In the first seventeen verses of Isaiah forty the one hundred and forty-four thousand are prophetically located at the end of three and a half days, where they had been lying dead in the streets, while the world rejoiced. All the prophets agree with each other and the prophetic events they present always align with the other prophets, for God is not the author of confusion.
Işaýa kyrk babynyň ilkinji on ýedi aýatynda ýüz kyrk dört müň pygamberlik taýdan üç ýarym günüň ahyrynda ýerleşdirilýär; şol wagtda olar dünýä şatlyk çekip durka, köçelerde öli ýatyrdylar. Ähli pygamberler biri-biri bilen ylalaşýarlar, we olaryň beýan edýän pygamberlik wakalary hemişe beýleki pygamberleriňkiler bilen sazlaşýar, çünki Hudaý bulaşyklygyň awtory däldir.
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
Pygamberleriň ruhlary pygamberlere tabyndyr. Çünki Hudaý bulaşyklygyň däl-de, parahatçylygyň awtorydyr, mukaddesleriň ähli ybadathanalarynda bolşy ýaly. 1 Korintoslylar 14:32, 33.
The Comforter, who Jesus promised to send in His absence, was placed into the very first words, of the very first verse, of the twenty-six chapters that make up Isaiah’s final prophetic narrative. “Comfort ye, comfort ye my people, saith your God.” The rule of first mention emphasizes that the following twenty-six chapters is to be understood in reference to the perfect and final fulfillment of the coming of the Comforter.
Isanyň soňky pygamberlik beýanatyny emele getirýän ýigrimi alty babyň ilkinji babyndaky ilkinji aýatynyň hut ilkinji sözleriniň içine, Isanyň Özüniň ýoklugynda ibermegi wada eden Teselli Beriji ýerleşdirilipdir. “Halkymy teselli beriň, teselli beriň, diýýär siziň Hudaýyňyz.” Ilkinji gezek agzalmak düzgüni, ondan soň gelýän şu ýigrimi alty babyň Teselli Berijiniň gelşiniň kämil we soňky amal bolşy bilen baglanyşykda düşünilmelidigini nygtaýar.
And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever. . .. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:16, 26.
Men Atadan dileg ederin, we Ol size başga bir Teselli Berijini berer, ol siziň bilen ebedilik galsyn diýip.... Emma Teselli Beriji, ýagny Mukaddes Ruh, Atanyň meniň adymdan iberjek Bolany, Ol size ähli zatlary öwreder we meniň size aýdan ähli zatlarymy ýadyňyza salar. Ýahýa 14:16, 26.
The Midnight Cry of the Millerite history is repeated in the history of the one hundred and forty-four thousand.
Milleritleriň taryhyndaky Ýarygijeki nalyş ýüz kyrk dört müňüň taryhynda gaýtalanýar.
“There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.
“Pislikde, aldawda we azaşmada, ölümiň hut kölegesinde ýatan bir dünýä bar,—ukuda, ukuda. Olary oýarmak üçin kimler jan azabyny çekýär? Haýsy ses olara ýetip biler? Aňym geljege göterildi; şol wagt nyşan berler. ‘Ine, Güýew gelýär; Ony garşylamaga çykyň.’ Emma käbirleri öz çyralaryny doldurmak üçin ýag almany gijikdirerler, we olar juda giç wagtda ýag bilen şekillendirilen häsiýetiň başga birine geçirilip bolmaýandygyny bilerler.” Review and Herald, February 11, 1896.
The question is asked, “what voice can” “awaken” those that are “asleep”? The “voice” that awakens them in Isaiah chapter forty, is the “voice” that “cries” in the “wilderness.”
Sorag şeýle berilýär: “ukyda” bolanlary haýsy “ses” “oýar”yp biler? Işaýa pygamberiň kyrkynjy babynda olary oýarýan “ses”, “çölde” “gygyrýan” “ses”dir.
Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The “voice” of him that “crieth” in the wilderness. . .. Isaiah 40:2, 3.
Iýerusalime ýakymly söz aýdyň, oňa jar ediň: onuň söweşi tamam boldy, onuň günäsi bagyşlandy; çünki ähli günäleri üçin Rebbiň elinden iki esse aldy. Çölde “jar edýän”iň “owazy”.... Işaýa 40:2, 3.
The message of the Midnight Cry is also the message of the latter rain.
Ýarygije ýaryndaky gykylygyň habary, şeýle hem giçki ýagşyň habarydyr.
“You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.
“Rebbiň gelşini sen juda uzakda goýýarsyň. Men soňky ýagşyň [ýarym gije jar edilen çagyryş ýaly] duýdansyz gelýändigini we on esse güýç bilen gelýändigini gördüm.” Spalding and Magan, 5.
One of the many symbols found in the Word of God that represents the latter rain message, is the symbol that is recognized by a doubling of words or phrases. The doubling of words, or phrases is a symbol of the Midnight Cry, or latter rain message in the last days. The symbolism of the doubling of “comfort ye,” places the opening of Isaiah chapter forty in the tarrying time, when the message represented as the Midnight Cry of the parable of the ten virgins is to be recognized and then proclaimed. At that time, Christ sends the Comforter to awaken the sleeping virgins, who are prophetically represented as sleeping, and in some prophetic passages as sleeping, the sleep of death. The first verse of Isaiah forty, is prophetically located three and a half symbolic days ‘after’ the disappointment of July 18, 2020, for that is when the Comforter is sent to awaken those that are asleep. Three and a half days is a symbol of a wilderness, and there is where the “voice” begins to “cry.”
Hudaýyň Sözünde ahyrky ýagyş habaryny aňladýan köp sanly nyşanlaryň biri, sözleriň ýa-da söz düzümleriniň gaýtalanmagy arkaly tanalýan nyşandyr. Sözleriň ýa-da söz düzümleriniň goşa gaýtalanmagy, ahyrky günlerdeki Ýarygije Nalasynyň ýa-da ahyrky ýagyş habarynyň nyşanydyr. “Comfort ye” sözleriniň goşa gaýtalanmagynyň nyşanly manysy, Işaýa kitabynyň kyrkynjy babynyň başlangyjyny garaşylýan wagta ýerleşdirýär; şol wagtda on gyz baradaky tymsalyň Ýarygije Nalasyny aňladýan habar ilki tanalmalydyr, soňra bolsa yglan edilmelidir. Şol wagtda Mesih uklap ýatan gyzlary oýarmak üçin Teselli Berijini iberýär; olar pygamberlik taýdan uklap ýatan hökmünde, käbir pygamberlik parçalarynda bolsa ölüm ukusynda ýatan hökmünde görkezilýär. Işaýa kitabynyň kyrkynjy babynyň birinji aýaty pygamberlik taýdan 2020-nji ýylyň 18-nji iýulyndaky lapykeçlikden üç ýarym nyşanly gün “soň” ýerleşýär, çünki uklap ýatanlary oýarmak üçin Teselli Beriji hut şol wagtda iberilýär. Üç ýarym gün çöliň nyşanydyr, “ses” hem hut şol ýerde “gygyrmaga” başlaýar.
Revelation eleven, Ezekiel thirty-seven, Matthew twenty-five, the history of the Millerites (along with the same waymarks of Millerite history that occur in every reform movement), combine to identify a ‘specific process’ of awakening the sleeping virgins. The process starts with the virgins going to sleep at the disappointment. The period of the tarrying time that began at the disappointment is ultimately recognized as the tarrying time. The last portion of the tarrying time is the development of the message of the Midnight Cry. When the message is established, it is then proclaimed until it reaches its climax, the judgment.
Ylham on bir, Hezekiýel otuz ýedi, Matta ýigrimi bäş, Milleritleriň taryhy (her bir özgertme hereketinde ýüze çykýan Millerit taryhynyň şol bir ýolbelgeleri bilen bilelikde) ukudaky gyzlary oýarmagyň “aýratyn bir usulyny” kesgitlemek üçin birleşýär. Bu usul gyzlaryň lapykeçlik wagtynda uka gitmegi bilen başlanýar. Lapykeçlik bilen başlanan gijä galma döwrüniň ahyrsoňy gijä galma döwri hökmünde ykrar edilýär. Gijä galma döwrüniň soňky bölegi Ýarygije Gykylygynyň habarynyň ösüşidir. Habar berkidilenden soň, ol iň ýokary nokadyna — höküme — ýetýänçä wagyz edilýär.
The messenger represented as the “voice” in Isaiah, asked what the message was that was to be proclaimed. He was told in symbolic language to present the message of Islam. The prophetic message of Islam cannot be separated from the soon-coming Sunday law, for Islam is a trumpet power, and the seven trumpets of Revelation represent God’s judgment upon the powers who pass Sunday laws. Those powers were pagan Rome in 321, a symbol of the dragon; papal Rome in 538, a symbol of the beast; and the soon coming Sunday law in the United States, a symbol of the false prophet.
Işaýa pygamberde “ses” hökmünde görkezilen habarçy, yglan edilmelidigi habaryň nämedigini sorady. Oňa nyşanly dilde Yslamyň habaryny beýan etmelidigi aýdylýar. Yslamyň pygamberlik habary ýakyn wagtda geljek ýekşenbe kanunyndan aýrylyp bilinmez, çünki Yslam surnaý güýjüdir, Ylham kitabyndaky ýedi surnaý bolsa ýekşenbe kanunlaryny çykaryjy güýçleriň üstünden Hudaýyň hökümüni aňladýar. Ol güýçler 321-nji ýylda butparaz Rimdi — aždarhanyň nyşany; 538-nji ýylda papalyk Rimdi — haýwanyň nyşany; hem-de Birleşen Ştatlarda ýakyn wagtda geljek ýekşenbe kanunydyr — galp pygamberiň nyşany.
In connection with the identification of what the message that the “voice” who had been crying in the wilderness was to proclaim, was the promise that God’s word never fails. The ‘promise and assurance’ that God’s word never fails, is located in the identical prophetic setting that in Habakkuk chapter two, and verse three, is expressed as “at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.” The message of Islam will never fail, it will surely come. The last verse of Isaiah chapter forty, addresses those that wait for the vision in Habakkuk.
Çölde nida edip duran “ses”iň nähili habary yglan etmelidigi bilen baglylykda, Hudaýyň sözüniň hiç wagt puja çykmaýandygy baradaky wada hem bardy. Hudaýyň sözüniň hiç wagt puja çykmaýandygy baradaky bu “wada we ynandyrma”, Habakkuk kitabynyň ikinji bap, üçünji aýatynda şeýle beýan edilýän şol birmeňzeş pygamberlik ýagdaýynda ýerleşýär: “ahyrynda ol sözlär, ýalan sözlemez; gijä galýan ýaly bolsa-da, oňa garaş; çünki ol hökman geler, gijä galmaz.” Yslamyň habary hiç wagt puja çykmaz; ol hökman geler. Işaýa kitabynyň kyrkynjy bapynyň soňky aýaty Habakkukdaky görnüşe garaşýanlara ýüzlenýär.
But they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint. Isaiah 40:31.
Emma Rebbe garaşýanlar bolsa güýçlerini täzelärler; olar bürgütler ýaly ganat kakyp ýokary galarlar; ylgasalar-da ýadamazlar; ýörseler-de surnukmazlar. Işaýa 40:31.
The “hidden history” of the seven thunders, that is now being unsealed, identifies three waymarks that begin and end with a disappointment. In that symbolic history, there are three waymarks, separated by two periods of time. A disappointment begins the tarrying time. The tarrying time leads to the corrected message and prediction of the Midnight Cry. The message of the Midnight Cry begins a period of proclaiming the message of the Midnight Cry, that leads to a second disappointment, that is represented as judgment. Those three steps, separated by two periods of time, represent the Alpha and Omega, as created in the Hebrew word “truth.”
Häzir açylyp berilýän ýedi ýyldyrymyň “gizlin taryhy” lapykeçlik bilen başlanýan we lapykeçlik bilen tamamlanýan üç sany ýol belgini kesgitleýär. Şol nyşanly taryhda iki wagt döwrüniň arasynda aýrylyp duran üç sany ýol belgisi bar. Bir lapykeçlik gijikme döwrüni başlaýar. Gijikme döwri dogrulanan habara we Ýarygije Gykylygynyň öňünden aýdylmagyna getirýär. Ýarygije Gykylygynyň habary Ýarygije Gykylygynyň habaryny yglan etmegiň bir döwrüni başlaýar; ol bolsa hökümiň nyşany hökmünde görkezilýän ikinji lapykeçlige eltýär. Iki wagt döwri bilen aýrylan şol üç ädim ýewreýçe “hakykat” sözüniň içinde döredilişi ýaly Alfa bilen Omeganı aňladýar.
In Ezekiel thirty-seven, Ezekiel also represents the “voice” of Isaiah forty. The voice in Isaiah forty asks, “What shall I cry?” The “voice” in Ezekiel thirty-seven, verse seven, then “prophesied as” he “was commanded.”
Hezekiýel otuz ýedinji bapda hem Işaýa kyrkynjy bapdaky “ses”i alamatlandyrýar. Işaýa kyrkynjy bapdaky ses: “Men näme diýip gygyraýyn?” diýip soraýar. Soňra Hezekiýel otuz ýedinji bap, ýedinji aýatda, şol “ses” özüne “buýrulyşy ýaly pygamberlik etdi.”
So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:7, 8.
Şeýlelikde, maňa buýruşy ýaly pygamberlik etdim; we men pygamberlik edýärkäm, bir ses eşidildi, ine, sarsgyn boldy, süňkler biri-birine, her süňk öz süňgüne golaýlaşdy. Men seredip durkam, ine, olara siňirler we et peýda boldy, ýokarsyndan deri bilen örtüldi; emma olarda dem ýokdy. Hezekiýel 37:7, 8.
Ezekiel’s first prophecy brought the bones and flesh together, but they were not yet alive. “So,” Ezekiel “prophesied as he” was “commanded” a second time. The second prophecy brought the bodies to life. The two prophecies are typified by the creation of Adam.
Hezekiliň ilkinji pygamberligi süňkleri we eti bir ýere getirdi, emma olar entek diri däldi. “Şeýlelikde,” Hezekil “özüne buýrulyşy ýaly” ikinji gezek “pygamberlik etdi.” Ikinji pygamberlik bedenlere ýaşaýyş getirdi. Bu iki pygamberlik Adamyň ýaradylyşy bilen nusgalanýar.
And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. Genesis 2:7.
Reb Hudaý Ýerden alnan toprakdan adamy ýaratdy we onuň burnuna ýaşaýyş demi üfledi; şeýlelik bilen adam janly bir jandar boldy. Gelip çykyş 2:7.
The two-step process of bringing the dead dry bones to life is first mentioned in the creation of Adam, thus emphasizing that God’s prophetic Word is also His creative power. God first “formed” Adam, and Ezekiel’s first prophecy brought the bones and bodies together, then God “breathed into his nostrils the breath of life; and man became a living soul.”
Öli gury süňkleri ýaşa getirmegiň iki ädimli prosesi ilki bilen Adamyň ýaradylyşynda agzalýar; şeýlelikde, Hudaýyň pygamberlik Sözüniň Onuň ýaradyjy güýjüdigini hem nygtaýar. Hudaý ilki Adamy “ýasaýardy”, Ezekieliň ilkinji pygamberligi bolsa süňkleri we bedenleri bir ýere jemledi; soňra Hudaý “onuň burnuna ýaşaýyş demisini üfledi; şeýdip adam diri jan boldy.”
Ezekiel’s second prophecy was directed “unto the wind,” not unto the bones, for he was told to “say to the wind,” “Come from the four winds, O breath, and breathe upon these slain, that they may live.” Ezekiel’s second prophecy, which brings the dead bodies to life as a mighty army, was directed, not at the dead bodies, but at the wind. It was a command to the wind to breathe upon the bodies. The first time the word “breath” is mentioned in God’s Word is the creation of Adam, and it is there defined as the breath of life, and what brings life into the dead bodies, comes from the four winds.
Ezekieliň ikinji pygamberligi süňklere däl-de, “ýele” gönükdirildi, çünki oňa: “Ýele aýt”, “Eý dem, dört ýelden gel-de, bu öldürilenleriň üstüne üfle, olar ýaşasynlar” diýildi. Ezekieliň öli bedenleri güýçli bir goşun hökmünde ýaşaýşa getirýän ikinji pygamberligi öli bedenlere däl-de, ýele gönükdirildi. Bu, ýeli bedenleriň üstüne üflemäge berlen buýrukdy. “Dem” sözüniň Hudaýyň Sözünde ilkinji gezek agzalýan ýeri Adamyň ýaradylyşydyr, we şol ýerde ol ýaşaýyş demi hökmünde kesgitlenýär; öli bedenlere ýaşaýyş getirýän zat bolsa dört ýelden gelýär.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Perişdeler dört ýeli saklap durýarlar; olar boşap çykmaga hem bütin ýeriň ýüzüne çapyp geçmäge ymtylýan gazaply at görnüşinde şekillendirilýär, onuň yzunda heläkçilik we ölüm gelýär.
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live.” Manuscript Releases, volume 20, 217.
“Biz baky dünýäniň hut bosagasynda uklap ýatmalymy? Biz biperwaý, sowuk we öli bolmalymy? Eý, ybadathanalarymyzda Hudaýyň Ruhy we demi Öz halkyna üflense, olar aýaklarynyň üstünde durup ýaşasadylar.” Manuscript Releases, 20-nji tom, 217.
The two questions here are shall we sleep, and shall we be dead?…two terms for the same prophetic condition. The message of the four winds that are being restrained by angels, is the message that causes the breath of God to enter the dead and causes them to stand up and live. The message of the four winds is the message of the angry horse of Islam. The message of the four winds in the book of Revelation, is the sealing message. The sealing message of Revelation seven, verse one through three, is the message that identifies that the four winds are restrained, until the servants of God are sealed.
Bu ýerde iki sorag bar: biz uklarysmy, we biz ölü bolarysmy?… bir pygamberlik ýagdaýynyň şol bir manysyny aňladýan iki sözlem. Perişdeler tarapyndan saklanylýan dört ýeliň habary, Hudaýyň demi ölülere girmegine sebäp bolýan hem-de olaryň ýerlerinden turup ýaşamagyna getirýän habardyr. Dört ýeliň habary Yslamyň gazaply atynyň habarydyr. Ylham kitabyndaky dört ýeliň habary möhürleme habarydyr. Ylham kitabynyň ýedinji baby, birinji aýatdan üçünji aýada çenli beýan edilen möhürleme habary, dört ýeliň Hudaýyň gullary möhürlenýänçä saklanylýandygyny kesgitleýän habardyr.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
Şulardan soň men ýer ýüzüniň dört burçunda duran dört perişdäni gördüm; olar ýeliň ýer ýüzüne-de, deňze-de, hiç bir agaja-da öwüsmezligi üçin ýer ýüzüniň dört ýelini tutup durdular. Soňra gündogardan ýokary galýan başga bir perişdäni gördüm; onuň elinde diri Hudaýyň möhüri bardy. Ol ýer ýüzüne we deňze zyýan ýetirmek ygtyýary berlen şol dört perişdä gaty uly ses bilen şeýle diýip gygyrdy: «Hudaýymyzyň gullaryny maňlaýlarynda möhürleýänçäk, ýer ýüzüne-de, deňze-de, agaçlara-da zyýan ýetirmäň». Ylham 7:1–3.
Ezekiel’s second prophecy was directed to the wind, and the life that the wind delivered unto the bodies came from the message of the four winds. In verses eight through ten, in Ezekiel thirty-seven the words that appear either as “wind” or “breath” is the same Hebrew word in each occurrence. God breathed into Adam, the breath of life, and in Ezekiel the breath of life is the message of the sealing of the one hundred and forty-four thousand that comes from the four winds. That message delivers God’s creative power to the bodies that have been brought together in the valley of death, by the first message. The message of the four winds is the message of Islam bringing judgment upon the United States for the Sunday law. It is the message of the Midnight Cry.
Hezekiliň ikinji pygamberligi ýele gönükdirildi, we ýeliň bedenlere ýetirýän ýaşaýşy dört ýeliň habaryndan gelýärdi. Hezekil otuz ýediniň sekizinji aýatyndan onunjy aýatyna çenli, “ýel” ýa-da “dem” hökmünde duş gelýän sözleriň her birinde şol bir ýewreý sözi ulanylýar. Hudaý Adama ýaşaýyş demini üfledi, we Hezekilde ýaşaýyş demi dört ýelden gelýän ýüz kyrk dört müňüň möhürlenmegi baradaky habardyr. Şol habar ilkinji habar arkaly ölüm jülgesinde bir ýere jemlenen bedenlere Hudaýyň ýaradýan güýjüni ýetirýär. Dört ýeliň habary, Ýekşenbe kanuny sebäpli Amerikanyň Birleşen Ştatlarynyň üstüne höküm getirmek üçin Yslamyň gelýändigi baradaky habardyr. Ol Gije ýarymyndaky Gykylygyň habarydyr.
The hidden history of the seven thunders begins with a disappointment, which begins the tarrying time. In Revelation eleven when the two prophets were slain on July 18, 2020, the tarrying time began. Ezekiel was among the dead when the Lord asked Ezekiel if the two witnesses that are dead in the street could live.
Ýedi ýyldyrymyň gizlin taryhy gijikme döwrüni başlaýan bir göwnüçökgünlik bilen başlanýar. Ylham kitabynyň on birinji babynda iki pygamber 2020-nji ýylyň 18-nji iýulynda öldürilende, gijikme döwri başlandy. Reb Ezekiýelden köçede öli ýatan şol iki şaýadyň diri bolup biljekdigi ýa-da däldigi barada soranda, Ezekiýel ölüleriň arasynda bolupdy.
The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Ezekiel 37:1–3.
Rebbiň eli meniň üstümdedi, Rebbiň Ruhunda meni alyp çykdy we süňklerden doly bolan jülgäniň ortasyna goýdy. Meni olaryň daş-töwereginden geçirip çykardy; ine, açyk jülgede olaryň örän köpüsi bardy; we, ynha, olar gaty gurapdy. Ol maňa diýdi: «Eý, adam ogly, bu süňkler dirilip bilermi?» Men hem jogap berdim: «Eý, Hökümdar Reb Hudaý, muny Sen bilýärsiň». Ezekiel 37:1–3.
In verse seven, when Ezekiel delivers the first of the two prophecies the message was simply, “O ye dry bones, hear the word of the Lord.” John, in the Revelation records, “blessed are those who hear the words of the prophecy of this book.” Ezekiel represents the dead dry bones who are blessed, as those who hear Ezekiel’s command to hear the Word of the Lord, and His Word is Truth. In chapter two of Ezekiel, the experience of those who hear God’s word is described.
Ýedinji aýatda, Ezekiýel iki pygamberligiň ilkinjisini ýetirende, habar ýöne şeýle boldy: “Eý, gurak süňkler, Rebbiň sözüni diňläň.” Ýahýa bolsa, Ylham kitabynda şeýle ýazýar: “bu kitabyň pygamberlik sözlerini diňleýänler bagtlydyr.” Ezekiýel, Ezekiýeliň Rebbiň Sözüni diňlemek baradaky buýrugyny diňleýän we bagtly bolan öli gurak süňkleri aňladýar, Onuň Sözi bolsa Hakykatdyr. Ezekiýeliň ikinji babynda, Hudaýyň sözüni diňleýänleriň başdan geçirýän tejribesi beýan edilýär.
And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.
Soňra Ol maňa diýdi: «Eý ynsan ogly, aýagyň üstünde dur, Men saňa gepleýin». Ol meniň bilen gepleýän wagty Ruh meniň içine girdi-de, meni aýagymyň üstünde goýdy, şonda men maňa gepleýän Zaty eşitdim. Ezekiel 2:1, 2.
In Revelation eleven, when the dead bodies hear the Word of the Lord, the Comforter enters into them and they stand on their feet. It is the Comforter that sets them on their feet.
Ylham on birde, ölen jesetler Rebbiň Sözüni eşidende, Teselli Beriji olaryň içine girýär we olar aýaklarynyň üstünde durýarlar. Olary aýaklarynyň üstünde goýýan Teselli Berijidir.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.
Üç gün ýarymdan soňra Hudaýdan bolan ýaşaýyş Ruhy olaryň içine girdi, olar aýaklarynyň üstünde durdular; olary görenleriň üstüne bolsa uly gorky indi. Ylham 11:11.
The standing up of the dead is step number one, in a two-step process that raises them out of their graves to become the ensign that is lifted up at the judgment of the Sunday law. When they stand in chapter eleven, “great fear” comes upon those that see them.
Ölüleriň aýaga galmagy, olary gabyrlarından çykaryp, Ýekşenbe kanunynyň höküminde ýokary galdyrylýan baýdak bolmak üçin göterýän iki basgançakly işiň birinji basgançagydyr. Olar on birinji bapda aýaga galanlarynda, olary görýänleriň üstüne “uly gorky” iner.
And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:9.
Ol gorkup, öz gala-gaçalgasyna geçer, hem-de onuň şazadalary nyşandan ürkerler, diýýär Reb, Onuň ody Siýonda, Onuň peji bolsa Iýerusalimdedir. Işaýa 31:9.
The Midnight Cry message of Millerite history was the second part of the second angel’s message. The second angel’s message produced a separation of the Millerites from the churches that were then identified as the daughters of Babylon, and the faithful were called out to come and stand with the Millerites. A ‘body’ of believers was formed by that message, and then the second step was the message of the Midnight Cry that joined and added power to the second message. The Millerites then became a mighty army that took the message like a tidal wave across the land. That two-step process is the two voices of Revelation eighteen, and it is the identical process of the resurrection of the dead dry bones in Ezekiel who were slain in the street of Revelation eleven.
Millerçi taryhynyň Gijeki Ýarym Çagyryş habary ikinji perişdäniň habarynyň ikinji bölegi boldy. Ikinji perişdäniň habary şol wagt Babiliň gyzlary hökmünde tanalan ybadathanalardan Millerçileri aýyrdy, wepalylar bolsa çykyp gelip Millerçiler bilen bir hatarda durmaga çagyryldy. Şol habar arkaly imanlylaryň bir “bedeni” emele geldi, soňra ikinji ädim hökmünde Gijeki Ýarym Çagyryş habary gelip, ikinji habara goşuldy we oňa güýç berdi. Şondan soň Millerçiler habary ýurduň hemme ýerine joşgunly tolkun dek ýaýradan güýçli bir goşuna öwrüldiler. Şol iki ädimli proses Ylham on sekiziň iki sesidir, we ol Ylham on biriň köçesinde öldürilen Hezekiýeldäki öli gury süňkleriň direlişiniň hut şol bir prosesidir.
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844.” Spiritual Gifts, volume 1, 195, 196.
“Perişdeler gökden gelen gudratlı perişdä yardım etmek üçin iberildi, men hemme ýerde ýaňlanýan ýaly bolup eşidilen sesleri eşitdim: Ondan çykyň, eý Meniň halkym, onuň günälerine gatnaşmaň we onuň betbagtçylyklaryndan paý almaň; çünki onuň günäleri göge ýetdi, Hudaý bolsa onuň bikanunlyklaryny ýatlady. Bu habar maňa üçünji habara goşmaça ýaly göründi we 1844-nji ýylda ýarygije gykylygy ikinji perişdäniň habaryna goşulyşy ýaly, oňa goşuldy.” Spiritual Gifts, 1-nji tom, 195, 196.
The first waymark in the hidden history of the seven thunders, is the disappointment which begins the tarrying time. The tarrying time is a period of time that is represented as three and a half days, which is a symbol of the wilderness. At the end of the forty years of wandering in the wilderness, Joshua led a mighty army into the Promised Land. At the end of the three and a half days, Ezekiel is taken to the valley of death, and is told to command the dead bodies to “hear the word of the Lord.” Ezekiel is a “voice” crying in the wilderness. The command to hear the Word of the Lord brings the body parts together, but they are not yet alive, they are not yet an army, they are not yet sealed. The “word of the Lord” which is spoken by Ezekiel in chapter two, identifies that when the Comforter arrives, God’s people stand, while they simultaneously hear the Word of the Lord. Christ promised He would send the Comforter, three and a half days after they were murdered in the street.
Ýedi gümmürdiň gizlin taryhyndaky ilkinji ýol belgisi — saklanma wagtynyň başlanýan lapykeçligidir. Saklanma wagty üç ýarym gün hökmünde suratlandyrylýan wagt aralygydyr; bu çöli aňladýan nyşandyr. Çölde kyrk ýyl sergezdanlyk tamam bolanda, Ýeşuwa gudratly bir goşuny Wada berlen Ýurda alyp girdi. Üç ýarym günüň ahyrynda Ezekiýel ölüm jülgesine alnyp gidilýär we oňa ölen jesetlere: “Rebbiň sözüni diňläň” diýip buýurmak aýdylýar. Ezekiýel çölde gygyryp duran bir “sesdir”. Rebbiň Sözüni diňlemek baradaky buýruk beden agzalaryny bir ýere jemleýär, emma olar heniz diri däl, heniz goşun däl, heniz möhürlenen-de däl. Ezekiýeliň ikinji bapda aýdýan “Rebbiň sözi” Teselliberiji gelende, Hudaýyň halkynyň şol bir wagtda Rebbiň Sözüni diňleýändikleri mahalynda aýak üstüne galýandygyny görkezýär. Mesih olaryň köçede öldürilmeginden üç ýarym gün soň Teselliberijini iberjekdigini wada berdi.
Once standing, the bodies ‘who are not yet alive,’ are going to be given a second prophecy. The “voice that crieth in the wilderness” in Isaiah, asks what the prophecy is that he is to cry? The “message” that both Ezekiel, and the “voice” in Isaiah forty are commanded to present, is the message of Islam. When that prophecy is delivered, “Adam” comes to life as a mighty army. The living two witnesses then proclaim the message of Islam’s judgment upon the United States, because of the passage of the soon-coming Sunday law. The judgment of the Sunday law is the third waymark of the hidden history of the seven thunders. When it is fulfilled, the army is lifted up as an ensign to heaven, and is represented in Revelation fourteen.
Bir gezek aýak üstünde dikelenlerinden soň, “entek diri däl” bolan jesetlere ikinji pygamberlik berler. Işaýadaky “çölde gygyryp duran ses” özüniň nähili pygamberligi yglan etmelidigini soraýar. Ezekiele we Işaýanyň kyrkynjy babyndaky “sese” tabşyrylan yglan ediljek “habar” — Yslamyň habarydyr. Şol pygamberlik yglan edilende, “Adam” kuwwatly bir goşun hökmünde janlanýar. Soňra diri iki şaýat, ýakyn wagtda çykjak Ýekşenbe kanunynyň kabul edilmegi sebäpli, Amerikanyň Birleşen Ştatlarynyň üstünden Yslamyň höküm habaryny yglan edýärler. Ýekşenbe kanunynyň hökmi, ýedi gök gürlemesiniň gizlin taryhynyň üçünji ýol belgisi bolup durýar. Ol berjaý bolanda, şol goşun asmana nyşan hökmünde göterilýär we Ylham kitabyň on dördünji babynda şekillendirilýär.
“I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God and sanctified through the truth, proclaim the three messages in their order.” Selected Messages, book 2, 387.
«Men birinji, ikinji we üçünji perişdeleriň habarlarynda bir tejribe başdan geçirdim. Perişdeler asmanyň ortasynda uçup barýan, dünýä duýduryş habaryny yglan edýän we bu ýeriň taryhynyň soňky günlerinde ýaşaýan halka gös-göni degişli bolan hökmünde görkezilýär. Hiç kim bu perişdeleriň sesini eşitmeýär, çünki olar asmanyň ähli-jahany bilen sazlaşykda işleýän Hudaý halkyny aňlatmak üçin bir nyşandyr. Hudaýyň Ruhy bilen nurlandyrylan we hakykat arkaly mukaddes edilen erkeklerdir zenanlar üç habary öz tertibinde yglan edýärler». Selected Messages, 2-nji kitap, 387.
The ensign that is lifted up is the third angel that is flying in the midst of heaven, warning mankind against accepting the mark of the beast. The mighty army continues to present that message to the world, until Michael stands up and human probation closes.
Ýokary göterilen baýdak asman ortasynda uçup, ynsanlary wagşy haýwanyň nyşanyny kabul etmekden duýdurýan üçünji perişdedir. Güýçli goşun şol habary dünýäniň öňünde Maýkl ýerinden galýança we ynsan synag möhleti ýapylýança yzygiderli wagyz etmegini dowam etdirýär.
We will continue these thoughts in the next article.
Bu pikirleri indiki makalada dowam etdireris.
And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Matthew 25:6.
Gijäniň ýarysynda bolsa şeýle bir nalyş eşidildi: Ine, giýew gelýär; ony garşylamaga çykyň. Matta 25:6.