolan Ylhamdaky wagşy haýwanyň nyşany alfa kitaby bolan Gelip çykyşdaky Kabylyň pitneçilik nyşany arkaly öňünden şekillendirilipdi. Kabylyň nyşanynyň özünde jemlenen duýduryş şundan ybaratdyr: Kabylyňky ýaly häsiýet görkezýänleriň ählisi hem Hudaý tarapyndan ret ediler we olaryň üstünden höküm çykarylar. Kabyla goýlan nyşan wagşy haýwanyň nyşany bilen gabat gelýär we bu duýduryş Kabylyň öz doganyny öldürmek bilen eden pitneçiligini gaýtalamazlyk baradaky buýrugy nygtaýar; Ylhamda bu pitneçilik wagşy haýwanyň şekili hökmünde görkezilýär. Kabylyň eden hereketini gaýtalamak Kabylyň şekilini emele getirmekdir. Kabyla ýedi esse jeza beriji höküm çykaryldy, Kabyldan altynjy nesilde bolan Lemek bolsa öz atasynyň günäsini gaýtalandygyny, emma özüne beriljek jeza höküminiň ýetmişiň ýedi essesine barabar boljakdygyny ykrar etdi.
And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain a man to my wounding, and a young man to my hurt. If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold. Genesis 4:23, 24.
Lemek bolsa öz aýallary Ada bilen Silla şeýle diýdi: Sesime gulak asyň; eý, Lemegiň aýallary, sözlerimi diňläň: çünki meni ýaralany üçin bir adamy, maňa şikes ýetireni üçin hem bir ýigidi öldürdim. Eger Kabylyň ary ýedi esse alynjak bolsa, onda, hakykatdan-da, Lemegiň ary ýetmiş ýedi esse alnar. Gelip çykyş 4:23, 24.
The previous verse is the first of only three times that numbers in God’s Word are set forth in terms of multiplication. The last is as the first.
Öňki aýat Hudaýyň Sözünde sanlaryň köpeltmek amaly arkaly aňladylýan bary-ýogy üç ýagdaýynyň ilkinjisidir. Soňkusy hem ilkinjisi ýalydyr.
Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:21, 22.
Şonda Petrus onuň ýanyna gelip: «Eý Reb, doganym maňa garşy günä etse, men ony näçe gezek bagyşlamaly? Ýedi gezege çenlimi?» diýip sorady. Isa oňa: «Men saňa ýedi gezege çenli däl-de, ýetmiş gezek ýedi gezege çenli diýýärin» diýdi. Matta 18:21, 22.
Seventy times seven is four hundred and ninety, and there are three four-hundred-and-ninety-year periods in sacred history, and each represents a period of probationary time. There are four hundred and ninety years represented for the sanctuary, for the kings and for the host. The period for the kings began with Saul’s anointing in 1097 BC and continued unto Nebuchadnezzar’s first siege, when Daniel was taken captive in 607 BC.
Ýetmiş gezek ýedi dört ýüz togsana deňdir we mukaddes taryhda dört ýüz togsan ýyllyk üç döwür bolup, olaryň her biri synag möhletini aňladýar. Mukaddes mekan üçin hem, patyşalar üçin hem, goşun üçin hem dört ýüz togsan ýyllyk döwür görkezilýär. Patyşalara degişli döwür biziň eýýamymyzdan öňki 1097-nji ýylda Şawulyň başyna ýag çalynmagy bilen başlandy we biziň eýýamymyzdan öňki 607-nji ýylda, Danyýel ýesir alnanda, Nebukadnesaryň eden ilkinji gabawyna çenli dowam etdi.
The four hundred and ninety years of probationary time allotted to the sanctuary began with the dedication of Solomon’s temple in 1006 BC and continued unto the dedication of the post-exile temple in 516 BC. For the host the four hundred and ninety years was from 457 BC unto 34 AD.
Mukaddeshana üçin bellenen dört ýüz togsan ýyllyk synag möhleti Süleýmanyň ybadathanasynyň biziň eýýamymyzdan öňki 1006-njy ýylda bagyş edilmegi bilen başlanyp, sürgünden soňky ybadathananyň biziň eýýamymyzdan öňki 516-njy ýylda bagyş edilmegine çenli dowam etdi. Goşun üçin bolsa dört ýüz togsan ýyllyk döwür biziň eýýamymyzdan öňki 457-nji ýyldan biziň eýýamymyzyň 34-nji ýylyna çenli dowam etdi.
Beginning with Cain’s sevenfold warning judgment message and mark, unto Lamech’s seventy times sevenfold represents a symbolic four-hundred-and-ninety-year probationary period. The rebellion represented by the mark of Cain is represented as progressively escalating, in agreement with God’s motivation for sending the flood.
Kabylyň ýedi esse jeza barada duýdurýan höküm habaryndan we nyşanyndan başlap, Lemegiň ýetmiş gezek ýedi essesine çenli bolan aralyk dört ýüz togsan ýyllyk simwoliki synag döwrüni aňladýar. Kabylyň nyşany bilen aňladylýan pitne, Hudaýyň suw joşgunyny ibermeginiň sebäbine laýyk gelýän görnüşde, barha güýçlenýän hökmünde suratlandyrylýar.
And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. And it repented the Lord that he had made man on the earth, and it grieved him at his heart. And the Lord said, I will destroy man whom I have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them. Genesis 6:5–7.
Huda ýer ýüzünde adamyň ýamanlygynyň örän uludygyny we onuň ýüregindäki ähli pikir-hyýallarynyň hemişe diňe ýamanlykdan ybaratdygyny gördi. Reb ýer ýüzünde adamy ýaradandygyna ökündi, ýüregi gyýyldy. Reb şeýle diýdi: «Men ýaradan adamy ýer ýüzünden ýok etjek — adamy-da, haýwanlary-da, süýrenijileri-de, asman guşlaryny-da; çünki olary ýaradandygyma ökünýärin». Gelip çykyş 6:5–7.
The Lamech of Cain’s sixth generation is set forth as a marked class of rebels in contrast with the Lamech of the line of Seth. Both Lamechs’ testimonies identify a close of probation: one by the expression of 490, and the other by his death. Both contain numerical symbolism that is directly associated with the threefold makeup of the church triumphant. Cain’s Lamech aligns with the three 490-year periods for the kings, the sanctuary and the host, and Seth’s Lamech contains the seal of seven for the prophet, priest and king. Seth’s Lamech is the second of the three angels of Revelation fourteen, and Cain’s Lamech is the third angel that presents the warning of the beast, his image, the mark and the number of his name. Revelation fourteen, verses 9/11 identify those that receive the curse of Cain.
Kabylyň altynjy neslinden bolan Lemek, Şitiň neslinden bolan Lemekden tapawutlylykda, aýratyn alamaty bolan pitneçiler topary hökmünde görkezilýär. Lemekleriň ikisi-de öz şaýatlygy arkaly synag möhletiniň tamamlanmagyny görkezýär: biri 490 sanynyň aňladylyşy arkaly, beýlekisi bolsa öz ölümi arkaly. Olaryň ikisinde-de ýeňiş gazanan ýygnagyň üç bölekli gurluşy bilen gönüden-göni baglanyşykly san simwolikasy bar. Kabylyň neslinden bolan Lemek patyşalara, mukaddes mekana we goşuna degişli üç sany 490 ýyllyk döwre gabat gelýär, Şitiň neslinden bolan Lemek bolsa pygambere, ruhana we patyşa degişli ýedi sanynyň möhürini özünde jemleýär. Şitiň neslinden bolan Lemek Ylham kitabynyň on dördünji babyndaky üç perişdäniň ikinjisidir, Kabylyň neslinden bolan Lemek bolsa wagşy haýwan, onuň şekili, nyşan we onuň adynyň sany baradaky duýduryşy ýetirýän üçünji perişdedir. Ylham kitabynyň on dördünji babynyň 9/11-nji aýatlary Kabylyň näletine duçar bolýanlary görkezýär.
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 for ever 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. Revelation 14:9–11.
Üçünji perişde hem olaryň yzyna düşüp, batly ses bilen şeýle diýdi: Kim wagşy haýwana we onuň şekiline sežde etse, maňlaýyna ýa-da eline onuň nyşanyny goýdursa, şol hem Hudaýyň gazabynyň şerabyndan içer; bu şerap Onuň gahar käsesine hiç zat garylman guýlandyr. Ol mukaddes perişdeleriň öňünde we Guzynyň öňünde ot we kükürt bilen azaba sezewar ediler. Olaryň azabynyň tüssesi ebedi-ebedilik ýokary göteriler; wagşy haýwana we onuň şekiline sežde edýänleriň hem-de onuň adynyň nyşanyny kabul edýän her bir adamyň ne gündiz, ne-de gije dynçlygy bolmaz. Ylham 14:9–11.
Revelation 15:2 identifies those represented by Seth’s Lamech:
Ylham 15:2-de Şetiň neslinden bolan Lemegiň haýsy adamlary aňladýandygy görkezilýär:
And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. Revelation 15:2.
Men ot bilen garyşan aýna deňzine meňzeş bir zat gördüm; wagşy haýwanyň, onuň şekiliniň, onuň nyşanynyň we onuň adynyň sanynyň üstünden ýeňiş gazananlaryň Hudaýyň arfalaryny ellerinde tutup, şol aýna deňziniň üstünde durandyklaryny hem gördüm. Ylham 15:2.
Seth’s Lamech marks the closed door by his death. Cain’s Lamech marks the closed door four hundred and ninety years of probationary time. Cain’s mark was to be seen as a warning against a character that manifested three primary prophetic attributes. He refused to enter into the worship of God according to God’s direction; he manifested a jealous rage and murdered his younger brother and thirdly, he refused to repent.
Şetiň neslinden bolan Lemek öz ölümi bilen ýapyk gapyny alamatlandyrýar. Kabylyň neslinden bolan Lemek bolsa dört ýüz togsan ýyllyk synag möhleti bilen ýapyk gapyny alamatlandyrýar. Kabylyň nyşany üç sany esasy pygamberlik aýratynlygyny ýüze çykaran gylyk-häsiýetden ägä bolmak barada duýduryş hökmünde görülmelidi. Ol Hudaýyň görkezmesine laýyklykda Hudaýa ybadat etmäge girişmekden ýüz öwürdi; ol göriplikden dörän gazabyny ýüze çykardy we öz inisini öldürdi hem-de üçünjiden, toba etmekden ýüz öwürdi.
Cain had broken the first table of the Ten Commandments which identifies mankind’s relation to God and the second table identifies mankind’s relationship to mankind. The mark of his rebellion identified him as lawless, with no repentance. Cain and Lamech identify the closed door of the third angel at the soon-coming Sunday law. Enoch, Methuselah, Lamech and Noah represent the history that begins with the arrival of the first angel, represented by Enoch, the arrival of Lamech as the second angel, the arrival of Methuselah as the midnight cry that empowers the second angel’s message of Lamech and then Noah as the third angel identifies the closed door of the flood.
Kabyl adamzadyň Hudaý bilen gatnaşygyny kesgitleýän On tabşyrygyň birinji tagtasyndaky tabşyryklary bozupdy; ikinji tagta bolsa adamlaryň biri-biri bilen gatnaşygyny kesgitleýär. Onuň pitneçiliginiň nyşany onuň kanuna boýun egmeýändigini we toba etmändigini görkezýärdi. Kabyl bilen Lemek tizara kabul ediljek ýekşenbe kanuny döwründe üçünji perişdäniň ýapylan gapysyny görkezýärler. Hanok, Metuşelah, Lemek we Nuh Hanok arkaly aňladylýan birinji perişdäniň gelmegi bilen başlanýan taryhy şekillendirýärler: Lemek ikinji perişde hökmünde gelýär, Metuşelah Lemek arkaly berilýän ikinji perişdäniň habaryny güýçlendirýän ýarygije çagyryşy hökmünde gelýär, soňra bolsa Nuh üçünji perişde hökmünde suw joşgunyndaky ýapylan gapyny görkezýär.
Lamech died five years before the flood and identifies that five symbolic years before the door closes at the soon-coming Sunday law. It is at the Lamech’s death of 777 that the sealing of church triumphant is accomplished. Then seven days before the door was supernaturally closed on the ark, the animals began to go into the ark.
Lemek sil bolmazyndan bäş ýyl öň aradan çykdy we bu, ýakyn wagtda giriziljek ýekşenbe kanuny bilen gapynyň ýapylmagyndan bäş simwoliki ýyl öňki wagty aňladýar. Hut Lemegiň 777 ýaşynda aradan çykan pursadynda ýeňiş gazanan ýygnagyň möhürlenmegi tamamlanýar. Soňra, gäminiň gapysy gudrat bilen ýapylmazyndan ýedi gün öň, haýwanlar gämä girip başladylar.
The day that Methuselah died was the first of those seven days. The last warning before the door closed was the twofold message of a visual presentation of animals accompanied with the fulfillment of a prophecy that had been sounded throughout the history of the oldest man that ever died. That prophecy was contained in the name of Methuselah which means ‘when he dies, it shall come.’
Metuşelahyň aradan çykan güni şol ýedi günüň birinjisidi. Gapy ýapylmazdan öňki soňky duýduryş, haýwanlaryň göz öňünde görkezilmegi hem-de şu wagta çenli aradan çykan adamlaryň iň uzak ýaşanynyň bütin ömrüniň dowamynda ýaňlanyp gelen pygamberligiň berjaý bolmagy arkaly berlen iki bölekden ybarat habardy. Şol pygamberlik Metuşelahyň ‘ol ölende, bu geler’ diýen manyny aňladýan adynda jemlenipdi.
The final warning message for mankind must of prophetic necessity be a twofold message as represented by the seven days of migrating animals that began with the death of Methuselah in fulfillment of Enoch’s prophecy that was proclaimed through the name of his son. The seven days of animal migration identify the twofold message of Methuselah’s death and the migrating animals as the sealing message of the third angel. Jesus always illustrates the end with the beginning, and in Revelation the third angel of Revelation eighteen is joined by the second voice of verse four, just as the midnight cry joined the second angel’s message. The final warning message is always set forth as an internal and external message as represented by the prophetic relationship of the churches and the seals in the book of Revelation. The final warning message in Daniel eleven is the message of the north and the east. Methuselah and the migrating animals were the twofold final warning message in the time of Noah.
Adamzat üçin soňky duýduryş habary, Hanogyň öz oglunyň ady arkaly yglan edilen pygamberliginiň berjaý bolmagy hökmünde Metuşelahyň ölümi bilen başlanan haýwanlaryň ýedi günlük göçüşinde şekillendirilişi ýaly, pygamberligiň talaby boýunça iki bölekden ybarat bolmalydyr. Haýwanlaryň göç eden ýedi güni Metuşelahyň ölümi we göç edýän haýwanlar arkaly berlen iki bölekden ybarat habaryň üçünji perişdäniň möhürleýji habarydygyny görkezýär. Isa ahyry hemişe başlangyç arkaly düşündirýär we Ylham kitabynda, edil ýarygijeki çagyryşyň ikinji perişdäniň habaryna goşulyşy ýaly, Ylham kitabynyň on sekizinji babyndaky üçünji perişdä dördünji aýatdaky ikinji ses goşulýar. Ylham kitabyndaky ýygnaklar bilen möhürleriň arasyndaky pygamberlik baglanyşygynda şekillendirilişi ýaly, soňky duýduryş habary hemişe içerki we daşarky habar hökmünde beýan edilýär. Danyýel kitabynyň on birinji babyndaky soňky duýduryş habary demirgazygyň we gündogaryň habarydyr. Metuşelah we göç edýän haýwanlar Nuhuň döwründe iki bölekden ybarat soňky duýduryş habarydy.
The death of Lamech with the mark of 777 aligns with the beginning of the siege, when Ezekiel’s wife died. It is there that the faithful, represented by the line of Seth, are sealed, and it is also there that those represented by the line of Cain receive the mark. Enoch was the seventh from Adam and he represents the alpha waymark in a period that ends with both the last and the first generation represented by the number eight. Both Lamechs identify the close of probation, and Lamech’s death represents a closed door of probation at the beginning of the siege.
777 belgisi bilen baglanyşykly Lemegiň ölümi gabawyň başlanmagyna, ýagny Ezekiýeliň aýalynyň ölen wagtyna gabat gelýär. Hut şol pursatda Şetiň nesli arkaly aňladylýan wepalylar möhürlenýär, Kabylyň nesli arkaly aňladylýanlar hem hut şol pursatda belgini alýar. Hanok Adam atadan sanalanda ýedinjidi we ol soňky nesliň-de, ilkinji nesliň-de sekiz sany bilen aňladylmagy bilen tamamlanýan döwrüň alfa ýol belgisini aňladýar. Her iki Lemek hem synag möhletiniň tamamlanmagyny görkezýär, Lemegiň ölümi bolsa gabawyň başlanýan pursadynda synag möhletiniň gapysynyň ýapykdygyny aňladýar.
Enoch was the alpha of the prophetic history and he must of prophetic necessity identify an omega of prophetic history. That omega is represented by the eight souls who went from the old world unto the new world without tasting of death. Enoch and the eight souls did not see death before they arrived in the new earth. The old world ended in the seven days of animal migration and the new world began with seven days of no rain. Then beginning on the 17th day, for five months there was nothing but rain until God restrained the rain at the end of the five months on the seventeenth day.
Hanok pygamberlik taryhynyň alfasydy we ol pygamberlik zerurlygynyň talabyna görä pygamberlik taryhynyň omegasyny kesgitlemelidir. Şol omega ölümi datman köne dünýäden täze dünýä geçen sekiz jan arkaly aňladylýar. Hanok we şol sekiz jan täze ýere baryp ýetmezlerinden öň ölümi görmändiler. Köne dünýä haýwanlaryň göç eden ýedi gününde tamamlandy, täze dünýä bolsa ýagyşsyz ýedi gün bilen başlandy. Soňra 17-nji günden başlap, Hudaý bäş aýyň ahyrynda, on ýedinji günde ýagyşy saklaýança, bäş aýlap diňe ýagyş ýagdy.
Five Months
Bäş aý
There are two witnesses to five months in Revelation nine and there are three distinct time prophecies in the chapter. The first five months is set forth in verse five; the second five months is in verse ten and the three hundred and ninety-one years and fifteen days is located in verse fifteen. Verses 5, 10 and 15 identify the time prophecy of Islam with two witnesses of five months at the beginning of the prophetic period. Verses 5 and 10 both identify a period of five months, so line upon line verse five and verse ten add up to fifteen. So, the first five months is 15 and the three hundred and ninety-one years and fifteen days is set forth in verse 15. The sequence and structure of verses 5, 10 and 15 identify two fifteens, and in the first two verses that together add up to fifteen, there are two one-hundred-and-fifty-year time prophecies.
Ylham kitabynyň dokuzynjy babynda bäş aýa şaýatlyk edýän iki şaýat bar we bu bapda wagt baradaky üç aýratyn pygamberlik bar. Ilkinji bäş aý bäşinji aýatda beýan edilýär; ikinji bäş aý onunjy aýatda, üç ýüz togsan bir ýyl we on bäş gün bolsa on bäşinji aýatda görkezilýär. 5-nji, 10-njy we 15-nji aýatlar pygamberlik döwrüniň başynda bäş aýa şaýatlyk edýän iki şaýat arkaly yslam baradaky wagt pygamberligini kesgitleýär. 5-nji we 10-njy aýatlaryň ikisi-de bäş aýlyk döwri görkezýär, şonuň üçin setir üstüne setir goýlanda, bäşinji aýat bilen onunjy aýadyň jemi on bäş bolýar. Şeýlelikde, ilkinji bäş aý 15 bolýar, üç ýüz togsan bir ýyl we on bäş gün bolsa 15-nji aýatda beýan edilýär. 5-nji, 10-njy we 15-nji aýatlaryň yzygiderliligi we gurluşy iki sany on bäşligi görkezýär we jemi on bäş bolýan ilkinji iki aýatda ýüz elli ýyllyk iki wagt pygamberligi bar.
Verse fifteen gives the time prophecy of three hundred and ninety-one years and fifteen days. Christ has woven fifteen into three verses, and using the prophetic time set forth within those very same verses, He made a distinction between the number 15 represented by adding verses five and ten, in order to create a doubling of fifteen when aligned with verse fifteen. Then Christ ended all three interconnected prophecies with fifteen days.
On bäşinji aýat üç ýüz togsan bir ýyl we on bäş günlük döwür baradaky pygamberligi beýan edýär. Mesih on bäş sanyny üç aýata siňdirdi we hut şol aýatlaryň özünde beýan edilen pygamberlik wagtyndan peýdalanyp, Ol bäşinji we onunjy aýatlary goşmak arkaly aňladylýan 15 sanyny, on bäşinji aýat bilen utgaşdyrylanda on bäşi iki esse etmek maksady bilen, tapawutlandyrdy. Soňra Mesih özara baglanyşykly üç pygamberligiň ählisini on bäş gün bilen tamamlady.
The key of the chapter is the battle of Nineveh in 627, followed five years later in 632 by the death of Mohammed that begins the first five-month prophecy. Ten years after the death of Mohammed the armies of Persia were destroyed in agreement with Mohammed’s prediction that the two powers of Persia and Rome would both be defeated. Revelation nine therefore begins with a line of history at the battle of Nineveh between Persia and Rome. Then five years later Mohammed dies, thus beginning the one hundred and fifty years of verse five. Ten years later Persia is defeated at the battle of Nahavand in 642. Islam called the battle of Nahavand, “the victory of victories.” The first fifteen years of Revelation nine represent a period of five years followed by ten. The last time prophecy concluded on August 11, 1840. Ten days before the event, Josiah Litch published his updated prediction of the cessation of the Ottoman supremacy. The last fifteen days of Islam of Revelation chapter nine are divided by the work of Josiah Litch, into five days, followed by ten days, for Jesus always illustrates the end with the beginning.
Bu babyň açary 627-nji ýylda bolan Ninewiýa söweşidir; ondan bäş ýyl soň, 632-nji ýylda Muhammediň aradan çykmagy bilen ilkinji bäş aýlyk pygamberlik döwri başlanýar. Muhammet aradan çykandan on ýyl soň, onuň Pars we Rim atly iki döwletiň hem ýeňiljekdigi barada öňünden aýdan sözüne laýyklykda Pars goşunlary derbi-dagyn edildi. Şonuň üçin Ylham kitabynyň dokuzynjy babyndaky taryhy wakalaryň yzygiderliligi Pars bilen Rimiň arasyndaky Ninewiýa söweşinden başlanýar. Soňra bäş ýyl geçenden soň Muhammet aradan çykýar, şeýlelikde, bäşinji aýatda agzalýan ýüz elli ýyllyk döwür başlanýar. On ýyl soň, 642-nji ýylda Pars döwleti Nahawand söweşinde ýeňilýär. Yslam Nahawand söweşini «ýeňişleriň ýeňşi» diýip atlandyrdy. Ylham kitabynyň dokuzynjy babyndaky ilkinji on bäş ýyl bäş ýyllyk döwri we onuň yzyndan gelýän on ýyllyk döwri aňladýar. Wagta degişli iň soňky pygamberlik 1840-njy ýylyň 11-nji awgustynda tamamlandy. Bu wakadan on gün öň Josaýa Liç Osmanlylaryň agalygynyň tamamlanjakdygy baradaky täzelenen çaklamasyny çap etdi. Ylham kitabynyň dokuzynjy babyndaky yslamyň soňky on bäş güni Josaýa Liçiň işi arkaly ilki bäş güne, soňra bolsa on güne bölünýär, çünki Isa hemişe ahyry başlangyç arkaly aýdyň görkezýär.
We will continue these things in the next article.
Bu meseleler baradaky gürrüňimizi indiki makalada dowam etdireris.