The book of Isaiah and especially Isaiah’s final prophetic narrative found in chapters forty through sixty-six is a presentation that emphasizes a handful of important prophetic truths connected directly to the Revelation of Jesus Christ, which is now being unsealed as we approach the close of human probation. One of those truths is the revelation of Alpha and Omega. No other book in the Bible comes close to Isaiah’s testimony of the element of God’s character which illustrates the end of a thing with the beginning of a thing.
Işaýa kitaby, aýratyn-da onuň kyrkdan altmyş altynjy baplara çenli ýerleşýän soňky pygamberlik beýany, häzirki wagtda ynsan synag möhletiniň ahyryna golaýlaşdygymyzça açylyp barýan Isa Mesihiň Ylhamy bilen göni baglanyşykly birnäçe möhüm pygamberlik hakykatlaryny aýratyn nygtaýan beýandir. Şol hakykatlaryň biri Alfa bilen Omegananyň aýan edilmegidir. Mukaddes Kitabyň başga hiç bir kitaby, bir zadyň ahyryny onuň başlangyjy bilen görkezýän Hudaýyň häsiýetiniň şol tarapyna degişli Işaýanyň şaýatlygyna golaý hem gelip bilmez.
Who hath wrought and done it, calling the generations from the beginning? I the Lord, the first, and with the last; I am he. Isaiah 41:4.
Muňa kim amal edip, muny ýerine ýetirdi, nesilleri başlangyçdan bäri çagyryp? Men Reb, ilki bolup, soňkularyň bilen hem Men Şolman. Işaýa 41:4.
It is in Isaiah, that God identifies what it is that proves God is God.
Hudaýyň Hudaýdygyny subut edýän zadyň nämedigini Hudaý Işaýa pygamberde aýan edýär.
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. Isaiah 44:6–8.
Ysraýylyň Patyşasy, onuň Halasgäri bolan Hökmürowan Reb şeýle diýýär: Men ilkinjidirin, Men ahyrkydyryn; Menden başga Hudaý ýokdur. Maňa meňzäp kim çagyryp biler, muny yglan edip biler we Meniň öňümde tertibe salyp biler, gadymy halky belleli bäri? Goý, geljek zatlary we boljak wakalary olara görkezsinler. Gorkmaň, howsala düşmäň; Men muny şol wagtdan bäri size aýdyp, yglan etmedimmi? Siz Meniň şaýatlarymsyňyz. Menden başga Hudaý barmy? Hawa, başga Hudaý ýokdur; Men başga hiç birini bilemok. Işaýa 44:6–8.
Isaiah’s final prophetic narrative emphasizes the perfect and final fulfillment of the arrival of the Comforter that Jesus promised.
Işaýanyň soňky pygamberlik beýanaty Isanyň wada beren Teselli Berijisiniň gelmeginiň kämil we ahyrky berjaý bolşuny nygtaýar.
Hearken to me, ye that follow after righteousness, ye that seek the Lord: look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged. Look unto Abraham your father, and unto Sarah that bare you: for I called him alone, and blessed him, and increased him. For the Lord shall comfort Zion: he will comfort all her waste places; and he will make her wilderness like Eden, and her desert like the garden of the Lord; joy and gladness shall be found therein, thanksgiving, and the voice of melody. Isaiah 51:1–3.
Ey, dogrulygy yzarlap gidýänler, Rebbi gözleýänler, maňa gulak asyň: özüňiziň yonulan gaýaňyza we gazylyp alnan çukuryňyza serediň. Ataňyz Ybraýyma we sizi dünýä inderen Sara serediň; çünki Men ony ýeke çagyrdym, ony bereketledim we köpeltdim. Çünki Reb Siony teselli berer; Onuň ähli weýran ýerlerine teselli berer; onuň çöline Erem bagy ýaly, onuň biyabanyny Rebbiň bagy ýaly eder; onuň içinde şatlyk we şadyýanlyk, şükür we owazly nagma tapylar. Işaýa 51:1–3.
The Comforter arrived in July of 2023. Another truth emphasized in Isaiah’s narrative is the hidden, three-step history of the seven thunders, which is the structure of “emeth,” the Hebrew word that was created by the first, thirteenth, and last letters of the Hebrew alphabet.
Teselli Beriji 2023-nji ýylyň iýul aýynda geldi. Işaýanyň beýanatynda aýratyn nygtalýan başga bir hakykat hem, ýedi gürrüldiň gizlin, üç basgançakly taryhydyr; bu, ýewreý elipbiýiniň birinji, on üçünji we soňky harplaryndan emele getirilen ýewreý sözi bolan “emeth”-iň gurluşydyr.
A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompense to his enemies. Isaiah 66:6.
Şäherden galmagal sesi, ybadathanadan bir ses, duşmanlaryna jezasy ýetirýän Rebbiň sesi. Işaýa 66:6.
Another important truth presented in Isaiah is the role of Islam as the tool of God’s executive judgment upon first the United States, and thereafter the world for the passage of Sunday enforcement.
Işaýa kitabynda hödürlenýän başga bir möhüm hakykat, ýekşenbe gününe degişli mejbury berjaý etdirilişi kabul edilendigi üçin, ilki bilen Amerikanyň Birleşen Ştatlarynyň, soňra bolsa dünýäniň üstüne Hudaýyň ýerine ýetiriji hökminiň guraly hökmünde Yslamyň tutýan ornudyr.
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. Isaiah 27:8.
Ol çykanda, Sen ony ölçeg bilen temmi berersiň; gündogar ýeliniň gününde Ol Öz gazaply şemalyny saklar. Işaýa 27:8.
All of these truths could be categorized as components of the message of the Midnight Cry, which is the parable of the ten virgin’s representation of the message of the Revelation of Jesus Christ that the Father gave to Jesus, who gave it to Gabriel, that gave it to John, who wrote it out and sent it to the churches. We have been employing Isaiah’s last narrative, to support the line of prophetic events beginning in chapter eleven of Revelation, and we have now arrived at chapter twelve, where we find the woman clothed with the sun is portrayed with the symbolism that is so soundly upheld by Isaiah, that being; that Christ illustrates the end of a thing, with the beginning of a thing.
Bu hakykatlaryň ählisini Gijeki Gygyryş habarynyň düzüm bölekleri hökmünde toparlara bölmek bolar; ol hem on päk gyzyň mysaly bolup, Atanyň Isaga beren, Isanyň Jebraýle beren, onuň hem Ýohanna beren, Ýohannanyň bolsa ýazyp çykaryp ýygnaklara iberen Isa Mesihiň Ylhamy habarynyň şekilli beýan edilişidir. Biz Işaýanyň soňky rowaýatyny, Ylham kitabynyň on birinji babyndan başlanýan pygamberlik wakalarynyň hataryny goldamak üçin ulanyp geldik, indi bolsa on ikinji baba ýetdik; şol ýerde güneşe geýnen zenanyň Işaýa tarapyndan şeýle berk tassyklanýan nyşanlylyk bilen görkezilýändigini görýäris; ýagny, Mesih bir zadyň ahyryny bir zadyň başlangyjy arkaly suratlandyrýar.
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. 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. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:1–5.
Soňra asmanda uly bir alamat göründi: güne geýnen, aýaklarynyň astynda aý bolan, başynda bolsa on iki ýyldyzdan täç geýen bir aýal bardy. Ol göwreli bolup, dogurmak ezabynda aglap, dünýä inermäge sanjy çekýärdi. Soňra asmanda ýene bir alamat göründi; ine, ýedi kellesi, on şahasy bolan, kelleleriniň üstünde bolsa ýedi täji bolan ullakan gyzyl aždarha bardy. Onuň guýrugy asman ýyldyzlarynyň üçden bir bölegini süpürip, olary ýere taşlady. Aždarha dogurmaga taýýar duran aýalyň öňünde durdy, onuň çagasyny dünýä inen dessine ýuwutmak üçin. Aýal bolsa ähli milletleri demir hasa bilen dolandyrmaly bolan bir oglan çagany dünýä indirdi; onuň çagasy bolsa Hudaýa we Onuň tagtyna alnyp gidildi. Ylham 12:1–5.
The woman of Revelation twelve is a symbol of God’s chosen people throughout history. The twelve tribes of ancient literal Israel represent the beginning of God’s chosen covenant people. The twelve tribes typify the ending of ancient literal Israel, when Christ selected twelve disciples. Those twelve disciples at the end of ancient literal Israel, were also the twelve apostles at the beginning of modern spiritual Israel. Two beginning witnesses and one ending witness combine to establish three witnesses that identify the one hundred and forty-four thousand as the ending of modern spiritual Israel.
Ylhamyň on ikinji bapyndaky aýal taryhyň bütin dowamynda Hudaýyň saýlanan halkynyň nyşanydyr. Gadymy göni manydaky Ysraýylyň on iki taýpasy Hudaýyň äht halky bolan saýlanan halkynyň başlangyjyny aňladýar. On iki taýpa Mesihiň on iki şägirdi saýlan wagtynda, gadymy göni manydaky Ysraýylyň ahyryny öňünden şekillendirýär. Gadymy göni manydaky Ysraýylyň ahyryndaky şol on iki şägirt, şol bir wagtda-da häzirki ruhy Ysraýylyň başlangyjyndaky on iki resuldy. Iki başlangyç şaýat bilen bir ahyrky şaýat birleşip, ýüz kyrk dört müňüň häzirki ruhy Ysraýylyň ahyrydygyny kesgitleýän üç şaýady döredýär.
The one hundred and forty-four thousand are also the ensign that was cast out by their brethren. They are the ensign that was a valley of dead dry bones lying in the street of the great city of Sodom and Egypt, who were murdered by the beast that ascended out of the bottomless pit. They are the ensign, that are the stones of the crown, which the woman is wearing upon her head.
Ýüz kyrk dört müň hem doganlary tarapyndan kowlup çykarylan tugdur. Olar Sodom bilen Müsüriň beýik şäheriniň köçesinde ýatan öli, gurak süňkleriň jülgesi bolan tugdur; olar tükeniksiz çukurdan çykan wagşy haýwan tarapyndan öldürilenlerdir. Olar aýalyň başynda geýýän täjiniň daşlary bolan tugdur.
And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. Zechariah 9:16.
Şol gün olaryň Hudaýy Rebbi olary Öz halkynyň sürüsi hökmünde halas eder; çünki olar täjiň daşlary ýaly bolup, Onuň ýurdunyň üstünde baýdak kimin ýokary galdyrylar. Zekerýa 9:16.
The ensign, which is the one hundred and forty-four thousand are stones, as is Christ.
Baýdak, ýagny ýüz kyrk dört müň adam, Mesihe meňzeş daşlardyr.
And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. 1 Corinthians 10:4.
Hemmesi-de şol bir ruhy içgiden içdüler; çünki olar özlerine eýerip gelen şol ruhy Gaýadan içýärdiler; ol Gaýa bolsa Mesihdi. 1 Korintoslylar 10:4.
Christ typifies the one hundred and forty-four thousand, and Peter agrees with Paul that Christ is the “living stone” that was disallowed, and Peter also identified that God’s people are also “lively stones.”
Mesih ýüz kyrk dört müňü nyşanlaýar, we Petrus Pawlus bilen ylalaşyp, Mesihi ret edilen “diri daş” diýip atlandyrýar; şeýle hem Petrus Hudaýyň halkynyň hem “diri daşlar”dygyny görkezdi.
To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:4, 5.
Oňa gelýänler üçin Ol dirilik daşy kimidir: adamlardan ret edilen, emma Hudaý tarapyndan saýlanan we gymmatlydyr. Siz hem diri daşlar hökmünde ruhy bir öý, mukaddes ruhanylyk bolup bina edilýärsiňiz; şeýlelikde Isa Mesih arkaly Hudaýa makbul bolan ruhy gurbanlyklary hödürlemek üçindir. 1 Petrus 2:4, 5.
The one hundred and forty-four thousand are not only the stones in the woman’s crown, they are the crown itself.
Ýüz kyrk dört müň diňe bir aýalyň täjindäki daşlar bolman, eýsem täjiň özidir.
For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name. Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God. Isaiah 62:1–3.
Sionyň hatyrasy üçin men dymmaryn, Iýerusalimiň hatyrasy üçin hem rahat tapmaryn, onuň dogrulygy şöhle kimin ýüze çykýança, gutulyşy bolsa ýanyp duran çyra kimin bolýança. Milletler seniň dogrulygyňy, ähli patyşalar hem seniň şöhratyňy görerler; sen Rebbiň agzy bilen dakyljak täze at bilen atlandyrylar. Şeýle hem sen Rebbiň elinde şöhrat täji, Hudaýyňyň elinde patyşalyk diademasy bolarsyň. Işaýa 62:1–3.
Christ typifies the one hundred and forty-four thousand. He is the Rock, and they are “stones.” They are a “crown of glory in the hand of the Lord,” and Christ is the crown of glory.
Mesih ýüz kyrk dört müňi öňünden şekillendirýär. Ol Gaýadyr, olar bolsa “daşlar”. Olar “Rebbiň elinde şöhrat täji”, Mesih bolsa şöhrat täjidir.
In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. Isaiah 28:5, 6.
Şol günde Hökmürowan Reb halkynyň galany üçin şöhrat täji we gözellik diademasy bolar; höküm kürsüsinde oturana höküm ruhy, söweşi derwezä çenli yzyna serpikdirýänlere bolsa güýç bolar. Işaýa 28:5, 6.
When considering the number twelve in the context of beginning and ending, the woman represents the chosen covenant people from ancient Israel at mount Sinai, until the history of the one hundred and forty-four thousand. They have been typified by Christ, and His birth typified the resurrection of the dead dry bones from the street where they had been murdered on July 18, 2020. The two-step process that Ezekiel thirty-seven so succinctly identifies, that brings those two prophets to life, is ‘first mentioned’ in the creation of Adam.
On iki sanynyň başlangyç we ahyrzaman nukdaýnazaryndan garalanda, zenan gadymy Ysraýyldan Sina dagynda başlanan saýlanan äht halkyny, ýüz kyrk dört müňüň taryhyna çenli aňladýar. Olar Mesih arkaly öňden şekillendirildi, we Onuň dogluşy 2020-nji ýylyň 18-nji iýulynda öldürilen köçesinden gury süňkleriň ölümden direlişini öňden şekillendirdi. Ezekiel otuz ýediniň juda gysga we anyk görkezýän, şol iki pygamberi ýaşaýşa getirýän iki ädimli prosesi ilkinji gezek Adamyň ýaradylyşynda «ilkinji gezek agzalýar».
Adam was created in two steps. He was first formed, then Christ breathed the breath of life into him, just as the breath from the four winds in Ezekiel brought the dry bones to life. Adam was created a fully mature man, but his creation was none the less, his birth. The one hundred and forty-four thousand are born after three and a half symbolic days of lying dead in the street that runs through the valley of death. The one hundred and forty-four thousand are born by the woman that gave birth to the “man child: that was to rule with an iron rod.” As the symbol of the church throughout history, the woman of Revelation twelve represents the same symbolism as the “mountain” of Daniel two.
Adam iki ädimde ýaradyldy. Ilki ol şekillendirildi, soňra bolsa Mesih Ýezekieldäki dört ýelden gelen demi gury süňkleri direldişi ýaly, onuň içine ýaşaýyş demisini üfledi. Adam doly kämillige ýeten adam hökmünde ýaradyldy, emma muňa garamazdan, onuň ýaradylyşy onuň dogluşy boldy. Ýüz kyrk dört müň ölüm jülgesinden geçýän köçede öli ýatan üç ýarym nyşanly günden soň dogulýar. Ýüz kyrk dört müň “demir hasa bilen höküm sürmeli bolan erkek çagany” dogran aýal tarapyndan dogulýar. Taryhyň ähli dowamynda ýygnagyň nyşany hökmünde Ylhamyň on ikinji bapyndaky aýal Danyýeliň ikinji bapyndaky “dag” bilen şol bir nyşany aňladýar.
“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.
“Ylham möhürlenen kitapdyr, emma şol bir wagtyň özünde açylan kitapdyr. Onda bu dünýäniň taryhynyň soňky günlerinde bolup geçmeli ajaýyp wakalar beýan edilýär. Bu kitabyň taglymatlary anykdyr, syrly we düşünip bolmajak däldir. Onda Danyýel kitabyndaky ýaly şol bir pygamberlik ugry dowam etdirilýär. Hudaý käbir pygamberlikleri gaýtadan aýdypdyr, şeýlelik bilen olara möhüm ähmiýet berilmelidigini görkezýär. Reb uly ähmiýeti bolmadyk zatlary gaýtalamaýar.” Manuscript Releases, 9-njy tom, 8.
The same line of prophecy that is found in Daniel is taken up in the Revelation. Daniel’s stone, that is cut out of the mountain without hands, is Peter’s “lively stones,” who “are built up a spiritual house, an holy priesthood,” and Daniel’s stone also represents, the one hundred and forty-four thousand. The mountain is God’s church through history.
Daniel kitabynda duş gelinýän şol bir pygamberlik ugry Ylham kitabynda-da dowam etdirilýär. Danieliň dagdan adam eli degmän kesilip alnan daşy Petiriň: “ruhy öý, mukaddes ruhanylyk hökmünde gurulýan” “janly daşlarydyr”; Danieliň daşy şol bir wagtda ýüz kyrk dört müňi hem aňladýar. Dag bolsa taryhyň dowamynda Hudaýyň ýygnagydyr.
And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure. Daniel 2:44, 45.
Bu patyşalaryň döwründe asmanlaryň Hudaýy hiç haçan ýykylmajak bir şalygy gurar; ol şalyk başga bir halka berilmez, eýsem bu şalyklaryň hemmesini döwüp ýok eder, özi bolsa ebedilik durar. Sen daşyň adamyň eli degmezden dagdan kesilip alnandygyny we onuň demri, bürünji, palçygy, kümşi hem-de altyny döwüp-parça edendigini gördüň ahyryn; beýik Hudaý patyşa mundan beýläk näme boljakdygyny aýan etdi; düýş hakykatdyr, onuň beýany bolsa şeksizdir. Daniel 2:44, 45.
The Midnight Cry message of the one hundred and forty-four thousand is also represented as the latter rain, and it is in the time of the latter rain that God ‘sets up’ the kingdom represented by Daniel’s stone.
Ýüz kyrk dört müňüň Ýarygije Gygyryşy habary hem ahyrky ýagmyr hökmünde şekillendirilýär, we hut ahyrky ýagmyryň wagtynda Hudaý Daniýeliň daşynda görkezilen patyşalygy “berkarar edýär”.
“The latter rain is coming on those that are pure—all then will receive it as formerly.
Soňky ýagyş päk bolanlaryň üstüne gelýär — şonda olaryň hemmesi ony öňküsi ýaly kabul eder.
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.
“Dört melek ellerini bıraktığında, Mesih kendi krallığını kuracaktır. Son yağmuru, ancak ellerinden gelen her şeyi yapmakta olanlar alırlar. Mesih bize yardım ederdi. Herkes, Tanrı’nın lütfuyla, İsa’nın kanı aracılığıyla galip gelebilirdi. Bütün gök bu işle ilgilenmektedir. Melekler de ilgilenmektedir.” Spalding and Magan, 3.
The four winds of Islam are released at the Sunday law, and then Christ sets up His kingdom. It takes place in the days of the spiritual kingdoms of Daniel chapter two. The last four spiritual kingdoms in Nebuchadnezzar’s dream, were typified by the first four literal kingdoms. Literal Babylon, Medo-Persia, Greece and Rome represent spiritual Babylon, Medo-Persia, Greece and Rome.
Yslamyň dört ýeli ýekşenbe kanuny wagtynda boşadylýar, soňra bolsa Mesih Öz patyşalygyny gurýar. Bu, Daniel kitabyň ikinji babyndaky ruhy patyşalyklaryň günlerinde bolup geçýär. Nebukadnesaryň düýşündäki soňky dört ruhy patyşalyk, ilkinji dört göni manydaky patyşalyk arkaly nusgalandyrylypdy. Göni manydaky Wawilon, Mäd-Persiýa, Gresiýa we Rim ruhy Wawilony, Mäd-Persiýany, Gresiýany we Rimi aňladýar.
Spiritual Babylon is the head of gold, that received a deadly wound in 1798, as typified by Nebuchadnezzar being temporarily removed from power for “seven times.” When the three-fold union of the dragon, the beast and the false prophet form the eighth kingdom, that is of the seven, it will be made up of all the spiritual kingdoms, represented in Nebuchadnezzar’s image of chapter two. The papacy dead and the papacy resurrected, are the spiritual head of gold in the beginning and the ending of four spiritual kingdoms of the image. The United States, as the second of the four kingdoms, is represented as spiritual Medo-Persia. The United Nations, as the third of the four kingdoms is represented as spiritual Greece and together, they all make up the three-fold union of the dragon, the beast and the false prophet to establish the eighth kingdom, that is of the seven. The papacy is the antichrist and seeks to counterfeit Christ. In this regard; of the last four spiritual kingdoms, the papacy is the first and the last.
Ruhy Wawilon, 1798-nji ýylda ölüm getirýän ýara alan altyn kellädir; bu Nebukadnesaryň “ýedi wagt” üçin wagtlaýyn häkimiýetden aýrylmagy bilen öňden nyşan edilipdi. Aždarha, haýwan we ýalan pygamberden ybarat üç taraplaýyn birleşik, ýediden bolan sekizinji patyşalygy emele getirende, ol ikinji bapdaky Nebukadnesaryň heýkelinde görkezilen ähli ruhy patyşalyklardan düzüler. Papalyk öli halynda hem, direldilen halynda hem, şekiliň dört ruhy patyşalygynyň başynda we ahyrynda duran ruhy altyn kellädir. Amerikanyň Birleşen Ştatlary, şol dört patyşalygyň ikinjisi hökmünde, ruhy Midiýa-Parsystan hökmünde görkezilýär. Birleşen Milletler Guramasy, şol dört patyşalygyň üçünjisi hökmünde, ruhy Gresiýa hökmünde görkezilýär we olaryň hemmesi bilelikde, ýediden bolan sekizinji patyşalygy berkarar etmek üçin, ажdarhanyň, haýwanyň we ýalan pygamberiň üç taraplaýyn birleşigini emele getirýär. Papalyk antikristdir we Mesihi galplaşdyrmaga çalyşýar. Şu nukdaýnazardan, soňky dört ruhy patyşalygyň arasynda papalyk birinjidir hem soňkydyr.
The stone cut out of the mountain, becomes a kingdom that fills the whole earth, and it is set up as an ensign in “the days of these kings,” for all of the spiritual kingdoms of the image are actively represented in “the last days.” The lifting up of the ensign, which is the setting up of Christ’s kingdom takes place when the four winds of Islam are released, and the latter rain is poured out without measure at the Sunday law.
Dagdan kesilip alnan daş bütin ýeri doldurýan bir patyşalyga öwrülýär, we ol “şu patyşalaryň günlerinde” nyşan hökmünde dikilýär, çünki şekiliň ähli ruhy patyşalyklary “soňky günlerde” işjeň ýagdaýda wekilçilik edilýär. Mesihiň patyşalygynyň dikeldilmegi bolan nyşanyň galdyrylmagy, Yslamyň dört şemaly boşadylan mahaly we soňky ýagmyr Ýekşenbe kanuny wagtynda ölçegsiz derejede guýlan wagty bolup geçýär.
The stone cut out of the mountain will break in pieces all of earth’s spiritual kingdoms, represented by “the iron, the brass, the clay, the silver, and the gold.” The one hundred and forty-four thousand represent Christ, who in Revelation twelve is “the man child,” whose birth typified the birth of the one hundred and forty-four thousand. The “man child” is to “rule all nations with a rod of iron.” With that rod, he will break the nations.
Dagdan kesilip alnan daş, “demiri, bürünji, palçygy, kümşi we altyny” aňladýan ýeriň ähli ruhy patyşalyklaryny bölek-bölek eder. Ýüz kyrk dört müň, Ylhamyň on ikinji babynda “erkek çaga” diýlip atlandyrylýan Mesihi aňladýar; onuň dünýä inmegi ýüz kyrk dört müňüň dünýä inmeginiň nyşany boldy. “Erkek çaga” “ähli milletleri demir hasa bilen dolandyrmaly.” Şol hasa bilen ol milletleri döwüp-parçalar.
I will declare the decree: the Lord hath said unto me, Thou art my Son; this day have I begotten thee. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel. Psalm 2:7–9.
Men hökümi yglan ederin: Reb maňa şeýle diýdi: Sen Meniň Oglumsyň; bu gün Men seni dünýä indirdim. Menden dile, Men saňa milletleri miras, ýeriň iň çetki künjeklerini emlägiň edip bererin. Sen olary demir hasa bilen döwersiň; küýzegäriň gap-gaçlaryny owran ýaly, olary parça-parça edersiň. Zebur 2:7–9.
The Son of God was begotten of the Father. Many take this truth and wrest it to their own destruction. “Begotten” means to give birth, but we know there was never a time when Christ was not in existence.
Hudaýyň Ogly Atadan doguldy. Köp adamlar bu hakykaty alyp, ony özleriniň heläkçiligine öwrüp, ýoýýarlar. “Doglan” diýmek dünýä inmek diýmekdir, emma biz Mesihiň barlykda bolmadyk hiç bir wagtynyň hiç haçan bolmandygyny bilýäris.
“‘Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their conscience seared with a hot iron.’ Before the last developments of the work of apostasy there will be a confusion of faith. There will not be clear and definite ideas concerning the mystery of God. One truth after another will be corrupted. ‘And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.’ There are many who deny the preexistence of Christ, and therefore deny his divinity; they do not accept him as a personal Saviour. This is a total denial of Christ. He was the only-begotten Son of God, who was one with the Father from the beginning. By him the worlds were made.” Signs of the Times, May 28, 1894.
“‘Indi Ruh açykça şeýle diýýär: soňky döwürlerde käbirleri imandan ýüz öwrerler, aldawjy ruhlara we jynlaryň taglymatlaryna gulak asyp; ikiýüzlülik bilen ýalan sözlärler; wyždanlary gyzgyn demir bilen daglanan bolar.’ Mürtedeleşme işiniň soňky ösüşlerinden öň imanda bulaşyklyk bolar. Hudaýyň syry baradaky düşünjeler aýdyň we anyk bolmaz. Bir hakykat beýleki biriniň yzyndan bozular. ‘We jedelsiz, takwalygyň syry uludyr: Hudaý teninde aýan edildi, Ruhda aklandy, perişdeler tarapyndan görüldi, başga milletlere wagyz edildi, dünýäde oňa iman edildi, şöhrata göterildi.’ Mesihiň öňden bar bolşuny inkär edýänler köpdür, şonuň üçin-de onuň ylahylygyny inkär edýärler; olar Ony şahsy Halasgär hökmünde kabul etmeýärler. Bu Mesihi bütinleý inkär etmekdir. Ol Hudaýyň ýeke-dogan Ogludy, başlangyçdan bäri Ata bilen birdi. Älemler Onuň arkaly ýaradyldy.” Signs of the Times, 1894-nji ýylyň 28-nji maýy.
When Christ is identified as the “begotten” of the Father, it is identifying a truth associated with Christ, a truth that is destroyed, if it is forced into the model of human parenthood. We cannot evaluate God from our human perspective. We can only evaluate God as He presents us with His evaluation of Himself.
Mesih Atanyň “doglan” Ogludy hökmünde atlandyrylanda, bu Mesih bilen baglanyşykly bir hakykaty görkezýär; eger bu hakykat adam ata-eneliginiň nusgasyna zor bilen salynsa, ol ýitirilýär. Biz Hudaýa özümiziň ynsan düşünjämizden ugur alyp baha berip bilmeris. Biz diňe Hudanyň Öz-Özüne nähili baha berýändigini bize aýan edişi boýunça Oňa baha berip bileris.
Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon. For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. Isaiah 55:7–9.
Goý, goý, zalym öz ýoluny, hem-de adalatsyz adam öz pikirlerini taşlasyn; goý, ol Rebbe dolansyn, şonda Ol oňa rehim eder; goý, ol biziň Hudaýymyza dolansyn, çünki Ol bol-elin bagyşlar. Çünki Meniň pikirlerim siziň pikirleriňiz däldir, siziň ýollaryňyz hem Meniň ýollarym däldir, diýýär Reb. Çünki asmanlar ýerden nähili ýokary bolsa, Meniň ýollarym hem siziň ýollaryňyzdan şonuň ýaly ýokarydyr, Meniň pikirlerim hem siziň pikirleriňizden ýokarydyr. Işaýa 55:7–9.
To wrest the word “begotten” in order to identify that there was a time when the Father gave birth to Christ, is to give “heed to seducing spirits, and doctrines of devils.” For the purpose of our current study, I am simply identifying that the woman of Revelation twelve was to give birth to the “man child” that is to rule the nations with a rod of iron. The one hundred and forty-four thousand will also rule the nations with a rod of iron.
“Doglan” diýen sözi, Atanyň Mesihi dünýä inderen bir wagty bolupdy diýip kesgitlemek üçin zorlap üýtgetmek, “azdyryjy ruhlara we jynlaryň taglymatlaryna gulak asmak” bolýar. Häzirki barlagymyzyň maksady üçin, men diňe Ylham kitaby on ikinji bapdaky zenanyň, milletleriň üstünden demir hasa bilen höküm sürmeli “erkek çagasy” dünýä indirmelidigini görkezýärin. Ýüz kyrk dört müň hem milletleriň üstünden demir hasa bilen höküm sürer.
The church of Thyatira returns when the papacy’s deadly wound is healed at the Sunday law. In that history, the promise given to God’s people is that those who overcome will rule the “nations” with “a rod of iron.”
Týatira döwri ybadathanasy, papalygyň ölüme getirýän ýarasy Ýekşenbe güni baradaky kanun arkaly sagaldylanda, gaýdyp gelýär. Şol taryhda Hudaýyň halkyna berlen wada şudur: ýeňenler “demir hasa” bilen “milletleriň” üstünden höküm sürerler.
And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. Revelation 2:26, 27.
Ýeňiji bolup, işlerimi ahyra çenli ýerine ýetirýän kişä milletleriň üstünden häkimiýet bererin. Olary demir hasa bilen dolandyrar; küýzegäriň gap-gaçlary döwlüp-owranşy ýaly olar owranarlar; edil Meniň Atamdan kabul edişim ýaly. Ylham 2:26, 27.
God’s people who are in the final manifestation of the church of Thyatira, are the one hundred and forty-four thousand. The woman in the beginning gave birth to Christ and in the end, she gives birth to the one hundred and forty-four thousand, who follow the Lamb.
Týatira ýygnagynyň soňky ýüze çykyşynda bolan Hudaýyň halky ýüz kyrk dört müňdir. Başlangyçda aýal Mesihi dogurdy, ahyrynda bolsa Guzynyň yzyna eýerýän ýüz kyrk dört müňi dogurýar.
And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:3, 4.
Olar tagtyň öňünde, dört jandaryň hem-de ýaşulularyň öňünde edil täze aýdym ýalyny aýdýardylar; ýer ýüzünden satyn alnyp gutarylan ýüz kyrk dört müňden başga hiç kim şol aýdymy öwrenip bilmedi. Bular aýallar bilen özlerini hapalamadyk bolanlardyr; çünki olar päkdirler. Bular Guzynyň nirä gitse, onuň yzyna düşýänlerdir. Bular Hudaýa we Guza ilkinji miweler bolmak üçin adamlaryň arasyndan satyn alnyp gutarylanlardyr. Ylham 14:3, 4.
Christ was born “first”, and the one hundred and forty-four thousand follow the Lamb, so they are born “last”. Christ was “caught up to God”, just as were the two witnesses of Revelation eleven. Both of her children ascend to the Father.
Mesih “ilkinji” bolup doguldy, ýüz kyrk dört müň bolsa Guzyny yzarlap barýarlar, şonuň üçin olar “soňky” bolup dogulýarlar. Mesih “Hudaýa alnyp gidildi”, edil Ylham kitabynyň on birinji babyndaky iki şaýat ýaly. Onuň iki çagasy hem Ata göterilýär.
And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 2:5.
Ol ogul dogurdy; ol ähli milletleri demir hasa bilen dolandyrmalydy; onuň çagasy bolsa Hudaýa we Onuň tagtyna alnyp gidildi. Ylham 2:5.
Christ, as the Lord of Hosts, is also the “portion of Jacob,” and Israel is “the rod of his inheritance,” and Israel is also His “battle ax and” His “weapons of war” who He uses to “break in pieces the nations.”
Mesih, Goşunlaryň Rebbi hökmünde, şol bir wagtda «Ýakubyň paýydyr»; Ysraýyl bolsa «Onuň mirasynyň taýagydyr»; şeýle hem Ysraýyl Onuň «söweş baltasy» we «uruş ýaraglarydyr»; Ol bolsa onuň arkaly «halklary döwüp-paramparça edýär».
The portion of Jacob is not like them; for he is the former of all things: and Israel is the rod of his inheritance: the Lord of hosts is his name. Thou art my battle ax and weapons of war: for with thee will I break in pieces the nations, and with thee will I destroy kingdoms. Jeremiah 51:19, 20.
Ýakubyň paýy olar ýaly däldir; çünki ähli zatlaryň Ýaradany şoldur; Ysraýyl bolsa Onuň mirasynyň taýagydyr; Onuň ady Hökmürowan Rebdir. Sen Meniň söweş paltaň we uruş ýaraglarymsyň; çünki Seniň bilen milletleri döwüp-paramparça ederin, Seniň bilen patyşalyklary heläk ederin. Ýermeýa 51:19, 20.
Christ and the one hundred and forty-four thousand both rule and break the nations in pieces with a rod of iron. Christ is the “portion of Jacob,” but so too are His people.
Mesih hem-de ýüz kyrk dört müň bilen bilelikde demir hasa bilen halklaryň üstünden höküm sürýär we olary bölek-bölek edýär. Mesih «Ýakubyň paýydyr», emma Onuň halky hem şeýledir.
For the Lord’s portion is his people; Jacob is the lot of his inheritance. Deuteronomy 32:9.
Çünki Rebbiň paýy Öz halkydyr; Ýakup Onuň mirasynyň nesibesidir. Kanun taglymaty 32:9.
The stone cut out of the mountain, representing God’s church is the final manifestation of His church that fills the earth with His glory, and they are used as God’s battle ax to strike the feet of the image and turn those kingdoms into the “chaff of the summer threshing floors.” Those kingdoms are blown away by the wind.
Dagdan kesilip alnan daş, Hudaýyň ýygnagyny aňladyp, Onuň ýer ýüzüni Öz şöhraty bilen doldurýan ýygnagynyň ahyrky ýüze çykyşydyr; olar heýkeliň aýaklaryna urup, şol patyşalyklary “tomusky harman meýdanlarynyň samanyna” öwürmek üçin Hudaýyň söweş palasy hökmünde ulanylýarlar. Şol patyşalyklar ýel bilen sovrulyp ýok edilýär.
Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. Daniel 2:35.
Soň demir, toýun, bürünç, kümüş we altyn bilelikde döwlüp-öwredildi-de, tomusky harman meýdanlarynyň samany kimin boldy; ýel olary alyp gitdi, şeýlelikde olar üçin hiç bir ýer tapylmady; heýkeli uran daş bolsa uly bir dag boldy we bütin ýer ýüzüni doldurdy. Daniel 2:35.
It was needful to place the symbolism of the woman in the context of the ensign that is lifted up to heaven, for Revelation chapter twelve identifies the beginning of a war between Christ and Satan that began in heaven, and in so doing it is identifying a war in heaven that identifies the end of the great controversy between Christ and Satan. Revelation chapters twelve and thirteen illustrate the final war of the great controversy, and they do so by illustrating Satan’s representatives and the one hundred and forty-four thousand battling in the heavens.
Aýalyň nyşanyny göge galdyrylan baýdak bilen baglanyşykly mazmunda ýerleşdirmek zerur boldy, çünki Ylham kitabynyň on ikinji baby Mesih bilen Şeýtanyň arasynda gökde başlanan söweşiň başlangyjyny kesgitleýär; şeýle etmek bilen hem, ol Mesih bilen Şeýtanyň arasyndaky beýik jedeliň soňuny görkezýän gökdäki söweşi kesgitleýär. Ylham kitabynyň on ikinji we on üçünji baplary beýik jedeliň ahyrky söweşini suratlandyrýar, we muny Şeýtanyň wekillerini hem-de ýüz kyrk dört müňi göklerde söweş alyp barýan ýagdaýda görkezmek arkaly edýär.
In the next article, we will proceed to address the war in heaven in the “last days” that was typified by the war in heaven that began in the beginning.
Indiki makalada, başda başlanan gökdäki uruş tarapyndan öňden şekillendirilen “ahyryzaman”daky gökdäki urşy beýan etmäge dowam ederis.
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, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.
Soňra men ýerden çykyp gelýän başga bir haýwany gördüm; onuň guzujaga meňzeş iki şahasy bardy, ýöne ol aždarha kimin gepleýärdi. Ol öz öňünde ilkinji haýwanyň ähli ygtyýaryny ulanýardy hem-de ýeri we onuň içinde ýaşaýanlary ölüm howply ýarasy bejerilen ilkinji haýwana sežde etdirmäge mejbur edýärdi. Ol beýik gudratlar görkezýärdi, şeýlelikde adamlaryň gözüniň alnynda gökden ýere ot hem inderýärdi. Şeýle hem ol haýwanyň öňünde etmäge ygtyýary bolan şol gudratlarynyň üsti bilen ýerde ýaşaýanlary azdyrýardy we ýerde ýaşaýanlara gylyç bilen ýaralanan, emma diri galan haýwanyň şekilini ýasamagy aýdýardy. Oňa haýwanyň şekiline jan bermäge ygtyýar berildi, şeýlelikde haýwanyň şekili geplemelidi we haýwanyň şekiline sežde etmejekleriň ählisiniň öldürilmegine sebäp bolmalydy. Şeýle hem ol hemmeleriň — kiçiniň-de, ulusynyň-da, baýyň-da, garybyň-da, azadyň-da, guluň-da — sag ellerine ýa-da maňlaýlaryna bir nyşan almagyny gazanýardy; şol nyşan ýa-da haýwanyň ady, ýa-da onuň adynyň sany bolmadyk hiç kim satyn alyp-da, satyp-da bilmezdi. Ine, hikmet şundadyr. Düşünjesi bolan haýwanyň sanyny hasaplasyn; çünki ol ynsanyň sanydyr; onuň sany bolsa alty ýüz altmyş altydyr. Ylham 13:11–18.