The great controversy between Christ and Lucifer (the Light Bearer) began in heaven, and God allowed a time of probation. When Lucifer propagated his rebellion a period of time was allowed for the fruit of the Light Bearer’s rebellion to be manifested. When God determined that the probationary period had ended, Lucifer’s name changed from Lucifer the Light Bearer, to Satan, the Adversary. For Satan and the angels who had joined in his rebellion the probationary period had ended, and they were cast out of heaven, and condemned to everlasting fire.
Mesih bilen Lusiferiň (Nur Getirijiniň) arasyndaky uly dawaly ýagdaý gökde başlandy, we Hudaý synag üçin bir döwri ýol berdi. Lusifer öz pitnesini ýaýradanda, Nur Getirijiniň pitnesiniň miwesiniň aýan bolmagy üçin belli bir wagt ýol berildi. Hudaý synag döwrüniň tamamlanandygyny kesgitlände, Lusiferiň ady Lusifer, ýagny Nur Getirijiden, garşydaş bolan Şeýtana üýtgedi. Şeýtan we onuň pitnesine goşulan perişdeler üçin synag döwri tamamlandy, we olar gökden kowuldylar hem-de ebedi oda höküm edildiler.
Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. Matthew 25:41.
Soňra Ol çep tarapdaky olara hem diýer: Menden aýrylyň, eý näletlenenler, iblis we onuň perişdeleri üçin taýýarlanan ebedi oda gidiň. Matta 25:41.
The great controversy between Christ and Satan, thereafter arrived in the Garden of Eden, and once again God included a time of probation. When Satan accused God of lying about death and the fruit of the tree, and seduced Eve to join in his rebellion, a period of time was again allowed for the fruits of Satan’s rebellion to be manifested upon earth as it had been in heaven. Satan there received the additional name of the Devil, which means “the Accuser”. When probationary time (for the sons of Adam who have joined in Satan’s rebellion) ends, those sons of Adam will be condemned to everlasting fire.
Mesih bilen Şeýtanyň arasyndaky beýik dawa soňra Ädem bagyna-da gelip ýetdi, we Hudaý ýene bir gezek synag möhletini berdi. Şeýtan Hudaýy ölüm we agajyň miwesi baradaky sözünde ýalançylykda aýyplap, Howany öz gozgalaňyna goşulmaga meýillendirende, Şeýtanyň gozgalaňynyň miweleriniň gökde bolşy ýaly ýerde-de ýüze çykmagy üçin ýene bir möhlet berildi. Şol ýerde Şeýtan goşmaça “Iblis” adyny aldy; bu “Aýyplaýjy” diýmegi aňladýar. Synag möhleti (Şeýtanyň gozgalaňyna goşulan Adam ogullary üçin) tamam bolanda, şol Adam ogullary ebedi oda höküm ediler.
And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, And prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. Revelation 12:7–9.
Gökde uruş boldy: Mihail we onuň perişdeleri ajdarha garşy söweşdiler; ajdarha-da, öz perişdeleri bilen bilelikde, söweşdi, emma üstün çykyp bilmedi; indi olaryň gökde hiç bir orunlary tapylmady. Şeýlelikde, bütin dünýäni azdyrýan, Iblis we Şeýtan diýlip atlandyrylýan şol gadymy ýylan — beýik ajdarha — ýere taşlandy; onuň perişdeleri-de onuň bilen bilelikde taşlandy. Ylham 12:7–9.
The warfare in heaven in the beginning of the great controversy illustrates the warfare in the ending of the great controversy, for the Alpha and Omega always illustrate the end of a thing, with the beginning of a thing. The description of the warfare that took place in heaven is introduced by a great wonder in heaven.
Beýik göreşiň başynda gökde bolan uruş, beýik göreşiň ahyryndaky urşy suratlandyrýar, çünki Alfa we Omega hemişe bir zadyň ahyryny onuň başlangyjy bilen bilelikde görkezýär. Gökde bolup geçen uruşuň beýany gökde uly bir ajaýyp alamat bilen girizilýär.
And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. Revelation 12:1, 2.
Gökde beýik bir ajaýyp alamat göründi: güne geýnen bir aýal, aý onuň aýaklarynyň astynda, kellesiniň üstünde bolsa on iki ýyldyzdan ybarat täç bardy. Ol göwreli bolup, çaga dogurmak ezýetinde aglap, dogum sancysyndan kösenýärdi. Ylham 12:1, 2.
When the final conflict of the great controversy between Christ and Satan occurs, which is while probationary time is still in effect; the battlefield is represented in the Revelation of Jesus Christ as being in heaven. This truth is now being unsealed. The apostle Paul speaks of three heavens.
Mesih bilen Şeýtanyň arasyndaky beýik göreşiň soňky çaknyşygy, synag möhleti heniz dowam edýärkä ýüze çykanda, söweş meýdany Isa Mesihiň Ylhamynda asmanda hökmünde görkezilýär. Bu hakykat häzir açylyp berilýär. Resul Pawlus üç asman hakynda aýdýar.
“The apostle Paul early in his Christian experience was given special opportunities to learn the will of God concerning the followers of Jesus. He was ‘caught up to the third heaven,’ ‘into paradise, and heard unspeakable words, which it is not lawful for a man to utter.’ He himself acknowledged that many ‘visions and revelations’ had been given him ‘of the Lord.’ His understanding of the principles of gospel truth was equal to that of ‘the very chiefest apostles.’ 2 Corinthians 12:2, 4, 1, 11. He had a clear, full comprehension of ‘the breadth, and length, and depth, and height’ of ‘the love of Christ, which passeth knowledge.’ Ephesians 3:18, 19.” Acts of the Apostles, 469.
Resul Pawlus hristian tejribesiniň irki döwründe Isanyň yzyna eýerijiler babatda Hudaýyň islegini öwrenmek üçin aýratyn mümkinçiliklere eýe boldy. Ol “üçünji göge çenli alnyp gidildi”, “jennete alnyp gidildi we ynsanyň aýtmagy üçin rugsat berilmedik, beýan edip bolmajak sözleri eşitdi.” Özi hem oňa “Reb tarapyndan” köp “görünişleriň we ylhamlaryň” berlendigini boýun aldy. Hoş habar hakykatynyň ýörelgelerine bolan düşünjesi “iň beýik resullaryň” düşünjesi bilen deňdi. 2 Korinfliler 12:2, 4, 1, 11. Ol “Mesihiň ähli aň-bilimden ýokary bolan söýgüsiniň” “ini, uzynlygy, çuňlugy we beýikligini” aýdyň hem doly düşünýärdi. Efesliler 3:18, 19.” Resullaryň Işleri, 469.
The warfare in the beginning of the great controversy began in the third heaven, and the warfare at the ending of the great controversy ends in the first heaven. There are three heavens, the first being the heaven that represents the atmosphere of planet earth. The second heaven is the sun, moon, and stars. The third heaven is what Sister White called “paradise,” and it represents the location of God’s throne. It is in the very presence of God’s command center that the Light Bearer, Lucifer initiated his rebellion.
Beýik çekeleşigiň başyndaky söweş üçünji asmanda başlady, beýik çekeleşigiň ahyryndaky söweş bolsa birinji asmanda tamamlanýar. Üç asman bar: birinjisi ýer ýüzüniň atmosferasyny aňladýan asmandyr. Ikinji asman gün, aý we ýyldyzlardyr. Üçünji asman bolsa Uayt uýanyň “jennet” diýip atlandyran ýeridir we ol Hudaýyň tagtynyň ýerleşýän ornuny aňladýar. Hut Hudaýyň dolandyryş merkeziniň gös-göni huzurynda Nur Göteriji Lýusifer öz gozgalaňyna girişdi.
The third heaven is where some prophets, including Sister White have been taken to in vision. When Paul was there, he was shown the history of the awakening of the dead dry bones that had been slain in the street on July 18, 2020, and the events that followed with the birth of the one hundred and forty-four thousand. Paul was forbidden to share that history, for that history was represented as a history that was not lawful to “utter.” Paul died a little over thirty years before John the Revelator received the vision of the Revelation of Jesus Christ. John, as with Paul, heard what was “uttered” by the seven thunders, and he too was told not to write what was “uttered.” What the seven thunders “uttered” was to remain sealed until the end of the three and a half symbolic days that the two witnesses had been dead in the street.
Üçünji asman — käbir pygamberleriň, şol sanda uýam Waýtyň hem görnüşde alnyp gidilen ýeridir. Paul şol ýerde bolanda, oňa 2020-nji ýylyň 18-nji iýulynda köçede öldürilen gury süňkleriň oýanyşynyň taryhy hem-de onuň yzýany bilen ýüz kyrk dört müňüň dünýä inmegi bilen bagly wakalar görkezildi. Paula şol taryhy paýlaşmak gadagan edildi, çünki şol taryh “aýtmaga” rugsat edilmeýän bir taryh hökmünde görkezilipdi. Paul Ysa Mesihiň Ylhamy baradaky görnüşi alan Ylhamçy Ýahýadan biraz gowrak otuz ýyl öň aradan çykdy. Ýahýa-da, Paul ýaly, ýedi gümmürdisiň “aýdanlaryny” eşitdi, we oňa hem “aýdylanlary” ýazmazlyk tabşyryldy. Ýedi gümmürdisiň “aýdanlary”, iki şaýadyň köçede öli ýatan üç ýarym nyşanly gününiň ahyryna çenli möhürli galmalydy.
And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:4.
Ýedi gök gürrüldisi öz seslerini çykaranda, men ýazjak boldum; emma asmandan maňa şeýle diýýän bir ses eşitdim: “Ýedi gök gürrüldisiniň aýdanlaryny möhürle, olary ýazma”. Ylham 10:4.
All the prophets testify of the “last days” of the investigative judgment, and those “last days” specifically began on September 11, 2001, and they have now reached the point where the sealing begins. The sealing begins at the ending of the three and a half symbolic days that the two slain witnesses were lying in the street. All the prophets agree with one another. Paul saw the battlefield of the last probationary war, that takes place in the first heaven. The battlefield of the last probationary war, that takes place within the first heaven, parallels the battlefield of the first probationary war, that took place in the third heaven. It might appear unnecessary to identify the battlefields as battles of the probationary war, but Satan, who was the adversary of Christ in the first battle and is the adversary of the one hundred and forty-four thousand in the last battle, knows his time is short. He knows it is a battle set within the field of probationary time. Do we?
Ähli pygamberler derňew hökümçiliginiň “soňky günleri” barada şaýatlyk edýärler, we şol “soňky günler” aýratynlykda 2001-nji ýylyň 11-nji sentýabrynda başlandy, indi bolsa olar möhürlemegiň başlanýan derejesine ýetdi. Möhürlemek, öldürilen iki şaýadyň köçede ýatyp geçiren simwoliki üç ýarym gününiň tamamlanmagynda başlanýar. Ähli pygamberler biri-biri bilen ylalaşýarlar. Pawlus birinji asmanda bolup geçýän soňky synag möhletli urşuň söweş meýdanyny gördi. Birinji asmanda bolup geçýän soňky synag möhletli urşuň söweş meýdany, üçünji asmanda bolup geçen ilkinji synag möhletli urşuň söweş meýdanyna gabat gelýär. Söweş meýdanlaryny synag möhletli urşuň söweşleri hökmünde kesgitlemek gereksiz ýaly görünip biler, emma ilkinji söweşde Mesihiň garşydaşy bolan we soňky söweşde ýüz kyrk dört müňüň garşydaşy bolan Şeýtan öz wagtynyň gysgadygyny bilýär. Ol munuň synag möhletiniň wagtynyň meýdanynyň çäginde goýlan bir söweşdigini bilýär. Biz bilýärismi?
In 1840, the mighty angel descended and empowered the first angel’s message. The Protestants of that generation were then tested and they ended up with a name of rebellion attached to them as they were labeled the daughters of Babylon. Lucifer’s name also changed during his probationary testing time. The mighty angel that descended in 1840, typified the mighty angel of Revelation eighteen that descended on September 11, 2001. The investigative judgment had not yet begun in 1840, for it was still four years in the future, but the Protestants still provided a prophetic representation of the judgment of the living, for when the angel descended in 1840, their probationary testing time began. When the angel of Revelation eighteen descended in 2001, the judgment in heaven changed from the judgment of the dead, unto the judgment of the living.
1840-njy ýylda kuwwatly perişde inip, birinji perişdäniň habaryny güýçlendirdi. Şol nesliň protestantlary şonda synagdan geçirildi we olar ahyrsoňy “Babiliň gyzlary” diýlip atlandyrylyp, özlerine gozgalaň ady ýapyşdy. Lusiferiň ady hem onuň synag möhletinde üýtgedi. 1840-njy ýylda inen kuwwatly perişde, 2001-nji ýylyň 11-nji sentýabrynda inen Ylhamyň on sekizinji babyndaky kuwwatly perişdäniň öňden berlen nusgasydy. 1840-njy ýylda derňew hökümi entek başlanmandy, çünki onuň başlanmagyna heniz dört ýyl bardy; emma protestantlar şonda-da dirileriň hökümini pygamberlik taýdan şekillendirýän beýany berdiler, sebäbi 1840-njy ýylda perişde inende, olaryň synag möhleti başlady. 2001-nji ýylda Ylhamyň on sekizinji babyndaky perişde inende, gökdäki höküm ölüleriň hökümi bolmakdan dirileriň hökümine geçdi.
On July 18, 2020, the first disappointment for the movement of the third angel, which is typified by the first disappointment of the movement of the first angel, arrived. In the movement at the beginning, the testing process of the Protestants ended at the waymark of the first disappointment, and then the testing of the first movement began. On July 18, 2020, the judgment process took another step forward, for the message that was to arrive at the end of the wilderness of three and a half days would not only be the perfect and final fulfillment of the message of the Midnight Cry, but it would also prophetically mark the arrival of the sealing of the one hundred and forty-four thousand.
2020-nji ýylyň 18-nji iýulynda, ilkinji perişdäniň hereketiniň ilkinji lapykeçligi bilen öňden nyşanlanan üçünji perişdäniň hereketi üçin ilkinji lapykeçlik gelip ýetdi. Başlangyçdaky hereketde protestantlaryň synag prosesi ilkinji lapykeçligiň ýol belgisine çenli tamamlandy, soňra bolsa ilkinji hereketiň synagy başlandy. 2020-nji ýylyň 18-nji iýulynda höküm prosesi ýene bir ädim öňe gitdi, çünki üç ýarym günlük çölüň ahyrynda gelip ýetmeli bolan habar diňe Gijäniň ýaryndaky nalyşyň habarynyň kämil we soňky ýerine ýetirilmesi bolman, eýsem pygamberlik taýdan bir ýüz kyrk dört müňüň möhürlenmeginiň gelip ýetendigini hem belläp geçjekdi.
And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer’s inkhorn by his side; And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. Ezekiel 9:3, 4.
Ysraýyl Hudaýynyň şöhraty öz bolan kerubyň üstünden öýüň bosagasyna göterildi. Ol gapdalynda ýazuwçy syýa gapjygyny göterýän zygyr geýimli adamy çagyrdy. Reb oňa diýdi: «Şäheriň içinden, Iýerusalimiň içinden geç-de, onuň içinde edilýän ähli ýigrençli işlere ah çekip, nalap aglaýan adamlaryň maňlaýlaryna bir nyşan goý». Ezekiel 9:3, 4.
The process of sealing the one hundred and forty-four thousand began at their birth, which was also their resurrection. The message of the four winds brings the dead dry bones to life, and the message of the four winds is the message of the sealing of the one hundred and forty-four thousand. Paul and John both saw and heard the very history we are now living in, the history “that many prophets and righteous men have desired to see.” The history of the mighty movement of the third angel, that was typified by the mighty movement of the first angel.
Bir ýüz kyrk dört müňüň möhürleniş prosesi olaryň dogluşy bilen başlady; bu hem olaryň direlişi boldy. Dört ýeliň habary guran öli süňkleri dirildirýär, we dört ýeliň habary bir ýüz kyrk dört müňüň möhürlenişiniň habarydyr. Pawlus bilen Ýahýa ikisi-de häzir biziň ýaşap geçýän hut şol taryhymyzy, “köp pygamberleriň we dogruçyl adamlaryň görmegi arzuw eden” taryhyny gördüler we eşitdiler. Üçünji perişdäniň gudratly hereketiniň taryhy, birinji perişdäniň gudratly hereketi bilen öňden nyşan edilen şol taryhdyr.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
1840–1844-nji ýyllarda berlen ähli habarlara häzir güýçli täsir berilmeli, çünki ýoluny ýitiren adamlar köp. Bu habarlar ähli ybadathanalara ýetirilmelidir.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
Mesih şeýle diýdi: «Gözleriňiz bagtlydyr, çünki olar görýärler; gulaklaryňyz hem bagtlydyr, çünki olar eşidýärler. Çünki size hakykatdan aýdýaryn: köp pygamberler we dogruçyl adamlar siziň görýän zatlaryňyzy görmegi isläpdirler, emma görmändirler; siziň eşidýän zatlaryňyzy eşitmegi isläpdirler, emma eşitmändirler» [Matthew 13:16, 17]. 1843-nji we 1844-nji ýyllarda görülýän zatlary gören gözler bagtlydyr.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
Habary ýetirildi. Şeýle-de bu habary gaýtalap ýetirmekde hiç hili gijikdirme bolmaly däldir, çünki zaman alamatlary ýerine ýetýär; jemleýji iş ýerine ýetirilmelidir. Gysga wagtyň içinde uly bir iş amala aşyrylar. Ýakyn wagtda Hudaýyň bellemegi bilen beriljek bir habar ýaňlanýan batly nalyşa öwrüler. Şonda Daniel öz paýynda durar, öz şaýatlygyny bermek üçin. Manuscript Releases, 21-nji tom, 437.
The predominant theme of Lucifer’s initial warfare in heaven was communication. He was the light bearer who used his position to insinuate error into the minds of holy angels. We are told that the angels that imbibed in his rebellious ideas, did not even recognize that it was Lucifer that had seduced them into thinking the things they eventually thought about God. He was so subtle, as he was with Eve in the garden, that the angels who were once holy, came to believe the thoughts Satan had implanted in their minds, were their own original thoughts. Those seeds, eventually brought the fruit of eternal destruction.
Asmanda Lýusiferiň ilkinji urşunyň agalyk edýän esasy temasy aragatnaşykdy. Ol ýagtylygy göteriji bolup, öz eýeleýän ornundan peýdalanyp, mukaddes perişdeleriň aňlaryna ýalňyşlygy siňdirdi. Bize aýdylýandygyna görä, onuň pitneçi pikirlerini özleşdiren perişdeler hatda özleriniň soňunda Hudaý barada oýlanan zatlaryny pikir etmäge Lýusiferiň özlerini aldap düşürendigini hem tanamadylar. Ol şeýle bir inçelikli hereket etdi—bagda Howa bilen edenide bolşy ýaly—öň mukaddes bolan perişdeler Şeýtanyň öz aňlaryna ornaşdyran pikirleriniň özleriniň asyl pikirleri bolandygyna ynanmaga başladylar. Şol tohumlar ahyrsoňy baky heläkçiligiň miwesini getirdi.
The last war, that takes place in the first heaven, is about to get under way, and it is not about the seduction of holy angels, nor is it about Satan’s seduction of Eve, but rather it is about his seduction of all mankind through a corrupted communication process that is represented as being in the heavens. It’s about the World-Wide Web that Satan uses to inculcate ideas into men, without those men knowing that they have believed a lie, and in so doing have demonstrated that they love not the truth. It was the apostle Paul that set forth that in the “last days” men would receive a lie, because they did not have a love of the “truth.” After all, he had seen the very history where this marvelous work of Satan is accomplished.
Ilkinji asmanda bolup geçýän iň soňky söweş başlanmakçy bolýar; ol mukaddes perişdeleriň azdyrylmagy hakynda-da däl, Şeýtanyň How enäni azdyrmagy hakynda-da däl, eýsem asmanlarda görkezilýän bozulyp giden bir aragatnaşyk prosesi arkaly onuň ähli adamzady azdyrmagy hakyndadyr. Bu, Şeýtanyň adamlaryň ýalana ynanandyklaryny özleriniň bilmezden olaryň aňyna pikirleri ornaşdyrmak üçin ulanýan Bütindünýä torudyr; şeýle etmek bilen bolsa olar hakykaty söýmeýändiklerini görkezdiler. “Soňky günlerde” adamlaryň “hakykata” söýgüsi bolmandygy sebäpli ýalany kabul etjekdiklerini beýan eden resul Pawlusdy. Çünki ol Şeýtanyň bu ajaýyp işiniň amal edilýän hut şol taryhyny görüpdi.
The seduction of mankind is accomplished by the globalists of the United Nations, who are the dragon power. The globalists of the United Nations in prophecy consist of kings and merchants. The kings are the governments, and the techno-giants and multinational billionaires are the merchants.
Adamzadyň azdyrylmagy ajdarha güýji bolan Birleşen Milletler Guramasynyň globalistleri tarapyndan amala aşyrylýar. Pygamberlikde Birleşen Milletler Guramasynyň globalistleri patyşalardan we söwdagärlerden ybaratdyr. Patyşalar hökümetlerdir, tehnologiýa ägirtleri we köpmilletli milliarderler bolsa söwdagärlerdir.
The warfare begins at the Sunday law, at which point, the United States becomes the premier king of the ten kings. The United States then has just spoken as a dragon, thus marking the end of the sixth kingdom of the earth beast. It then goes forth to deceive the whole world through the miracles that he is to do in sight of the beast, miracles that are represented as bringing fire down from heaven.
Söweş Ýekşenbe kanunynda başlanýar; şol pursatda Amerikanyň Birleşen Ştatlary on patyşanyň baş patyşasy bolýar. Şondan soň Amerikanyň Birleşen Ştatlary aždarha kimin gepleýär, şeýlelikde ýer ýüzüniň wagşysynyň altynjy patyşalygynyň soňuny belläp geçýär. Soňra ol wagşynyň gözüniň alnynda etjek gudratlarynyň üsti bilen bütin dünýäni aldamaga çykýar; şol gudratlar gökden ot düşürmek hökmünde beýan edilýär.
And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men. Revelation 13:13.
Ol adamlaryň gözüniň öňünde gökden ýere ot inderip bilýän derejede beýik alamatlar edýär. Ylham 13:13.
When the resurrected dead dry bones, that had been murdered in the street, are lifted up to heaven as an ensign, there is simultaneously another wonder in heaven.
Köçede öldürilen, soňra direldilen gury süňkler tug hökmünde asmana göterilende, şol bir wagtyň özünde asmanda başga bir gudrat hem bolýar.
And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. Revelation 12:3.
Soňra asmanyň özünde başga bir ajaýyp alamat peýda boldy; ine, ýedi kellesi we on şahasy bolan, kelleleriniň üstünde ýedi täç geýen uly gyzyl aždaha. Ylham 12:3.
The great red dragon is Satan, but it is also pagan Rome.
Uly gyzyl aždarha Şeýtandyr, emma ol butparaz Rim hem bolup durýar.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Şeýlelikde, aždarha, ilkinji nobatda, Şeýtany aňladýan bolsa-da, ikinji derejeli manyda, ol butparaz Rimiň nyşanydyr.” Beýik dawalaşyk, 439.
The dragon is Satan, and in a secondary application the dragon represents pagan Rome. In the history of Christ’s birth, the dragon of pagan Rome is represented; but the perfect prophetic application of the dragon is in “the last days.” In “the last days” the dragon is represented by the ten kings of the United Nations. They appear not in the history of Christ’s birth, but in the history of the birth of the one hundred and forty-four thousand, whose birth was typified by Christ’s birth.
Aždaha Şeýtandyr, ikinji derejeli ulanylyşda bolsa aždaha butparaz Rimi aňladýar. Mesihiň dogluşynyň taryhynda butparaz Rimiň aždahasy görkezilýär; emma aždahanyň kämil pygamberlik taýdan ulanylyşy “soňky günlerde”dir. “Soňky günlerde” aždaha Birleşen Milletler Guramasynyň on patyşasy arkaly görkezilýär. Olar Mesihiň dogluşynyň taryhynda däl, eýsem ýüz kyrk dört müňüň dogluşynyň taryhynda peýda bolýarlar; olaryň dogluşy Mesihiň dogluşy arkaly öňden nyşanlanypdy.
“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.
“Patyşalar, hökümdarlar we häkimler öz üstlerine antikristiň nyşanyny goýdular we mukaddesler bilen — Hudaýyň tabşyryklaryny berjaý edýänler hem-de Isanyň imanyna eýe bolanlar bilen — uruşmaga gidýän aždarha hökmünde görkezilýärler.” Testimonies to Ministers, 38.
The dragon’s ten horns are the symbol of its confederacy, its seven heads with crowns upon them, identify it as the seventh head of the eight kingdoms of Bible prophecy as represented in both Nebuchadnezzar’s image in Daniel chapter two, and also in the eight heads of Revelation chapter seventeen. The United Nations is “another wonder in heaven,” at the very time when the ensign, which has been born in the street that runs through the valley of dead dry bones is lifted up to heaven. The dragon and the woman appear as wonders in heaven at the Sunday law, which is also the very point that the sea beast of Catholicism is also “wondered after.”
Aždarhanyň on şahasy onuň konfederasiýasynyň nyşanydyr; onuň üstlerinde täçleri bolan ýedi kellesi bolsa ony, Danieliň ikinji babyndaky Nebukadnesaryň şekilinde hem, şeýle hem Ylham kitabynyň on ýedinji babyndaky sekiz kellede hem görkezilişi ýaly, Mukaddes Ýazgylaryň pygamberligindäki sekiz patyşalygyň ýedinjinji kellesi hökmünde tanadýar. Birleşen Milletler Guramasy, gury öli süňkleriň jülgesinden geçýän köçede doglan nyşan göge galdyrylan hut şol wagtda, “asmanda başga bir täsinlikdir”. Aždarha bilen aýal Ýekşenbe kanunynda asmandaky täsinlikler hökmünde görünýärler; bu hem katolisizmiň deňiz jandaryndan bolan haýwanynyň hem “haýranlyk bilen yzyna düşülýän” hut şol pursatydyr.
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.
Men onuň kelleleriniň biriniň ölümçilige ýaralanan ýaly bolandygyny gördüm; we onuň ölümçül ýarasy sagaldy; we bütin dünýä haýwanyň yzyna düşüp haýrana galdy. Ylham 13:3.
The world is wondering after the papal sea beast, ‘after’ its deadly wound is healed, and it is healed at the Sunday law in the United States. The ensign, the dragon and the beast are all being wondered after, beginning at the Sunday law in the United States. The false prophet manifests the most significant of the satanic wonders at that very same time, for it is immediately after the Sunday law, where the false prophet has just begun to speak as a “dragon,” that he goes forth to deceive the entire world, and he accomplishes his deception from heaven.
Dünýä papalyk deňiz haýwanyna onuň öldüriji ýarasy sagaldylandan soň, ýagny Amerikanyň Birleşen Ştatlarynda ýekşenbe kanuny girizilen mahaly, haýran galýar. Baýdak, aždaha we haýwan — hemmesine-de Amerikanyň Birleşen Ştatlarynda ýekşenbe kanuny başlanan pursatyndan tä haýran galynýar. Ýalan pygamber hut şol bir wagtda şeýtanlyk geň-taňlyklaryň iň ähmiýetlisini ýüze çykarýar; çünki ýekşenbe kanunyndan dessine soň, ýalan pygamberiň edil ýaňy “aždaha” ýaly geplemäge başlan ýerinde, ol bütin dünýäni azdyrmak üçin öňe çykýar we öz aldawyny asmandan amala aşyrýar.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men. Revelation 13:11–13.
Soňra men ýerden çykyp gelýän başga bir haýwany gördüm; onuň goýun-guzynyňky ýaly iki şahasy bardy, emma ol aždarha ýaly gepleýärdi. Ol öňündäki ilkinji haýwanyň ähli häkimiýetini amala aşyrýar we ýer ýüzüni hem-de onda ýaşaýanlary ölüm howply ýarasy sagaldylan ilkinji haýwana sežde etdirmäge mejbur edýär. Ol beýik gudratlar görkezýär, hatda adamlaryň gözüniň öňünde gökden ýere ot düşürýär. Ylham 13:11–13.
The war that began in the third heaven, ends in the first heaven. The three-fold union of the dragon, the beast and the false prophet are identified by the Bible and the Spirit of Prophecy as the evil confederacy. At the Sunday law, the three-fold union begins leading the entire world in warfare against the woman, as it marches to Armageddon. At the Sunday law, they take their positions in the battlefield of the first heaven, and then they lose! As Rome rises to power three times in the history of the world, it always conquers first its enemy, then its ally, then its victim, and then falls.
Üçünji asmanda başlanan uruş, birinji asmanda tamamlanýar. Aždarha, ýyrtyjy haýwan we ýalan pygamberden ybarat üç taraplaýyn birleşik, Mukaddes Kitap we Pygamberlik Ruhy tarapyndan erbet konfederasiýa hökmünde tanalýar. Ýekşenbe kanuny çykanda, şol üç taraplaýyn birleşik ähli dünýäni aýala garşy urşa alyp barmaga başlaýar, ol Armageddona tarap ýöriş edýärkä. Ýekşenbe kanuny çykanda, olar birinji asmanyň söweş meýdanynda öz orunlaryny eýeleýärler, soňra bolsa ýeňilýärler! Dünýä taryhynda Rim üç gezek häkimiýete galanda, ol hemişe ilki duşmanyny, soň ýaranyny, soň pidasyny ýeňýär, ondan soň bolsa ýykylyp gidýär.
And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. And he gathered them together into a place called in the Hebrew tongue Armageddon. Revelation 16:13–16.
Men aždarhanyň agzyndan, hem haýwanyň agzyndan, hem-de ýalan pygamberiň agzyndan gurbaga meňzeş üç haram ruhuň çykýandygyny gördüm. Çünki olar mugjyzalar görkezýän jynlaryň ruhlarydyr; olar ýer ýüzüniň patyşalarynyň we bütin dünýäniň patyşalarynyň ýanyna gidip, olary Gudratygüýçli Hudaýyň şol beýik gününiň söweşine ýygnamak üçin çykýarlar. Ine, Men ogrynyň gelişi ýaly gelýärin. Ýalaňaç gezip, utanjyny görkezmezligi üçin, oýa bolýan we geýimlerini goraýan adam bagtlydyr. Şeýlelikde, olary ýewreý dilinde Armageddon diýlip atlandyrylýan bir ýere ýygnady. Ylham 16:13–16.
The “war in heaven” in “the last days” is not metaphorical, it is a war of communication that is carried out in the heavens. Out of the mouth of the dragon, the mouth of the beast and the mouth of the false prophet comes the “spirits of devils” that work “miracles.” The word “spirit” means breath, and the breath is a symbol of a message. The breath of Ezekiel thirty-seven brings the dead bones to life, and it does so by delivering the message of Islam, which in the Bible is represented as the east wind. “Spirit,” “wind” and “breath” are the same word translated into those three English words both in the Hebrew and in the Greek.
“Ahyrky günlerde” bolýan “gökdäki uruş” göçme manyda däldir; ol göklerde alnyp barylýan habarlaşyk urşudyr. Aždarhanyň agzyndan, haýwanyň agzyndan we ýalan pygamberiň agzyndan “mugjyzalary” amala aşyrýan “şeýtanlaryň ruhlary” çykýar. “Ruh” sözi dem diýmekdir, dem bolsa habaryň nyşanydyr. Ezekiel otuz ýedidäki dem öli süňkleri dirildirýär, muny hem Injilde gündogar ýeli hökmünde görkezilýän Yslamyň habaryny ýetirmek arkaly edýär. “Ruh”, “ýel” we “dem” — hem ýewreý dilinde, hem-de grek dilinde şol üç iňlis sözüne terjime edilýän bir sözdür.
“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.
“Hudaýa hyzmat etmegi tüýs ýürekden isleýän her bir jana Hudaý täze ýaşaýyş dem berip biler, dilden gurbanlyk sypasyndan alnan köz bilen degip biler we olary Onuň şöhratyny wasp etmekde sözleýji edip biler. Müňlerçe ses Hudaýyň Sözüniň ajaýyp hakykatlaryny jar etmegiň güýji bilen doldurylar. Sakaw dil çözüler, gorkaklar bolsa hakykata batyrgaý şaýatlyk etmäge güýçlendiriler. Reb Öz halkyna jan ybadathanasyny her bir haramlykdan arassalamaga we Öz bilen şeýle ýakyn baglanyşygy saklamaga kömek etsin, ýagny olar guýlup beriljek soňky ýagşa şerapdan paýdar bolup biler ýaly.” Review and Herald, July 20, 1886.
The “spirits” that come out of the mouth of the dragon, out of the mouth of the beast and out of the mouth of the false prophet represent satanic messages. In the first battle in the third heaven–it was corrupted communications as represented by the corrupted light bearer. In the last battle in the first heaven–it is once again, corrupted communications. The corrupted communications that Satan used in the warfare of the third heaven, that is to be used again in the warfare of the first heaven, was mesmerism, which in modern times is called hypnosis.
Aždarhanyň agzyndan, haýwanyň agzyndan we ýalan pygamberiň agzyndan çykýan “ruhlar” şeýtany habarlary aňladýar. Üçünji asmandaky ilkinji söweşde — bu, bozulan ýagtylyk göteriji arkaly şekillendirilen ýoýulan aragatnaşykdy. Birinji asmandaky soňky söweşde bolsa — bu ýene-de ýoýulan aragatnaşykdyr. Şeýtanyň üçünji asmandaky söweşde ulanan, we birinji asmandaky söweşde ýene ulanylmaly bolan şol ýoýulan aragatnaşyk mesmerizmdi; ol häzirki döwürde gipnoz diýlip atlandyrylýar.
“Men and women are not to study the science of how to take captive the minds of those who associate with them. This is the science that Satan teaches. We are to resist everything of the kind. We are not to tamper with mesmerism and hypnotism—the science of the one who lost his first estate and was cast out of the heavenly courts.” Manuscript 86, 1905.
Erkekler we aýallar özleri bilen gatnaşyk edýänleriň aňlaryny nädip özüne tabyn etmelidiginiň ylmy bilen meşgullanmaly däldirler. Bu — Şeýtanyň öwredýän ylmydyr. Biz şeýle häsiýetdäki ähli zada garşy durmalydyrys. Biz mesmerizm we gipnotizm bilen iş salyşmaly däldiris — bu, öz ilkinji derejesini ýitirip, gök kazyýetlerinden kowlan şol biriniň ylmydyr.” Golýazma 86, 1905.
Hypnotism is accomplished in the world today by the techno-giants through the worldwide web, which employs what is labeled as the science of modern advertising, but is actually the ultimate sophistication of the old satanic science of hypnotism. The globalists, techno-giants and billionaires intend to capture their prey in a “web” of deceit that is already established worldwide. Satan’s PsyOps on the whole world if you will. It is satanic messages that lead the world to Armageddon, and those satanic messages are proclaimed in the heavens at the very same time the three angels are proclaiming Christ’s message in the heavens.
Gipnotizm häzirki wagtda dünýäde tehnologiýa ägirtleri tarapyndan bütindünýä torunyň üsti bilen amala aşyrylýar; bu tor häzirki zaman mahabatynyň ylmy diýlip atlandyrylýan zady ulanýar, emma aslynda ol köne şeýtany ylmynyň — gipnotizmiň — iň soňky derejedäki kämilleşdirilen görnüşidir. Globalistler, tehnologiýa ägirtleri we milliarderlər eýýäm bütin dünýä boýunça gurlan aldaw “torunda” öz awlaryny duzaga düşürmegi maksat edinýärler. Isleseňiz, munuň özi tutuş dünýä garşy Şeýtanyň psihologik operasiýalarydyr. Dünýäni Armageddona alyp barýan zat şeýtany habarlardyr, we şol şeýtany habarlar göklerde yglan edilýän Mesihiň habaryny üç perişde yglan edip duran hut şol bir wagtda göklerde wagyz edilýär.
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. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. 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 14:6–11.
Soňra men asmanyň ortasy bilen uçup barýan başga bir perişdäni gördüm; onuň ýer ýüzünde ýaşaýanlara, ähli millete, taýpa, dile we halka wagyz etmek üçin ebedi Hoş Habary bardy. Ol uly ses bilen şeýle diýýärdi: «Hudaýdan gorkuň we Oňa şöhrat beriň; çünki Onuň höküm sagady geldi; asmanyň, ýeriň, deňziň we suw çeşmeleriniň Ýaradyjysyna ybadat ediň». Onuň yzysüre başga bir perişde gelip şeýle diýdi: «Beýik şäher bolan Wawilon ýykyldy, ýykyldy; çünki ol ähli milletlere öz zynasynyň gazabynyň şerabyny içirdi». Olaryň yzysüre üçünji perişde uly ses bilen şeýle diýdi: «Eger-de kimdir biri haýwana we onuň keşbine ybadat edip, onuň belgisini maňlaýyna ýa-da eline kabul etse, şol hem Hudaýyň gazabynyň şerabyndan içer; ol Onuň gaharynyň käsesine garyndysyz guýlupdyr. Şeýle adam mukaddes perişdeleriň öňünde we Guzynyň huzurynda ot we kükürt bilen ejir çeker. Olaryň ejiriniň tüssesi ebedilik galxar; haýwana we onuň keşbine ybadat edýänler hem-de onuň adynyň belgisini kabul edýänler üçin gije-gündiz rahatlyk ýokdur». Ylham 14:6–11.
The “spirits” that come from each member of the three-fold union, comes out of their mouths. The speaking of a nation is the action of its government.
Üç taraplaýyn bileleşigiň her bir agzasyndan çykýan “ruhlar” olaryň agyzlaryndan çykýar. Bir milletiň sözleýşi onuň hökümetiniň hereketidir.
“The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.
“Milletiň sözlemegi onuň kanun çykaryjy we kazyýet häkimiýetleriniň hereketidir.” Uly Dawalaş, 443.
Jeremiah was promised that if he would separate the wheat from the chaff, and not return to the chaff (though the chaff could return to him), that God would make him His “mouth.”
Ieremiýa wada berildi: eger ol bugdaýy saman-gabykdan aýryp, saman-gabyk tarapa gaýdyp barmasa (ýöne saman-gabyk onuň ýanyna dolanyp bilse), onda Hudaý ony Öz “agzy” ederdi.
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:17–19.
Men masgaralaýjylaryň ýygnagynda oturmadym, ne-de şatlandym; Seniň eliň sebäpli ýalňyz oturdym, çünki Sen meni gaharlylykdan doldurdyň. Näme üçin meniň derdim dowamly, ýaram bolsa bejerilmesiz bolup, sagalmagy ret edýär? Sen meniň üçin düýbünden ýalançy ýaly, ýetmezçilik edýän suwlar ýaly boljakmy? Şonuň üçin Reb şeýle diýýär: Eger sen dolansaň, Men seni gaýtadan getirerim, sen hem Meniň öňümde durarsyň; eger sen gymmatlyny bihaýa zatdan aýyrsaň, Meniň agzym ýaly bolarsyň; goý, olar saňa dolansynlar, emma sen olara dolanma. Ýermeýa 15:17–19.
Jeremiah is representing the Millerites in their first disappointment, who thought God had lied. God had not lied, He simply held his hand over a mistake in the 1843 chart. Jeremiah was promised, as those who were disappointed at July 18, 2020, are promised; that if they would separate from the foolish persons and satanic teachings that were present before the disappointment, then the Lord would make Jeremiah, and those he typifies, His “mouth.” The 1843 chart had been produced in fulfillment of the command to do so in Habakkuk chapter two.
Ýeremiýa ilkinji lapykeçliklerindäki Milleritleri aňladýar; olar Hudaý ýalan sözledi diýip pikir edipdiler. Hudaý ýalan sözlemändi; Ol diňe 1843-nji ýylyň çyzgysyndaky bir ýalňyşlygyň üstüni ýapypdy. Ýeremiýa wada berlişi ýaly, 2020-nji ýylyň 18-nji iýulynda lapykeç bolanlara hem wada berilýär: eger olar lapykeçlikden öň bar bolan bihaýa adamlardan we şeýtani taglymatlardan aýrylsalar, onda Reb Ýeremiýany we onuň nyşanlaýanlaryny Öz “agzy” eder. 1843-nji ýylyň çyzgysy Habakkuk kitabynyň ikinji babyndaky muny etmek baradaky buýrugyň ýerine ýetirilmegi hökmünde taýýarlanypdy.
“It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” James White, Second Advent Review and Sabbath Herald, Volume 1, Number 2.
“Ikinji Gelşiň wagyzçylarynyň we neşirleriniň, ‘asyl imanyň’ üstünde durýan wagtlarynda, kartoçkanyň neşir edilmeginiň Habakkuk 2:2, 3-iň ýerine ýetmesi bolandygy baradaky birleşen şaýatlygydy. Eger kartoçka pygamberlik meselesi bolan bolsa (we muny inkär edýänler asyl imany terk edýärler), onda munuň netijesi hökmünde miladydan öňki 457-nji ýylyň 2300 günüň hasabynyň başlanmaly ýyly bolandygy gelip çykýar. ‘Görnüşiň’ ‘eglenmegi’ üçin, ýa-da gyzlar toparynyň, özleriniň Ýarygije Çagyryşy bilen oýaryljaklarynyň öňüsyrasynda, wagt baradaky beýik meselede süýşüp uka gitmeli we uklamaly bolan eglemek döwrüniň bolmagy üçin, 1843-nji ýylyň ilkinji gezek neşir edilen wagt bolmagy zerurdy.” James White, Second Advent Review and Sabbath Herald, 1-nji tom, 2-nji sany.
The Lord, through Habakkuk, commanded the Millerites to produce the 1843 chart, and it contained an error that the Lord held His hand over. This is why Jeremiah states that his disappointment was because of God’s hand. When, after the disappointment, the Lord led the Millerites back to Habakkuk chapter two, they saw the promise, that even though the vision would tarry, that they should wait for it, for it would not lie, and that at the end it would “speak”.
Reb, Habakkugyň üsti bilen, Milleritlere 1843-nji ýylyň çyzgysyny taýýarlamagy buýurdy, we onda Rebbiň Öz elini onuň üstünde saklan ýalňyşlyk bardy. Şonuň üçin Ýermeýa öz lapykeçliginiň Hudaýyň eli sebäpli bolandygyny aýdýar. Lapykeçlikden soň, Reb Milleritleri ýene-de Habakkuk kitabynyň ikinji babyňa alyp baranda, olar şu wadany gördüler: görnüş gijä galjak bolsa-da, oňa garaşmalydyklaryny, çünki onuň ýalan sözlemejekdigini, we ahyrda onuň “sözlejekdigini”.
The vision “speaking” represented the content of the prophetic message, and the promise to Jeremiah was if he would shake off the disappointment, return to the zeal for the message he had before the disappointment, and if he would make the distinction between wheat and chaff, he would be God’s “mouth,” and would present the message of the Midnight Cry.
“Gepleýän” görnüş, pygamberlik habarynyň mazmunyny aňladýardy; Ýeremiýa berlen wada bolsa şundan ybaratdy: eger ol lapykeçligi silkelenip aýyrsa, lapykeçlikden öň habara bolan yhlasyna dolansa we bugdaý bilen samany tapawutlandyrsa, onda ol Hudaýyň “agzy” bolar hem-de Gijäniň ýarysyndaky nalyş habaryny yglan eder.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.
Çünki bu görnüşlik heniz bellenen bir wagt üçindir; emma ahyrynda ol sözlär we ýalan sözlemez: gijä galýan ýaly bolsa-da, oňa garaş; sebäbi ol hökman geler, gijä galmaz. Habakkuk 2:3.
Those represented by Jeremiah, in both the movement of the first and third angels, who fulfill the command to return, will be the “mouth” of the Lord in the warfare against the evil confederacy, on the battlefield of the first heaven. They will present the message of the Midnight Cry. Those represented by Jeremiah are now hearing a “voice” in the wilderness. Three and a half symbolic days is a symbol of a prophetic wilderness.
Ieremiýa arkaly şekillendirilenler, birinji we üçünji perişdeleriň hereketiniň ikisinde-de, dolanmak baradaky buýrugy berjaý edýänler hökmünde, birinji asmanyň söweş meýdanynda ýaman bileleşige garşy alnyp barylýan söweşde Rebbiň “agzy” bolarlar. Olar Gijeki Çagyryş habaryny yglan ederler. Ieremiýa arkaly şekillendirilenler häzir çölde bir “ses” eşidýärler. Üç ýarym nyşanly gün pygamberlik çölüniň nyşanydyr.
The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:3–5.
Çölde gygyryp duran biriň sesi: Reb üçin ýol taýýarlaň, sahyrada Hudaýymyz üçin şa ýoluny göni ediň. Her jülge beýgeldiler, her dag hem depe peseldiler; egrilik göni ediler, büdür-südür ýerler tekizlener. Şeýlelikde Rebbiň şöhraty aýan bolar, ähli adamzat ony bilelikde görer; çünki muny Rebbiň agzy aýdandyr. Işaýa 40:3–5.
We will continue our consideration of the last battle of the probationary war, that began in the third heaven and ends in the first heaven in the next article.
Biz sınaq urşunyň üçünji asmanda başlanyp, birinji asmanda tamamlanýan iň soňky söweşi baradaky garamagymyzy indiki makalada dowam etdireris.
Then all the Midianites and the Amalekites and the children of the east were gathered together, and went over, and pitched in the valley of Jezreel. But the spirit of the Lord came upon Gideon, and he blew a trumpet; and Abiezer was gathered after him. And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them. Judges 6:33–35.
Şondan soň ähli Midýanlylar, Amalekliler hem-de gündogaryň ogullary bir ýere ýygnandylar; geçip, Ýizreel jülgesinde düşlediler. Emma Rebbiň Ruhy Gideony gurşap aldy, ol surnaý çaldy; Abyezerliler hem onuň yzyna ýygnandylar. Ol bütin Manaşşe boýunça habarçylar iberdi; olar hem onuň yzyna ýygnandylar. Şeýle hem Aşere, Zebuluna we Naftala habarçylar iberdi; olar bolsa olar bilen duşuşmaga çykdylar. Kazylar 6:33–35.