The probationary war of angels, that began with Lucifer in the third heaven represented in Revelation chapter twelve, typifies the probationary war of men and angels, that ends in the first heaven. When Satan and his angels were cast out of the third heaven, Satan opened a new battle front in the garden of Eden. As in the war of the third heaven with Lucifer, God also instituted a period of probation for mankind. The war in the first heaven that begins in earnest at the soon-coming Sunday law represents the end of probationary time for mankind.
Ylham başlanýan we Ylham kitabynyň on ikinji babynda beýan edilen üçünji asmandaky Lýusifer bilen bagly synagly perişdeler urşy, birinji asmanda tamamlanýan adamlaryň we perişdeleriň synagly urşunyň nyşanydyr. Şeýtan bilen onuň perişdeleri üçünji asmandan kowulandan soň, Şeýtan Ädem bagynda täze söweş meýdany açdy. Üçünji asmandaky Lýusifer bilen bolan uruşdaky ýaly, Hudaý adamzat üçin hem bir synag döwürini belledi. Ýakynda geljek ýekşenbe kanuny bilen çynlakaý başlanýan birinji asmandaky uruş, adamzat üçin synag wagtynyň tamamlanmagyny aňladýar.
In Revelation chapters twelve and thirteen the dragon, the beast and the false prophet are represented. Customarily, those three powers are understood to represent primarily past history of those three powers, but John was told to write the “things that will be,” and the entire book of Revelation speaks of the “last days,” so we are employing the biblical principle that the end is illustrated by the beginning, and applying the symbols of Revelation as present, not past truth.
Ylhamyň on ikinji we on üçünji baplarynda aždaha, wagşy janawar we ýalançy pygamber şekillendirilýär. Adatça, şol üç güýje ilkinji nobatda olaryň geçmiş taryhy hökmünde düşünilýär, emma Ýohanna “boljak zatlary” ýazmak buýruldy, we Ylham kitabynyň tutuş mazmuny “ahyryzamanyň günleri” barada söz açýar; şonuň üçin biz soňunyň başynda şekillendirilýändigi baradaky Mukaddes Kitabyň ýörelgesini ulanýarys we Ylhamyň nyşanlaryny geçmişdäki hakykat hökmünde däl-de, häzirki hakykat hökmünde ulanýarys.
Satan has been identified in both the war he began in the third heaven, and the first battle that he brought to men in the garden of Eden as employing “hypnotism” to convey his corrupted communications in order to accomplish his warfare.
Şeýtan hem onuň üçünji asmanda başlan urşunda, hem-de Erem bagynda ynsanlara getiren ilkinji söweşinde öz söweşini amala aşyrmak üçin bozulan habarlaryny ýetirmekde “gipnozy” ulanýan hökmünde tanaldy.
“Satan tempted the first Adam in Eden, and Adam reasoned with the enemy, thus giving him the advantage. Satan exercised his power of hypnotism over Adam and Eve, and this power he strove to exercise over Christ. But after the word of Scripture was quoted, Satan knew that he had no chance of triumphing.
Şeýtan ilkinji Ädemi Erem bagynda synady, Ädem bolsa duşman bilen pikir alyşdy we şeýlelikde oňa artykmaçlyk berdi. Şeýtan Ädem bilen Howanyň üstünden özüniň gipnoz güýjüni ulanypdy, bu güýji Mesihiň üstünden hem ulanmaga jan etdi. Emma Ýazgynyň sözi getirileninden soň, Şeýtan özüniň ýeňiş gazanmaga hiç hili mümkinçiliginiň ýokdugyny bildi.
“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.” Mind, Character and Personality, 713.
“Erkekler ve kadınlar, kendileriyle ilişki içinde olanların zihinlerini nasıl esir alacaklarının bilimini incelememelidirler. Şeytan’ın öğrettiği bilim budur. Bu türden her şeye karşı koymalıyız. Biz, mesmerizm ve hipnotizm ile uğraşmamalıyız—ilk makamını yitiren ve göksel avlulardan dışarı atılan kişinin bilimiyle.” Mind, Character and Personality, 713.
The “science that Satan teaches” has been perfected by the globalist merchants, and is carried out through the “information super highway” in the “last days.” Satan is the father of lies, and the media giants, not only promote falsehoods, but they also screen out truth, they track those they deem as heretics, and they employ the most sophisticated form of hypnotism ever practiced in the history of planet earth. The war that began in the third heaven emphasizes this attribute of Satan’s warfare, in order that the faithful living when the war of the first heaven gets under way might be forewarned by foreknowledge. When we understand that the control center for the worldwide web, and the “information super highway” is managed and controlled in the United States, we have a view of what it means that the United States, calls fire down out of heaven and deceives the entire world. “Fire” in the book of Revelation represents a message.
Şeýtanyň öwredýän “ylymy” globalist täjirler tarapyndan kämilleşdirildi we “ahyrky günlerde” “maglumat superşosse” arkaly amala aşyrylýar. Şeýtan ýalançylygyň atasydyr, media ägirtleri bolsa diňe ýalanlary wagyz etmek bilen çäklenmän, eýsem hakykaty hem süzgüçden geçirýärler, bidgatçy hasap edýän adamlaryny yzarlap gözegçilik edýärler we ýer ýüzüniň taryhynda hiç wagt ulanylmadyk iň çylşyrymly gipnoz görnüşini ulanýarlar. Üçünji asmanda başlanan uruş, birinji asmanyň urşy başlananda diri boljak wepaly adamlaryň öňünden berlen bilim arkaly öňünden duýduryş almagy üçin, Şeýtanyň söweşiniň şu aýratynlygyny aýratyn nygtaýar. Bütindünýä torunyň we “maglumat superşosse”niň dolandyryş merkeziniň Amerikanyň Birleşen Ştatlarynda dolandyrylýandygyna we gözegçilik edilýändigine düşünendigimizde, Amerikanyň Birleşen Ştatlarynyň asmandan ot indirýändigi we tutuş dünýäni aldaýandygy baradaky sözleriň manysyna göz ýetirýäris. Ylham kitabynda “ot” bir habary aňladýar.
The symbolism of Revelation chapter thirteen, and verse thirteen is drawn from the battle of mount Carmel where the prophets of Baal and the prophets of the groves, were unable to call fire down out of heaven to confirm that Baal and Ashtaroth were true gods. Baal, being a male deity and Ashtaroth a female deity represents the image of the beast, the unholy combination of church and state. They were the prophets of Jezebel, who was in an unholy relationship with Ahab. Those two prophetic witnesses of the image of the beast in the story of Mount Carmel, identify the role of the United States in first forming an image of the papal system in the United States, and thereafter in the world. The “fire” at Carmel was to be the evidence of who the true God really was. It represented a revelation from heaven identifying the true God, and the same issue exists when the United States calls fire down from heaven.
Ylham kitaby on üçünji bapdaky, on üçünji aýatdaky nyşanly dil Karmel dagyndaky söweşden alnypdyr; şol ýerde Baalyň pygamberleri bilen baglaryň pygamberleri Baal bilen Aştarotyň hak Hudaýlardygyny tassyklamak üçin gökden ot inderip bilmediler. Baal erkek hudaý, Aştarot bolsa aýal hudaý bolmak bilen, wagşy haýwanyň şekilini — ýygnak bilen döwletiň mukaddes däl birleşmesini — aňladýar. Olar Izebeliň pygamberleridi; Izebel bolsa Ahap bilen mukaddes däl gatnaşykdady. Karmel dagy baradaky wakada wagşy haýwanyň şekiliniň şol iki pygamberlik şaýady, Amerikanyň Birleşen Ştatlarynyň ilki bilen öz içinde papalyk ulgamynyň bir şekilini emele getirmekdäki, soňra bolsa ony dünýäde döretmekdäki ornuny kesgitleýär. Karmeldäki “ot” hakyky Hudaýyň hakykatdan-da kimdiginiň subutnamasy bolmalydy. Ol asmandan gelýän bir aýanlyk bolup, hakyky Hudaýy tanadýardy; Amerikanyň Birleşen Ştatlary asmandan ot inderende-de şol bir mesele bardyr.
In the book of Isaiah, the God who identifies the end from the beginning, addresses the very setting of Mount Carmel of old, and also the prophetic setting that is represented when the United States calls down fire out of heaven.
Işaýa pygamberiň kitabynda ahyry başlangyçdan yglan edýän Hudaý gadymy Karmel dagynyň hut öz ýagdaýyna-da, şeýle hem Amerikanyň Birleşen Ştatlary gökden ot inderende şekillendirilýän pygamberlik ýagdaýyna-da ýüzlenýär.
Produce your cause, saith the Lord; bring forth your strong reasons, saith the King of Jacob. Let them bring them forth, and show us what shall happen: let them show the former things, what they be, that we may consider them, and know the latter end of them; or declare us things for to come. Show the things that are to come hereafter, that we may know that ye are gods: yea, do good, or do evil, that we may be dismayed, and behold it together. Behold, ye are of nothing, and your work of nought: an abomination is he that chooseth you. I have raised up one from the north, and he shall come: from the rising of the sun shall he call upon my name: and he shall come upon princes as upon mortar, and as the potter treadeth clay. Who hath declared from the beginning, that we may know? and beforetime, that we may say, He is righteous? yea, there is none that showeth, yea, there is none that declareth, yea, there is none that heareth your words. The first shall say to Zion, Behold, behold them: and I will give to Jerusalem one that bringeth good tidings. Isaiah 41:21–27.
Dawanyňyzy öňe süriň, diýýär Reb; güýçli delilleriňizi getiriň, diýýär Ýakubyň Patyşasy. Goý, olar öňe çykarylsyn we bize näme boljakdygyny görkezsinler; öňki zatlary, olaryň nämedigini görkezsinler, biz olara seredip, olaryň ahyrky netijesini bileli; ýa-da geljek zatlary bize yglan etsinler. Mundan beýläk boljak zatlary görkeziň, şonda biz siziň hudaýlardygyňyzy bileris; hawa, ýagşylyk ediň ýa-da ýamanlyk ediň, biz haýran galalyň we muny bilelikde göreliň. Ine, siz hiç zatsyňyz, işiňiz hem puçdur; sizi saýlap alan adam ýigrençlidir. Men demirgazykdan birini galdyrdym, ol hem geler; günüň dogýan tarapyndan ol Meniň adymy çagyrar; ol hökümdarlaryň üstüne palçyk üstüne basan ýaly geler, küýzäçi palçygy depeleýşi ýaly. Başdan bäri muny kim yglan etdi, biz hem bileli? Öňden kim aýtdy, biz hem: «Ol dogrudyr» diýeli? Hawa, görkezýän ýok, hawa, yglan edýän ýok, hawa, siziň sözleriňizi eşidýän hem ýok. Ilkinji bolup Siona: «Ine, ine, olar!» diýer; we Men Ýerusalime hoş habary getirýän birini bererin. Işaýa 41:21–27.
In the war of the first heaven that gets under way at the soon-coming Sunday law, the United States, and also Satan himself, will be allowed to “produce” their “cause,” and they will call fire down from heaven in an attempt to prove that the god of Jezebel is the true God. The world will be forced to accept the mark of that god’s day of worship. The fire that is brought down from heaven, through the “information super highway” to all mankind is a work of “nought,” and he that chooses the message conveyed through that medium is an “abomination.”
Ýakyn wagtda çykaryljak Ýekşenbe kanuny bilen başlanjak birinji asmanyň urşunda Amerikanyň Birleşen Ştatlaryna, şeýle hem hut Şeýtanyň özüne, özleriniň “işini” “öňe sürmäge” rugsat berler, we olar Ýezebeliň hudasynyň hak Hudadygyny subut etmäge synanyşyp, asmandan ot indirерler. Dünýä şol hudaýyň ybadat gününe degişli nyşany kabul etmäge mejbur ediler. “Maglumat super awtoýoly” arkaly bütin adamzada asmandan indirilen ot “hiç zat” işidir, we şol serişdäniň üsti bilen ýetirilýän habary saýlap alan kimse “ýigrençli zatdyr.”
In that warfare the one hundred and forty-four thousand, and thereafter the great multitude, will be God’s witnesses in the argument of who is the true God. The messages conveyed from both sides of the war are represented as “fire.” All the nations will be gathered to determine who is the true God, and there will be two classes of witnesses in order to establish the “truth.”
Şol söweşde ýüz kyrk dört müň, ondan soň bolsa beýik köpçülik, hakyky Hudaýyň kimdigi baradaky dawada Hudaýyň şaýatlary bolar. Söweşiň iki tarapyndan ýetirilýän habarlar “ot” hökmünde görkezilýär. Ähli milletler hakyky Hudaýyň kimdigini kesgitlemek üçin ýygnalar, we “hakykaty” berkarar etmek üçin şaýatlaryň iki topary bolar.
Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and show us former things? let them bring forth their witnesses, that they may be justified: or let them hear, and say, It is truth. Ye are my witnesses, saith the Lord, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. I, even I, am the Lord; and beside me there is no saviour. I have declared, and have saved, and I have showed, when there was no strange god among you: therefore ye are my witnesses, saith the Lord, that I am God. Isaiah 43:9–12.
Ähli milletler bir ýere toplansyn, halklar jemlensin: olaryň arasynda muny kim yglan edip biler we öňki zatlary bize görkezip biler? Goý, öz şaýatlaryny getirsinler-de, dogry çykarylsynlar; ýa-da goý, eşidip: “Bu hakykatdyr” diýsinler. “Siz Meniň şaýatlarymsyňyz, — diýip Reb aýdýar, — hem-de Meniň saýlap alan hyzmatkärimsiňiz; şeýlelikde siz Meni tanarsyňyz, Maňa iman edersiňiz we Meniň şol Odugymy düşünersiňiz: Menden öň hiç bir Hudaý döredilmedi, Menden soň hem bolmaz. Men, diňe Men, Rebdirin; Menden başga Halasgär ýokdur. Men yglan etdim, halas etdim we görkezdim, araňyzda ýat bir hudaý ýok wagty; şonuň üçin siz Meniň şaýatlarymsyňyz, — diýip Reb aýdýar, — Meniň Hudaýdygymyň şaýatlary.” Işaýa 43:9–12.
The final manifestation of Mount Carmel, has witnesses for Satan and witnesses for God. The demonstration is to prove who is the true God, but what are God’s faithful witnesses supposed to bear witness to?
Karmel dagynyň ahyrky ýüze çykyşy, Şeýtan üçin hem şaýatlara, Hudaý üçin hem şaýatlara eýedir. Görkezilýän bu subutnama kimiň hakyky Hudaýdygyny aýan etmek üçindir, emma Hudaýyň wepaly şaýatlary nämä şaýatlyk etmelidir?
Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. They that make a graven image are all of them vanity; and their delectable things shall not profit; and they are their own witnesses; they see not, nor know; that they may be ashamed. Isaiah 44:6–9.
Şeýle diýýär Reb, Ysraýylyň Patyşasy we onuň Halasgäri, Hökmürowan Reb: Men ilki, Men soňky; Menden başga Hudaý ýokdur. Kim Men ýaly çagyryp biler, ony yglan edip, Meniň öňümde tertibe salar, Men gadymy halky bellälim bäri? Goý, geljek zatlary hem-de heniz boljagy görkezsinler. Gorkmaň, ürkmäň: Men muny şol wagt sizlere aýdyp, yglan etmedimmi? Siz Meniň şaýatlarymsyňyz. Menden başga Hudaý barmy? Hawa, başga Hudaý ýokdur; Men başga hiç birini bilemok. Oýma but ýasaýanlaryň hemmesi bihudadyr; olaryň söýýän zatlary peýda bermez; olaryň özleri özlerine şaýatdyrlar: ne görýärler, ne-de bilýärler; şonuň üçin utanaýarlar. Işaýa 44:6–9.
The faithful in the final confrontation of Mount Carmel are to witness to the truth that God is the first and the last. He is the God that “appointed the ancient people,” in order to identify the “things that are coming.” God’s witnesses are to present the Revelation of Jesus Christ that is unsealed just before the final battle of Mount Carmel.
Karmel dagynyň soňky garşylaşygyndaky wepalylar Hudaýyň ilkinji we ahyrky bolandygyna hakykat boýunça şaýatlyk etmelidirler. Ol, geljek «zatlary» anyklamak üçin «gadymy halky bellän» Hudaýdyr. Hudaýyň şaýatlary Karmel dagynyň soňky söweşinden edil öň açylan Isa Mesihiň Ylhamyny hödürlemelidirler.
Satan’s Mount Carmel message is represented as fire that comes down out of heaven.
Şeýtanyň Karmel dagy baradaky habary gökden inýän ot hökmünde şekillendirilýär.
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 uly mugjyzalary edýär, hatda adamlaryň gözüniň alnynda asmandan ýere ot düşürýär, Ylham 13:13.
The verse is describing the miracles that the United States accomplishes through the modern science of hypnotism that is conveyed to mankind on “the information super highway.” But the verse is also speaking to the appearance of Satan himself when he personates Christ.
Aýat, “maglumat super ýoly” arkaly adamzada ýetirilýän gipnotizmiň häzirki zaman ylmy arkaly Amerikanyň Birleşen Ştatlarynyň amala aşyrýan gudratlaryny beýan edýär. Emma bu aýat, Şeýtanyň hem Mesih bolup çykyş edeninde hut özüni görkezmegine-de degişlidir.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
Üçünji perişdäniň habarynyň yglan edilmegine goşulýan perişde bütin ýeri öz şöhraty bilen ýagtyltmalydyr. Bu ýerde bütin dünýäni gurşap alýan gerimli we adaty bolmadyk gudratly bir iş öňünden aýdylýar. 1840–44-nji ýyllardaky advent hereketi Hudaýyň güýjüniň şöhratly bir ýüze çykmasy bolupdy; birinji perişdäniň habary dünýäniň her bir missioner duralgasyna ýetirilipdi, hatda käbir ýurtlarda on altynjy asyrdaky Reformasiýadan bäri haýsydyr bir ýurtda görlen iň beýik dini gyzyklanma bolupdy; emma bularyň ählisi üçünji perişdäniň soňky duýduryşy astyndaky kuwwatly hereket tarapyndan hem geçiler.
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
Bu iş Pentikost güni bolan işe meňzeş bolar. Hoş Habaryň başynda Mukaddes Ruhuň dökülip berilmegi bilen “irki ýagmyr” gymmatly tohumyň gögerip çykmagyna sebäp bolşy ýaly, “giçki ýagmyr” hem hasylyň bişip ýetişmegi üçin onuň ahyrynda berler. “Şonda biz bileris, eger Rebbi tanamaga çalyşsak: Onuň çykmagy säher ýaly taýýarlanylandyr; Ol bize ýagmyr ýaly, ýere ýagýan giçki we irki ýagmyr ýaly geler.” Hoşeýa 6:3. “Eý, Sion ogullary, şatlanň we Hudaýyňyz Rebde begeniň; çünki Ol size irki ýagmyry ölçegli berdi, we size ýagmyry, irki ýagmyry hem-de giçki ýagmyry inderer.” Ýowel 2:23. “Soňky günlerde, diýýär Hudaý, Men Öz Ruhumdan ähli bedeniň üstüne dökerin.” “Rebbiň adyny çagyran her kim halas bolar.” Resullaryň işleri 2:17, 21.
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.
Hoş Habaryň beýik işi, onuň başlanmagynda görünýän Hudaýyň gudratynyň aýan bolşundan kem bolýan bir görnüşde tamamlanmaly däldir. Hoş Habaryň başlanmagynda irki ýagşyň dökülmeginde berjaý bolan pygamberlikler, onuň tamamynda soňky ýagşyň dökülmeginde ýene-de berjaý bolmalydyr. Ine, resul Petrusyň öňünden garaşan “serginlediş wagtlary” şulardyr; ol şeýle diýdi: “Şonuň üçin toba ediň we ýüz öwüriň, günäleriňiz pozulsyn, Rebbiň huzuryndan serginlediş wagtlary gelsin; Ol hem Isany ibersin.” Resulların Işleri 3:19, 20.
“Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works, with lying wonders, even bringing down fire from heaven in the sight of men. Revelation 13:13. Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.
Hudaýyň gullary, ýüzleri mukaddes bagyşlanma bilen ýagtylyp, nur saçyp, gökten gelen habary yglan etmek üçin ýerden-ýere howlugyp giderler. Ýeriň ähli künjeginde müňlerçe ses arkaly duýduryş berler. Gudratlar görkeziler, näsaglar şypa tapar, alamatlar we täsinlikler imanlylaryň yzyndan geler. Şeýtan hem ýalan täsinlikler bilen işleýär, hatda adamlaryň gözüniň alnynda gökten ot hem inderýär. Ylham 13:13. Şeýlelikde, ýer ýüzünde ýaşaýanlar öz orunlaryny saýlamaga getirilip goýlar.” Uly göreş, 611, 612.
When we reach the time when Satan calls fire down out of heaven, “the inhabitants of earth will be brought to take their stand.” In that time, God’s witness “will hasten from place to place to proclaim the message from heaven. By thousands of voices, all over the earth, the warning will be given.” The work God’s witnesses accomplish “will be similar to that of the Day of Pentecost,” when the “angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory.” At Pentecost, fire was the symbol of the outpouring of the Holy Spirit, and fire is also the symbol of the outpouring of Satan’s unholy spirit.
Şeýtan gökden ot düşürýän wagtyna ýetende, “ýeriň ilatynyň öz tarapyndan durmagy gazanylýar”. Şol wagtda, Hudaýyň şaýatlygy “asmandan gelen habary wagyz etmek üçin ýerden ýere howlukmaç gider. Müňlerçe ses arkaly, bütin ýer ýüzünde duýduryş berler.” Hudaýyň şaýatlarynyň ýerine ýetirjek işi, “üçünji perişdäniň habaryny yglan etmäge goşulýan perişdäniň ähli ýeri öz şöhraty bilen nurlandyrjak” wagtynda, “Pentekost gününiň işine meňzeş bolar.” Pentekostda ot Mukaddes Ruhuň inmeginiň nyşanydy, ot Şeýtanyň mukaddes bolmadyk ruhunyň inmeginiň hem nyşanydyr.
After John represents the one hundred and forty-four thousand and the great multitude in Revelation chapter seven, he identifies the opening of the seventh and final seal. The final or seventh seal represents the unsealing of the Revelation of Jesus Christ, and the only prophecy in the book of Revelation that was to be unsealed just before probation closes. The seventh seal, the seven thunders and the Revelation of Jesus Christ are all symbols of the same truth, that is opened up just before probation closes. The Revelation of Jesus Christ emphasizes Christ’s character and creative power as the Alpha and Omega. The seven thunders identify the history where the one hundred and forty-four thousand are sealed, and the seventh seal identifies the outpouring of the Holy Spirit during the history when the two witnesses are resurrected and receive the creative power of the “truth” of God, that is conveyed from the Father, to the Son, to Gabriel, to the prophet unto those who choose to read, hear and keep the power contained therein.
Ýahýa Vahý kitabynyň ýedinji babynda ýüz kyrk dört müňi we beýik mähelläni görkezip geçenden soň, ýedinji we soňky möhüriň açylyşyny görkezýär. Soňky ýa-da ýedinji möhür Isa Mesihiň Vahýynyň açylmagyny aňladýar, hem-de synag möhletiniň tamamlanmagyna az galanda açylmaly bolan Vahý kitabyndaky ýeke-täk pygamberlikdir. Ýedinji möhür, ýedi gümmürdi we Isa Mesihiň Vahýy — bularyň hemmesi synag möhleti tamamlanmagyna az galanda açylýan şol bir hakykatyň nyşanlarydyr. Isa Mesihiň Vahýy Mesihiň häsiýetini we Onuň Alfa we Omega hökmünde ýaradyjy gudratyny nygtaýar. Ýedi gümmürdi ýüz kyrk dört müňüň möhürlenýän taryhyny kesgitleýär, ýedinji möhür bolsa iki şaýadyň direldilýän we Hudaýyň Atadan Ogluňa, Ogluňdan Jebraýyla, Jebraýldan pygambere, ol ýerden hem ony okamaga, eşitmäge we içindäki gudraty saklamaga saýlanlara ýetirilýän “hakykatynyň” ýaradyjy gudratyny kabul edýän döwürde Mukaddes Ruhuň dökülmegini kesgitleýär.
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.
Ol ýedinji möhüri açanda, gökde ýarym sagat çemesi dymyşlyk boldy. Men Hudaýyň huzurynda duran ýedi perişdäni gördüm; olara ýedi surnaý berildi. Soňra başga bir perişde gelip, gurbanlyk kürsüsiniň ýanynda durdy; onuň elinde altyn tütetgilik bardy. Oňa köp mukdar tütetgi berildi, ol muny tagtyň öňündäki altyn gurbanlyk kürsüsiniň üstünde ähli mukaddesleriň doga-dilegleri bilen bile hödürlesin diýip. Perişdäniň elinden mukaddesleriň doga-dilegleri bilen bile çykan tütetginiň tüssesi Hudaýyň huzuryna ýokary göterildi. Soňra perişde tütetgiligi alyp, ony gurbanlyk kürsüsiniň ody bilen doldurdy-da, ýere taşlady; şonda sesler, gök gürlemeleri, ýyldyrymlar we ýer titremesi boldy. Ylham 8:1–5.
In the verses, “seven angels” “stood before God” with “seven trumpets.” Those seven trumpet angels have been correctly understood customarily to represent God’s judgments against Rome for the enforcement of Sunday worship. Pagan Rome, under Constantine, passed the first Sunday law in the year 321, and by the year 330, his empire was divided into east and west. From that point on the first four trumpets began to sound, and they represented the historical forces which were brought against his empire, and which by the year 476, left the city of Rome where it never again had another Roman ruling over the city, which was the symbol of Rome’s strength and glory. When the papacy passed the Sunday law at the Council of Orleans in the year 538, Mohammed was raised up to bring judgment against the Roman church, as represented by the fifth and sixth trumpets, which were also the first and second woe, and represented Islam. As correct as the traditional understanding of those trumpets are, they are defined in the passage where they are presented in Revelation nine as “plagues.”
Aýatlarda “ýedi perişde” “Hudaýyň huzurynda durupdy” we olaryň elinde “ýedi surnaý” bardy. Şol ýedi surnaýly perişdeler adatça dogry düşünilişi ýaly, ýekşenbe güni ybadatyny mejbury ornaşdyrandygy üçin Hudaýyň Rime garşy hökümelerini aňladýar. Butparaz Rim, Konstantiniň döwründe, biziň eramyz boýunça 321-nji ýylda ilkinji ýekşenbe kanunyny çykardy, we 330-njy ýyla çenli onuň imperiýasy gündogar we günbatar bolup bölündi. Şondan soň ilkinji dört surnaý ýaňlanmaga başlady, olar bolsa onuň imperiýasyna garşy goýberilen taryhy güýçleri aňladýardy; bu güýçler 476-njy ýyla çenli Rim şäherini şeýle bir ýagdaýa getirdi welin, şäheriň üstünden indi gaýdyp hiç bir rimli hökmdar höküm sürmedi; şol şäher Rimiň güýjüniň we şöhratynyň nyşanydy. Papalyk 538-nji ýylda Orlean soborynda ýekşenbe kanunyny kabul edeninde, Muhammet Rim ybadathanasyna garşy höküm getirmek üçin galdyryldy; bu ýagdaý bäşinji we altynjy surnaýlar bilen görkezilýärdi, olar şol bir wagtda birinji we ikinji hasratdy we Yslamy aňladýardy. Şol surnaýlar barada däp bolan düşünje näçe dogry bolsa-da, Ylhamyň dokuzynjy babynda olar beýan edilýän ýerinde “betbagtçylyklary” diýip kesgitlenýär.
And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts. Revelation 9:20, 21.
Bu betbagtçylyklar arkaly öldürilmedik beýleki adamlar hem öz elleriniň işlerinden toba etmediler; şeýdip, jynlara, şeýle hem görüp bilmeýän, eşidip bilmeýän we ýöräp bilmeýän altyn, kümüş, bürünç, daş hem-de agaç butlara sežde etmegini goýmandylar. Olar öz adam öldürmelerinden-de, jadygöýlüklerinden-de, zynalaryndan-da, ogrulyklaryndan-da toba etmediler. Ylham 9:20, 21.
The perfect and final fulfillment of the seven trumpets is the seven last plagues of Revelation chapter sixteen. Even a casual survey of the prophetic characteristics of the seven trumpets of Revelation chapter nine demonstrates they possess parallel characteristics of the seven last plagues. The opening of the seventh seal takes place in the history when probation is about to close and the wrath of God, as represented by the seven last plagues, is about to be poured out.
Ylhamyň kitabynyň on altynjy babyndaky ýedi soňky bela ýedi surnaýyň kämil we ahyrky ýerine ýetmesidir. Hatda Ylhamyň kitabynyň dokuzynjy babyndaky ýedi surnaýyň pygamberlik häsiýetlerine ýüzleý syn etmek hem olaryň ýedi soňky bela bilen ugurdaş häsiýetlere eýedigini görkezýär. Ýedinji möhüriň açylmagy synag möhletiniň tamamlanmakçy bolan we Hudaýyň gazabynyň, ýagny ýedi soňky bela arkaly beýan edilýän gazabynyň, dökülmekçi bolan taryhy döwürde bolup geçýär.
When Christ, as the Lion of the tribe of Judah, “opened the seventh seal” an angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.” The outpouring of the Holy Spirit on Pentecost was preceded by the unified prayer of the believers that were assembled in Jerusalem.
Mesih, Ýahuda taýpasynyň Arslany hökmünde, “ýedinji möhri açanda”, bir perişde gelip, gurbanlyk sypasynyň öňünde durdy; onuň elinde altyn tütetgi gapy bardy; we ähli mukaddesleriň doga-dilegleri bilen bilelikde ony tagtyň öňündäki altyn gurbanlyk sypasynda hödürlesin diýip, oňa köp tütetgi berildi. “Mukaddesleriň doga-dilegleri bilen gelen tütetginiň tüssäsi perişdäniň elinden Hudaýyň huzuryna ýokary galdy.” Pentikost gününde Mukaddes Ruhuň inmegi Iýerusalimde ýygnanan imanlylaryň jebis doga-dilegi bilen öňünden taýýarlanyldy.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer.” Selected Messages, book 1, 121.
“Aramyzda hakyky takwalygyň gaýtadan janlanmagy ähli zerurlyklarymyzyň içinde iň beýik we iň gyssagly zerurlykdyr. Muny gözlemek biziň ilkinji işimiz bolmalydyr. Rebbiň berekedini almak üçin çynlakaý tagalla edilmelidir; bu, Hudaýyň Öz berekedini bize bermäge islegsizdigi sebäpli däl-de, eýsem biziň ony kabul etmäge taýýar däldigimiz sebäplidir. Gökdäki Atamyz Özünden soraýanlara Öz Mukaddes Ruhuny bermäge, ýer ýüzündäki ata-eneleriň öz çagalaryna gowy sowgatlary bermäge isleg bildirşinden-de has taýyndyr. Emma boýun alma, pesgöwünlilik, toba we yhlasly doga arkaly Hudaýyň Öz berekedini bermäge wada eden şertlerini ýerine ýetirmek biziň işimizdir. Gaýtadan janlanmaga diňe doga jogap hökmünde garaşyp bolar.” Selected Messages, book 1, 121.
The opening of the seventh seal is identifying the sealing of the one hundred and forty-four thousand. The sealing is initiated by prayer, but not simply by the activity of prayer, but by a specific prayer. The specific prayer is identified in the book of Daniel, which is of course, also the book of Revelation.
Ýedinji möhüriň açylmagy ýüz kyrk dört müň adamyň möhürlenmegini görkezýär. Möhürlenme doga bilen başlanýar, ýöne diňe bir doganyň işjeňligi bilen däl, eýsem belli bir doga bilen. Şol belli doga Daniel kitabynda görkezilýär; elbetde, şol kitap Ylham kitabydyr hem.
John in the Revelation and Daniel in his book, represent the one hundred and forty-four thousand in the “last days.” In the “last days” those who are to be God’s witnesses during the battle of the first heaven will bear witness to the prophecy that is unsealed just before probation closes. This is represented as the seventh seal in the verses we are now considering. The prayers that come to the angel with the “golden censer” are represented by Daniel’s prayer in chapter nine of his book. That prayer is a specific prayer, which was outlined by Moses in connection with the prophecy of the “seven times.” The prayer is two-fold, and Daniel places the context of his two-fold prayer in the terms of “the curse” and “the oath” of Moses. The books of Daniel and Revelation are the same book, and the same lines of prophecy that are in the book of Daniel are taken up in the book of Revelation.
Ylhamdaky Yuhanna hem-de öz kitabyndaky Daniel “soňky günlerde” bolan ýüz kyrk dört müňüligi aňladýarlar. “Soňky günlerde” birinji asmanyň söweşi döwründe Hudaýyň şaýatlary bolmaly bolanlar synag möhleti ýapylmazdan biraz öň möhürinden açylan pygamberlige şaýatlyk ederler. Bu, häzir seredip geçýän aýatlarymyzda ýedinji möhür hökmünde görkezilýär. “Altyn tüýtedijili” perişdä gelýän doga-dilegler Danieliň öz kitabynyň dokuzynjy babyndaky dogasy arkaly görkezilýär. Ol doga, Musa tarapyndan “ýedi wagt” baradaky pygamberlik bilen baglanyşykda beýan edilen aýratyn bir dogadyr. Bu doga iki bölekli bolup, Daniel öz iki bölekli dogasynyň mazmunyny Musanyň “nälet” we “ant” diýen sözleri bilen beýan edýär. Daniel bilen Ylham kitaplary şol bir kitapdyr, we Daniel kitabyndaky şol bir pygamberlik ugurlary Ylham kitabynda dowam etdirilýär.
The prayer that brings about the outpouring of holy fire in the movement of the mighty angel of Revelation eighteen, is Daniel’s prayer of the “seven times.” It is the prayer that brought the angel Gabriel down from heaven to explain the prophecies to Daniel. At the conclusion of his prayer, which covers the first twenty verses of Daniel nine, Gabriel came down about the time of the evening oblation. The prayers that ascend that the angel with the golden censer receives are prayers that ascend as the sun is setting, in the evening of “the last days.”
Ylhamly oduň hereketinde, Ylham 18-däki gudratly perişdäniň hereketinde mukaddes oduň dökülmegine getirýän doga, Danyýeliň “ýedi gezek” dogasydyr. Ol, perişde Jabraýyly asmândan aşak düşürip, pygamberlikleri Danyýele düşündiren dogadyr. Danyýel kitabyň dokuzynjy bapynyň ilkinji ýigrimi aýatyny öz içine alýan dogasynyň ahyrynda, Jabrail agşamky sadaka wagty töwereginde aşak düşdi. Altyn tütetgiçli perişdäniň kabul edýän we ýokary galýan dogalary, “ahyrky günleriň” agşamynda, gün ýaşyp barýan wagtynda ýokary galýan dogalardyr.
And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. Daniel 9:20, 21.
Men gürläp durkam, doga edip, öz günämi hem-de halkym Ysraýylyň günäsini ykrar edip, Hudaýym Rebbe Onuň mukaddes dagy üçin dilegimi Onuň huzuryna getirip durkam; hawa, men heniz dogada gürläp durkam, başlangyçdaky görnüşde gören şol adam Jebraýyl çaltlykda uçup gelip, agşamky gurbanlyk wagtynda maňa degdi. Daniýel 9:20, 21.
Daniel’s prayer was a confession of not only his sins, but also the sins of God’s people. His prayer is the blueprint of the prayer of repentance connected with the “seven times” of Leviticus twenty-six.
Danyýeliň dogasy diňe öz günäleriniň däl, eýsem Hudaýyň halkynyň günäleriniň hem boýun alynmasydy. Onuň dogasy Lewiler 26-daky “ýedi wagt” bilen baglanyşykly toba dogasynyň nusgasydyr.
And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.
Siziň araňyzda galanlar duşmanlaryňyzyň ýurtlarynda özleriniň günäsi zerarly gurap-solarlar; ata-babalarynyň günäleri zerarly hem olar bilen bilelikde gurap-solarlar. Eger-de olar özleriniň günäsini, ata-babalarynyň günäsini, Maňa garşy eden hyýanatlaryny, şeýle hem Maňa garşy çykyp ýaşandyklaryny boýun alsalar; hem-de Men hem olara garşy çykyp, olary duşmanlarynyň ýurduna getirendigimi boýun alsalar; eger şonda olaryň sünnetsiz ýürekleri peselse we öz günäleriniň jezasy bilen ylalaşsalar: onda Men Ýakup bilen eden ähtimi, şeýle hem Yshak bilen eden ähtimi, şeýle-de Ybraýym bilen eden ähtimi ýatlaryn; ýurdy hem ýatlaryn. Lewiler 26:39–42.
After Moses sets forth the punishment associated with the “seven times,” which he calls the “quarrel of” God’s “covenant,” he identifies what God’s people are to do if and when they become aware that they are slaves in the enemy’s land, such as Daniel was. They needed, as Daniel represented, to confess their sins, and also the sins of their fathers.
Musa “ýedi gezek” bilen baglanyşykly jezany, ýagny Hudaýyň “ähti” bilen baglanyşykly “jedelini” beýan edeninden soň, Hudaýyň halkynyň, eger olar Danyýel ýaly duşmanyň ýurdunyň içinde gulduklaryna haçan-da we nähili-de bolsa düşünseler, näme etmelidigini görkezýär. Olara, Danyýeliň nusgalyk edşi ýaly, öz günälerini, şeýle hem atalarynyň günälerini boýun almaly bolýardy.
When this specific prayer is offered by those called to be the one hundred and forty-four thousand, the angel with the golden censer will take “the censer, and” fill “it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake.” The holy fire that represents the message of “truth” in contrast with the counterfeit message of “fire”, that the United States and Satan call down out of heaven, takes place in the hour of the “earthquake” that is the Sunday law.
Bu aýratyn doga ýüz kyrk dört müň bolmaga çagyrylanlar tarapyndan hödürlenende, altyn tütetgi gaply perişde “tütetgi gabyny alar-da”, ony “gurbanlyk sypasynyň ody bilen dolduryp, ýere taşlar; şonda sesler, gürrüldiler, ýyldyrymlar we ýer titreme bolar.” Amerikanyň Birleşen Ştatlary bilen Şeýtanyň asmandan inderýän “ot” baradaky galp habaryna garşy goýlan, “hakykat” habaryny aňladýan mukaddes ot, Ýekşenbe kanuny bolan “ýer titremesiň” sagadynda bolup geçýär.
In the book of Zechariah, we are informed that Zerubbabel laid both the foundation and the headstone of the temple in the history of the rebuilding of the temple and Jerusalem after the return from the slavery that Daniel was part of.
Zekerýa kitabynda bize şeýle habar berilýär: Danyýeliň hem içinde bolan gullukdan gaýdylyp, ybadathana bilen Iýerusalimiň täzeden gurulmagynyň taryhynda Zorobabel ybadathananyň hem düýbüni, hem-de baş daşy goýdy.
Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it. Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Zechariah 4:6–10.
Soňra ol maňa jogap berip, şeýle diýdi: «Rebbiň Zerubbabele aýdýan sözi şudur: “Ne güýç bilen, ne gudrat bilen, eýsem Meniň Ruhum bilen”, diýip, Hökmürowan Reb aýdýar. Eý, beýik dag, sen kim? Zerubbabeliň öňünde düzlük bolarsyň; ol hem onuň baş daşyyny şowhunly sesler bilen çykaryp getirer, şeýle diýip gygyrarlar: “Oňa merhemet, merhemet!”» Mundan başga-da, Rebbiň sözi maňa gelip, şeýle diýdi: «Bu öýüň binýadyny goýan Zerubbabeliň elleridir; ony tamamlamagy hem onuň elleri bolar; şonda Hökmürowan Rebbin meni siziň ýanyňyza iberendigini bilersiňiz. Çünki kiçi zatlaryň gününi kim äsgermezlik etdi? Sebäbi olar şatlanarlar we şol ýedi bilen birlikde Zerubbabeliň elindäki gurşun ölçeg daşy görerler; olar bütin ýeri ýüzbe-ýüz aýlanyp çykýan Rebbiň gözleridir.» Zekerýa 4:6–10.
Zerubbabel means “offspring of Babylon”, and is a symbol of the second angel’s message, which when combined with the message of the Midnight Cry, laid the “foundation” in the beginning movement of Adventism. Zerubbabel also represents the repetition of the second angel’s message in the ending movement of Adventism in the movement of Future for America, when the “headstone” is placed.
Zerubbabel “Wawilonyň nesli” diýmegi aňladýar we ol ikinji perişdäniň habarynyň nyşany bolup durýar; bu habar Ýarygijäniň Gygyrşynyň habary bilen birleşende, Adventizmiň başlangyç hereketinde “binýady” goýdy. Zerubbabel, şeýle hem, “baş daşy” goýlanda, “Future for America” hereketinde Adventizmiň ahyrky hereketinde ikinji perişdäniň habarynyň gaýtalanmagyny hem aňladýar.
The world rejoiced over the two witnesses that had been slain in the valley of dead bones in the street that is the “information super highway.” When those two witnesses were brought back to life the world feared, and the heavens rejoiced. Zechariah, like all prophets, is identifying the “last days” when God’s people rejoice. Zechariah informs us that they rejoice at the resurrection of the two witnesses, when they see “those seven.” “Those seven” is the same Hebrew word translated as “seven times” in Leviticus twenty-six. The movement of the first angel placed the foundation stone of Moses’ seven times, and that “truth” is also to be the headstone of the movement of the third angel, in spite of its rejection in 1863.
Dünýä “maglumat super awtoýoly” diýilýän köçede, öli süňkleriň jülgesinde öldürilen iki şaýadyň üstünden şatlandy. Şol iki şaýat täzeden ýaşa getirilenlerinde, dünýä gorkdy, asmanlar bolsa şatlandy. Zakaryýa, ähli pygamberler ýaly, Hudaýyň halkynyň şatlanýan “ahyryky günlerini” görkezýär. Zakaryýa olaryň “şol ýedini” görenlerinde, iki şaýadyň direlmegine şatlanýandyklaryny bize habar berýär. “Şol ýedi” Lewiler 26-da “ýedi gezek” diýip terjime edilen şol bir ýewreý sözüdür. Birinji perişdäniň hereketi Musanyň “ýedi gezek” baradaky düýp daşyny goýdy, we 1863-nji ýylda ret edilendigine garamazdan, şol “hakykat” üçünji perişdäniň hereketiniň hem baş daşy bolmalydyr.
When it is recognized and fulfilled, and acted upon with the appropriate two-fold prayer, the true fire will be cast to the earth, as it was at Pentecost.
Ol ykrar edilip, ýerine ýetirilip, degişli iki taraplaýyn doga bilen oňa görä amal edilende, hakykat ody Pentikost gününde bolşy ýaly, ýere zyňylar.
We will continue to address the opening of the seventh seal in the next article.
Biz indiki makalada ýedinji möhüriň açylmagy baradaky meseläni dowam etdireris.