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# The Book of Daniel - Number One-Hundred and Ninety-Eight

Danyýel Kitaby — Bir Ýüz Toqsan Sekizinji

Divine Gatherings and Prophetic Alignments: The Role of the 144,000 in the Eschatological Framework of Daniel 11:40

Ylahy Ýygnanyşyklar we Pygamberlik Gabat Gelmeleri: Daniel 11:40-yň Ahyrzaman Çarçuwasyndaky 144,000-niň Orny

Author

Jeff Pippenger

Published

May 1, 2024

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We are placing the line of the papacy, the line of apostate Republicanism, the line of apostate Protestantism, and the line of the one hundred and forty-four thousand into the hidden history of verse forty of Daniel chapter eleven. We are currently addressing that Christ gathers His people twice, and all the illustrations of gathering His people a second time represent the final sealing process of the one hundred and forty-four thousand.

Biz papalygyň ugry, dönük Respublikançylygyň ugry, dönük Protestantçylygyň ugry we ýüz kyrk dört müňüň ugruny Daniel kitabyň on birinji babyndaky kyrkynjy aýatyň gizlin taryhynyň içine ýerleşdirýäris. Häzir biz Mesihiň Öz halkyny iki gezek ýygnandygyny ara alyp maslahatlaşýarys, hem-de Onuň halkyny ikinji gezek ýygnamagyň ähli mysallary ýüz kyrk dört müňüň soňky möhürleniş işini aňladýar.

When the divine symbol descends in a reform line the Lord then gathers a chosen people, who are thereafter tested. At the conclusion of the testing process there is a scattering, that is followed by His gathering those chosen people a second time, though many are left behind for failing the testing process. Christ began gathering His disciples at His baptism, and at the cross the disciples were scattered. After His resurrection He gathered His disciples a second time in advance of Pentecost. This line identified that a second gathering is accomplished upon the one hundred and forty-four thousand just before the Sunday law, which is typified by Pentecost. The cross identifies a disappointment, followed by a second gathering.

Hudaýy alamat özgeriş setirinde inende, Reb saýlanan bir halky ýygnaýar; olar şondan soň synagdan geçirilýärler. Synag işiniň ahyrynda bir dargaýyş bolýar, ondan soňra bolsa Ol şol saýlanan halky ikinji gezek ýygnaýar, emma synag işinden geçip bilmedikleri üçin köpüsi yzda galdyrylýar. Mesih Öz şägirtlerini çokundyrylmagynda ýygnamaga başlady, haçda bolsa şägirtler dargadyldy. Direlmeginden soň, Pentikostdan öňürti Ol Öz şägirtlerini ikinji gezek ýygnady. Bu setir, Pentikost bilen nusgalanan Ýekşenbe kanunynyň öň ýanynda ýüz kyrk dört müňüň üstünde ikinji ýygnalyşyň amala aşyrylýandygyny görkezdi. Haç bir lapykeçligi görkezýär, onuň yzyndan bolsa ikinji ýygnalyş gelýär.

The second gathering after the cross began when Christ descended from meeting with His Father after His resurrection. When the divine symbol descends God’s people are to eat the message, and after Christ descended, He ate with the disciples.

Haçdan soňky ikinji ýygnanyşyk Mesih direlenden soň Öz Atasy bilen duşuşykdan inende başlandy. Haçan-da ylahy nyşan inende, Hudaýyň halky habary iýmelidir, we Mesih inenden soň, Ol şägirtler bilen bilelikde iýdi.

> And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. Luke 24:30, 31.

> Ol olar bilen saçak başynda oturan mahaly, çöregi aldy-da, pata berdi, ony döwdi we olara berdi. Şonda olaryň gözleri açyldy, Ony tanadylar; emma Ol olaryň gözleriniň öňünden gaýyp boldy. Luka 24:30, 31.

At the second gathering after the cross Christ “breathed” the Holy Spirit upon His disciples.

Haçdan soňky ikinji ýygnanyşykda Mesih Öz şägirtleriniň üstüne Mukaddes Ruhy “üfledi”.

> “The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.

> “Mesihiň Öz şägirtleriniň üstüne Mukaddes Ruhy üfläp, olara Öz parahatçylygyny bermegi, Pentikost güni berilmeli bol bolan ýagşyň öňündäki birnäçe damja ýalydy.” Prophecy Ruhy, 3-nji tom, 243.

In the second gathering after the disappointment of April 19, 1844, Christ removed His hand from the mistake of 1843.

1844-nji ýylyň 19-njy aprelindäki lapykeçlikden soňky ikinji ýygnanyşykda Mesih Öz elini 1843-nji ýylyň ýalňyşyndan aýyrdy.

> “Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 237.

> “Rebbine näme üçin gelmändigine düşünip bilmedik şol sadyk, umydy puja çykanlar garaňkylykda galdyrylmadylar. Olar ýene-de pygamberlik döwürlerini derňemek üçin Mukaddes Kitaplaryna ýüzlendiler. Rebbiň eli sanlaryň üstünden aýryldy, ýalňyşlyk düşündirildi. Olar pygamberlik döwürleriniň 1844-nji ýyla çenli uzanýandygyny, hem-de pygamberlik döwürleriniň 1843-nji ýylda tamamlanýandygyny görkezmek üçin özleriniň öňe süren şol bir delilleriniň olaryň 1844-nji ýylda gutarýandygyny subut edýändigini gördüler.” Early Writings, 237.

At the disappointment the second angel descended with a “writing in his hand.”

Göwni kırlyş wagtynda ikinji perişde “elinde ýazgy bilen” indi.

> “Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’” Early Writings, 247.

> “Ýene bir gudratly perişde ýere inmage tabşyryldy. Isa onuň eline bir ýazgy goýdy, ol bolsa ýere inende: ‘Wawilon ýykyldy, ýykyldy’ diýip gygyrdy.” Early Writings, 247.

The testing process that began with the arrival of the second angel, concluded at the Exeter camp meeting when the Holy Spirit was poured out and the message went like a tidal wave. That testing process was distinctly identified after the cross when the time period unto the outpouring of the Holy Spirit at Pentecost was preceded by a period of fifty days, that was in turn made up of a period of forty days, followed by a period of ten days which concluded at Pentecost.

Ikinji perişdäniň gelmegi bilen başlanan synag prosesi, Mukaddes Ruhuň dökülip berlen we habaryň joşgunly tolkun kimin ýaýran Exeter çadyr ýygnagynda tamamlandy. Ol synag prosesi haçdan soň aç-açan görkezildi; çünki Pentikostda Mukaddes Ruhuň dökülip berilmegine çenli bolan döwür elli günlük bir möhlet bilen öňe sürüldi; bu möhlet bolsa öz gezeginde kyrk günlük bir döwürden, onuň yzyndan hem Pentikostda tamamlanan on günlük bir döwürden ybaratdy.

> “God’s people are to be constantly reaching up to him in prayer. It was after the early disciples had spent ten days in supplication, after all differences had been put away, and they had united in deep heart-searching, and in confession and putting away of sins, and in drawing together in holy fellowship, that the Holy Ghost came upon them, and the promise of Christ was fulfilled. There was a wonderful outpouring of the Holy Spirit. Suddenly there came from heaven the sound as of a rushing mighty wind, and it filled all the house where they were sitting. ‘And the same day there were added unto them about three thousand souls.’” Review and Herald, March 11, 1909.

> «Hudaýyň halky doga arkaly hemişe Oňa ýüzlenip durmalydyr. Mukaddes Ruh olaryň üstüne diňe ilkinji şägirtler on günläp ýalbaryp-dileg edip geçirenden, ähli düşünişmezlikler aradan aýrylandan, ýüreklerini çuňňur derňäp, günälerini boýun alyp we olary terk edip, mukaddes gatnaşykda birleşenden soň indi; şonda Mesihiň wadasy ýerine ýetdi. Mukaddes Ruhuň täsin bir inmegi boldy. Birdenkä gökden güýçli öwüsýän şemalyň sesine meňzeş bir ses gelip, olaryň oturan öýüniň ählisini doldurdy. ‘Şol gün hem olara takmynan üç müň jan goşuldy.’» Review and Herald, 1909-njy ýylyň 11-nji marty.

During the forty days, Christ was in attendance teaching the disciples, and then He ascended. The ten days that followed was a period of preparation in advance of the Pentecostal outpouring of the Holy Spirit. The forty days of instruction that followed the cross aligns with April 19, 1844 unto the beginning of the Exeter camp meeting on August 12, 1844. The ten days which preceded Pentecost represented August 12 through 17, 1844, when the Millerites unified upon the message of the Midnight Cry brought by Samuel Snow. In that camp meeting two classes were manifested, and only one class received the Pentecostal outpouring at the conclusion of the meeting. In that period represented by the forty days one class received the instruction, and the other class refused the instruction. When the Midnight Cry arrived one class had the oil, the other did not.

Kyrk günüň dowamynda Mesih şägirtleriň arasynda bolup, olara tälim berdi, soňra bolsa ýokary göterildi. Ondan soň gelen on gün Mukaddes Ruhuň Pentikostdaky dökülmesinden öňki taýýarlyk döwri boldy. Haçdan soň gelen kyrk günlük tälim döwri 1844-nji ýylyň 19-njy aprelinden 1844-nji ýylyň 12-nji awgustynda başlanan Exeter lager ýygnagynyň başlangyjyna çenli dowam eden döwre laýyk gelýär. Pentikostdan öň gelen on gün 1844-nji ýylyň 12-nji awgustyndan 17-sine çenli bolan döwri aňladýardy; şol wagt Millerçiler Samuel Snow tarapyndan getirilen Ýarygije Çagyryşy habary esasynda birleşdiler. Şol lager ýygnagynda iki topar ýüze çykdy, we ýygnagyň ahyrynda Pentikostdaky dökülmäni diňe bir topar kabul etdi. Kyrk gün bilen aňladylan şol döwürde bir topar tälimi kabul etdi, beýleki topar bolsa tälimi ret etdi. Ýarygije Çagyryşy gelende, bir toparyň ýagy bardy, beýlekisiniň bolsa ýokdy.

> “‘While the bridegroom tarried, they all slumbered and slept.’ By the tarrying of the bridegroom is represented the passing of the time when the Lord was expected, the disappointment, and the seeming delay. In this time of uncertainty, the interest of the superficial and halfhearted soon began to waver, and their efforts to relax; but those whose faith was based on a personal knowledge of the Bible had a rock beneath their feet, which the waves of disappointment could not wash away. ‘They all slumbered and slept;’ one class in unconcern and abandonment of their faith, the other class patiently waiting till clearer light should be given. Yet in the night of trial the latter seemed to lose, to some extent, their zeal and devotion. The halfhearted and superficial could no longer lean upon the faith of their brethren. Each must stand or fall for himself.” The Great Controversy, 395.

> “‘Güýew gijä galýarka, olaryň hemmesi mawyklap uka gitdiler.’ Güýewiň gijä galmagy arkaly Rebbiň garaşylan wagtynyň geçip gitmegi, lapykeçlik we göze görünýän gijä galma aňladylýar. Şu näbellilik döwründe ýüzleý we ýarymýürekli bolanlaryň gyzyklanmasy tizden durnuksyzlaşyp başlady, olaryň tagallalary hem gowşady; emma imany Mukaddes Kitaby şahsy taýdan tanamaga esaslananlaryň aýaklarynyň astynda lapykeçligiň tolkunlarynyň ýuwup äkidip bilmejek bir gaýasy bardy. ‘Olaryň hemmesi mawyklap uka gitdiler’; bir topar biparhlykda we öz imanyny terk etmekde, beýleki topar bolsa has aýdyň nur berilýänçä sabyr bilen garaşmakda. Şeýle-de bolsa, synag gijesinde ikinjiler hem belli bir derejede öz yhlasyny we wepadarlygyny ýitiren ýaly boldular. Ýarymýürekli we ýüzleý bolanlar indi doganlarynyň imanyna daýanyp bilmezdiler. Her kim özi üçin durmaly ýa-da ýykylyp düşmeli.” Beýik Göreş, 395.

During the ten days leading to Pentecost, and the period of the Exeter camp meeting, Christ gathered His people a second time in advance of those people carrying His message to the world. When the third angel descended on October 22, 1844, the little flock was again disappointed and scattered, but a period of instruction began on October 22, 1844 as Christ led His people into the Most Holy Place. In 1849, the Lord stretched forth His hand a second time to gather again those whom He had gathered out of the disappointments of April 19 and October 22, 1844.

Pentikosta çenli bolan on günüň dowamynda we Exeter lager ýygnagynyň döwründe, Mesih Öz halkyny Öz habaryny dünýä äkitmekleriniň öňüsyrasynda ikinji gezek ýygnady. Üçünji perişde 1844-nji ýylyň 22-nji oktýabrynda inende, kiçi süri ýene-de lapykeç boldy we dargady, emma Mesih Öz halkyny Iň Mukaddes Ýere ýolbaşçylyk edip getirende, 1844-nji ýylyň 22-nji oktýabrynda öwrediş döwri başlandy. 1849-njy ýylda Reb Öz elini ikinji gezek uzadyp, 1844-nji ýylyň 19-njy apreli we 22-nji oktýabryndaky lapykeçliklerden çykaryp ýygnanlaryny ýene-de toplady.

In 1844, the instruction was in regards to the message which the third angel had in his hand when he descended, but in the “period of doubt and uncertainty” that followed the great disappointment, many lost their way. By 1849, the work of gathering the little scattered flock was initiated, but what was illustrated by that history was the defeat of 1863, and the first Kadesh for modern Israel. The future victory of the one hundred and forty-four thousand and their work at the second Kadesh was delayed.

1844-nji ýylda görkezme, aşak inende üçünji perişdäniň elinde bolan habar hakynda berildi, emma uly lapykeçlikden soň gelen “şübhe we näbellilik döwründe” köpler ýoluny ýitirdiler. 1849-njy ýyla çenli az sanly, dargak sürini ýygnamak işi başlandy, ýöne şol taryh arkaly görkezilen zat 1863-nji ýylyň ýeňlişi we häzirki Ysraýyl üçin ilkinji Kadeş boldy. Ýüz kyrk dört müňüň geljekdäki ýeňşi we olaryň ikinji Kadeşdäki işi gijikdirildi.

When the Lord descended on September 11, 2001 He gathered His last-day people, gave them His spiritual food to eat, breathed His Spirit upon those people as He began to sprinkle the latter rain, and He also initiated a testing process that led to July 18, 2020, when His last day people were disappointed and scattered. For three and a half days they were dead in the street. Both the three and a half days, and the forty-day period in the time of Christ represent a wilderness. It is also represented by the period from April 19, 1844 unto August 12, 1844, and also the period from October 22, 1844 unto 1849.

Reb 2001-nji ýylyň 11-nji sentýabrynda inende, Öz ahyrzaman halkyny ýygnady, olara iýmek üçin ruhy iýmit berdi, soňky ýagşyň sepilmegine başlaýarka şol halkyň üstüne Öz Ruhuny üfledi, şeýle hem 2020-nji ýylyň 18-nji iýulyna alyp gelen synag işini başlatdy; şol wagtda Onuň ahyrzaman halky lapykeç bolup, dargadyldy. Üç ýarym günläp olar köçede öli ýatdylar. Hem üç ýarym gün, hem-de Mesihiň döwründäki kyrk günlük döwür çölü aňladýar. Şeýle hem bu 1844-nji ýylyň 19-njy aprelinden 1844-nji ýylyň 12-nji awgustyna çenli bolan döwür, şeýle-de 1844-nji ýylyň 22-nji oktýabryndan 1849-njy ýyla çenli bolan döwür arkaly görkezilýär.

From July, 2023 unto the Sunday law, which is the ten days that preceded Pentecost, the camp meeting at Exeter from August 12 unto August 17, and the period from 1849 unto 1863, all align with one another. They represent the period of the second gathering of God’s last-day people. The period from the disappointment to the outpouring of the Holy Spirit is divided into two distinct periods.

2023-nji ýylyň iýul aýyndan başlap, Pentikostdan öň gelen on gün bolan ýekşenbe kanunyna çenli, 12-nji awgustdan 17-nji awgusta çenli Exeterdäki lager ýygnagy we 1849-njy ýyldan 1863-nji ýyla çenli bolan döwür — bularyň hemmesi biri-biri bilen gabat gelýär. Olar Hudaýyň ahyrzamandaky halkynyň ikinji ýygnalyş döwrüni görkezýärler. Umytsyzlykdan Mukaddes Ruhuň dökülip berilmegine çenli bolan döwür iki aýdyň tapawutly döwre bölünýär.

Within the hidden history of verse forty of Daniel chapter eleven the line of apostate Protestantism (the nominal church), the line of Laodicean Seventh-day Adventism (nominal Adventism), the line of Catholicism, and the line of true Protestantism are all represented. Those four lines illustrate true Protestantism in controversy with a threefold union of the dragon (Judas), the beast (Catholicism) and the false prophet (apostate Protestantism).

Danyýl kitabynyň on birinji bapynyň kyrkynjy aýatynyň gizlin taryhynyň içinde ýüz dönen protestantçylygyň çyzygy (at boýunça ýygnak), Laodikiýaly Ýedinji Gün Adventizminiň çyzygy (at boýunça Adventizm), katoliklik çyzygy we hakyky protestantçylygyň çyzygy hemmesi görkezilýär. Şol dört çyzyk aždarhanyň (Ýahuda), haýwanyň (katoliklik) we ýalan pygamberiň (ýüz dönen protestantçylyk) üç taraplaýyn birleşigi bilen dawa-çekişmede bolan hakyky protestantçylygy şekillendirýär.

Within the very same hidden history the line of apostate Republicanism is also illustrated. Within that line a controversy between the Democrat (the dragon) and Republican parties (the image of the beast) is represented. The Republican party is to lead out in forming the image to the beast, and in so doing it manifests the prophetic characteristics of the beast (the papacy). In God’s Word the papacy, who is the king of the north and also the beast, is given Egypt, (the dragon) as payment for services rendered for being used by God’s as a tool of judgment.

Şol bir gizlin taryhyň öz içinde mürtät Respublikaçylyk çyzygy hem şekillendirilýär. Şol çyzygyň içinde Demokratik partiýa (äždarha) bilen Respublikan partiýanyň (haýwanyň keşbi) arasyndaky jedel görkezilýär. Respublikan partiýa haýwana keşp döretmek işinde öňe çykmalydyr, we şeýle etmek bilen ol haýwanyň (papalygyň) pygamberlik häsiýetlerini ýüze çykarýar. Hudaýyň Sözünde demirgazygyň patyşasy, şeýle hem haýwan bolan papalyga, Hudaý tarapyndan höküm guraly hökmünde ulanylandygy üçin edilen hyzmatlaryň öwezine Müsür (äždarha) berilýär.

> Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it: Therefore thus saith the Lord God; Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army. I have given him the land of Egypt for his labour wherewith he served against it, because they wrought for me, saith the Lord God. In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. Ezekiel 29:18–21.

> Eý adam ogly, Wawilon patyşasy Nebukadnessar öz goşunyna Sur şäherine garşy uly gulluk etdirdi: her bir baş täkel boldy, her bir egin sürüldi; ýöne Sur sebäpli, oňa garşy eden gullugy üçin, ne onuň özüne, ne-de goşunyna hak boldy. Şonuň üçin Hökmürowan Reb şeýle diýýär: Ine, Men Müsür ýurduny Wawilon patyşasy Nebukadnessara berýärin; ol onuň köp ilatyny alyp gider, onuň oljasyny alar, onuň talaňyny alar; bu bolsa onuň goşunyna hak bolar. Men oňa Müsür ýurduny onuň eden zähmeti üçin berdim, çünki olar Meniň üçin iş etdiler, diýip, Hökmürowan Reb aýdýar. Şol günde Men Ysraýyl öýüniň şahyrynyň pyntyklap çykmagyna sebäp bolaryn, seniň hem olaryň arasynda agzyň açylmagyny bererin; şonda olar Meniň Rebdigimi bilerler. Ezekiel 29:18–21.

Nebuchadnezzar, who is the king of the north in the passage, is given the land of Egypt as his wages, thus typifying that in the last days, the papacy is given Egypt, which is the dragon, which is the ten kings, the United Nations, who agree to give their seventh kingdom unto the beast for a short space.

Bu parçadaky demirgazygyň patyşasy bolan Nebukadnesara Müsür ýurdy hak hökmünde berilýär; şeýlelikde bu, ahyrzamanda papalyga Müsüriň, ýagny aždarhanyň, ýagny gysga wagtlyk özleriniň ýedinji patyşalygyny ýyrtyja bermäge razy bolan on patyşanyň, Birleşen Milletler Guramasynyň berilýändigini öňden şekillendirýär.

> And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:16, 17.

> Sen haýwanyň üstünde gören on şahyň bolsa, şolaryň özi jelep aýaly ýigrenerler, ony haraba we ýalaňaç ederler, onuň etini iýerler we ony ot bilen ýakarlar. Çünki Hudaý Öz islegini berjaý etmek, bir pikire gelmek we Hudaýyň sözleri berjaý bolýança öz şalygyny haýwana bermek üçin muny olaryň ýüreklerine saldy. Ylham 17:16, 17.

This prophetic payment is represented also in Daniel chapter eleven verse forty-two.

Bu pygamberlik tölegi Danyýel kitaby, on birinji bap, kyrk ikinji aýatda hem görkezilýär.

> He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:42.

> Ol ýurtlara garşy hem elini uzadar; Müsür ýurdy-da gutulyp bilmez. Daniel 11:42.

The papacy prevails over the dragon power in the time of the latter rain, for this payment is accomplished “in” the “day” when God “causes the horn of the house of Israel to bud forth.” It is the rain that causes the Israel of God to bud forth, and that day began on September 11, 2001, which was the day of the east wind.

Papalyk häkimiýet soňky ýagşyň döwründe aždarha güýjünden üstün çykýar, çünki bu töleg Hudaýyň «Ysraýyl öýüniň şahasyny gögerdip çykarmagyna» sebäp bolan şol «günde» amala aşyrylýar. Hudaýyň Ysraýylyny gögerdip çykarýan zat ýagyşdyr, we şol gün gündogar ýeliniň güni bolan 2001-nji ýylyň 11-nji sentýabrynda başlandy.

> He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:6–9.

> Ol Ýakupdan gelenleri kök salar; Ysraýyl gülleýip pyntyklanar we dünýäniň ýüzüni miwe bilen doldurar. Ol ony özüni uranlary urşy ýaly urdumy? Ýa-da ol, onuň tarapyndan öldürilenleriň gyrgynyna görä öldürildimi? Ölçegi bilen, ol ösüp çykanda, sen onuň bilen jedelleşersiň; gündogar şemalynyň gününde Ol Öz gazaply şemalyny saklar. Şonuň üçin Ýakubyň etmişi arassalanar; onuň günäsini aýyrmagyň ähli miwesi şudur: ol gurbanlyk sypasynyň ähli daşlaryny döwülip pytran hek daşlary ýaly edende, buthanalar we şekiller dik durmaz. Işaýa 27:6–9.

Egypt is given to the papal beast when the latter rain is being poured out. The latter rain began to sprinkle when the east wind, representing Islam of the third woe was “stayed,” or restrained on September 11, 2001. Then the rain began to be measured, (sprinkled) upon Israel as they began to bud. At the Sunday law, when the third woe comes again, the latter rain is poured out without measure. Between September 11, 2001 and the soon coming Sunday law “the iniquity of Jacob” is purged, and the Hebrew word “purged” means “atoned for”. At the Sunday law the papal beast is given Egypt (the dragon), as those ten kings commit fornication with the papacy by forming a worldwide image of the beast.

Müsür soňky ýagmyr guýlup durka papalyk wagşy janawaryna berilýär. Soňky ýagmyr, üçünji hasratyň Yslamyň nyşany bolan gündogar ýeli 2001-nji ýylyň 11-nji sentýabrynda “saklananda”, ýa-da badyga alnanda, sepelenip başlady. Şondan soň ýagyş, pyntyklap başlanlarynda, Ysraýylyň üstüne ölçeg bilen sepelenip başlady. Ýekşenbe kanuny wagtynda, üçünji hasrat ýene gelende, soňky ýagmyr ölçegsiz guýulýar. 2001-nji ýylyň 11-nji sentýabry bilen ýakyn wagtda geljek Ýekşenbe kanunynyň arasynda “Ýakubyň günäsi” saplanýar, hem-de “saplanýar” diýlip terjime edilen ýewreý sözi “ötelýär” diýen manyny berýär. Ýekşenbe kanuny wagtynda, şol on patyşa bütindünýä wagşy janawarynyň keşbini döretmek arkaly papalyk bilen zyna edende, papalyk wagşy janawaryna Müsür (aždarha) berilýär.

Before the Sunday law, during the sealing time of the one hundred and forty-four thousand, the apostate Republican horn forms an image to the beast with the apostate Protestant horn, and in that prophetic line the Republican party prevails over the Democratic party, for the Democratic party is a dragon power and the Republican party is the power who forms the image of the papacy.

Ýekşenbe kanunyndan öň, ýüz kyrk dört müňüň möhürleniş wagtynda, mürted Respublikan şahy mürted Protestant şah bilen bilelikde wagşy haýwana bir şekil döredýär; we şol pygamberlik çyzygynda Respublikan partiýa Demokratik partiýanyň üstünden üstün çykýar, çünki Demokratik partiýa aždarha güýjüdir, Respublikan partiýa bolsa papalygyň şekilini döredýän güýçdür.

Within the prophetic history of the earth beast the end of the Democratic party and the end of the Republican party is identified. Those two parties form the horn of Republicanism, but they identify an internal struggle that runs through the entire history of the earth beast. That horn (Republican) contains an internal microcosm of the two horns of the earth beast.

Ýer jandarynyň pygamberlik taryhynyň çäklerinde Demokratik partiýanyň soňy we Respublikan partiýanyň soňy görkezilýär. Bu iki partiýa Respublikançylygyň şahasyny emele getirýär, ýöne olar ýeriň jandarynyň bütin taryhynyň içinden geçýän bir içerki göreşi aýan edýär. Şol şahada (Respublikan) ýeriň jandarynyň iki şahasynyň içerki mikrokosmosy jemlenýär.

In the testimony of the kingdom of the Medes and Persians it was the last horn that came up higher, and the Democratic party began first in American history, but at the end the Republican party comes up higher and prevails over the Democrats. In the history of the latter rain, which began on September 11, 2001, the globalist, dragon-inspired Democrats rose up out of the bottomless pit of Revelation chapter eleven and slew the Republicans by stealing the 2020 election. Their war against Trump (and the Republicans) began when he announced his candidacy in 2015, and it only intensified from that point onward.

Mederiň we Parslaryň patyşalygynyň şaýatlygynda soň çykan şah has beýik bolup galdy; Amerikanyň taryhynda ilkinji bolup Demokratik partiýa başlady, emma ahyrsoňunda Respublikan partiýa has beýik bolup çykýar we Demokratlardan üstün gelýär. 2001-nji ýylyň 11-nji sentýabrynda başlanan soňky ýagşyň taryhynda, Älemşümülçi, aždarha tarapyndan ylhamlandyrylan Demokratlar Ylham kitabynyň on birinji babyndaky düýpsüz çukurdan ýokary galyp, 2020-nji ýyldaky saýlawy ogurlamak arkaly Respublikanlary öldürdiler. Trampa garşy (we Respublikanlara garşy) olaryň urşy onuň 2015-nji ýylda dalaşgärligini yglan eden wagty başlady, we şondan soň ol diňe has hem güýçlendi.

When the Democrats stole the election in 2020, they then instituted the Pelosi Trials, but when Trump announced his third campaign in 2022, fear came upon the Democrats, and their rage only increased, and they then came against Trump and his supporters with great wrath, for they knew their time was short. They celebrated his death, but when he stood up, great fear fell upon them.

Demokratlar 2020-nji ýylda saýlawy ogurlanlarynda, soňra Pelosi kazyýetlerini ýola goýdular; emma Trump 2022-nji ýylda üçünji kampaniýasyny yglan edeninde, gorky Demokratlaryň üstüne indi, olaryň gazaby bolsa has-da artdy. Şondan soň olar Trumpa hem-de onuň goldawçylaryna garşy uly gazap bilen hüjüm etdiler, çünki öz wagtlarynyň gysga bolandygyny bilýärdiler. Olar onuň ölümine şatlandylar, emma ol täzeden aýaga galanda, olaryň üstüne uly gorky indi.

> And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. 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 11:7–11.

> Olar öz şaýatlyklaryny tamamlanyndan soň, düýpsüz çukurdan çykýan ýyrtyjy olara garşy söweş açar, olary ýeňer we öldürer. Olaryň jesetleri ruhy manyda Sodom we Müsür diýlip atlandyrylýan beýik şäheriň köçesinde ýatar; bu hem Rebbimiziň haça çüýlenen ýeridir. Halklardan, taýpalardan, dillerden we milletlerden bolan adamlar olaryň jesetlerini üç ýarym günläp görerler we olaryň jesetleriniň mazara goýulmagyna ýol bermezler. Ýer ýüzünde ýaşaýanlar olar üçin şatlanyp, şady-horram bolarlar we biri-birine sowgat ibererler; çünki bu iki pygamber ýer ýüzünde ýaşaýanlara azap beripdiler. Üç ýarym günden soň, Hudaýdan gelen ýaşaýyş ruhy olaryň içine girdi, olar aýak üstüne galdylar; olary görenleriň üstüne uly gorky indi. Ylham 11:7–11.

The period that identifies the end of the Democratic party is from the inauguration of Biden in 2021 unto the inauguration of Trump in 2025. The period began with the Pelosi Trials, which were purely unconstitutional and totally political in nature. That history, representing the death of the sixth president since the time of the end in 1989 unto the eighth president that is of the seven began with political trials (the Pelosi Trials), and it ends with the death of the Democratic party, and a second set of Pelosi Trials, as the political targets are reversed.

Demokratik partiýasynyň soňuny kesgitleýän döwür 2021-nji ýylda Baýdeniň wezipesine girişmeginden 2025-nji ýylda Trampyň wezipesine girişmegine çenli aralykdyr. Bu döwür diňe bir Konstitusiýa garşy bolup, bütinleý syýasy häsiýete eýe bolan Pelosi kazyýet işleri bilen başlady. Ahyrzamanyň başlangyjy hasaplanýan 1989-njy ýyldan bäri altynjy prezidentiň ölümini, hem-de ýediniň içinden bolan sekizinji prezidenti aňladýan şol taryh syýasy kazyýet işleri (Pelosi kazyýet işleri) bilen başlady we syýasy nyşanalar tersine öwrülip, Demokratik partiýanyň ölmegi we Pelosi kazyýet işleriniň ikinji toplumy bilen tamamlanýar.

The illustration of the history is located in chapter eleven of Revelation, which found its first fulfillment in the French Revolution. The French Revolution is the classic historical example of the guillotine type of political warfare that identifies one ruling party killing another, and then having that very same ruling power overthrown and persecuted themselves.

Taryhyň bu şekillendirmesi Ylham kitabynyň on birinji babynda ýerleşýär; ol ilkinji ýerine ýetmesini Fransuz rewolýusiýasynda tapdy. Fransuz rewolýusiýasy, bir häkim partiýanyň beýleki birini ýok edip öldürmegini, soňra bolsa hut şol bir häkim güýjüň öz nobatynda agdarylyp, yzarlanmagyny alamatlandyrýan syýasy urşuň gilotina görnüşiniň nusgawy taryhy mysalydyr.

The period from the inauguration of Biden and the Pelosi Trials, unto the second inauguration of Trump and the reversal of the Pelosi Trials identifies the end of the Democratic party, and it identifies when Trump repeats the implementation of a set of executive orders that were typified by the Alien and Sedition Acts. The implementation of those executive orders will begin the second Pelosi Trials and identify the beginning of the period when the image of the beast is begun in earnest. That period ends at the enforcement of the Sunday law, so the period begins with executive orders paralleling the Alien and Sedition Acts, and ends with the Sunday law. It is there that the Republican party ends.

Baýdeniň wezipesine girişmeginden we Pelosi Synaglaryndan başlap, Trampyň ikinji gezek wezipesine girişmegine we Pelosi Synaglarynyň tersine öwrülmegine çenli döwür Demokratik partiýanyň soňuny görkezýär, şeýle hem Trampyň “Alien and Sedition Acts” arkaly öňden nusgalanan ýerine ýetiriji buýruklaryň bir toplumynyň durmuşa geçirilmegini gaýtalajak wagtyny görkezýär. Şol ýerine ýetiriji buýruklaryň durmuşa geçirilmegi ikinji Pelosi Synaglarynyň başlanmagyna badalga berer hem-de haýwanyň şekiliniň hakykatdan hem yhlasly suratda gurulyp başlanýan döwrüniň başlangyjyny görkezer. Şol döwür ýekşenbe kanunynyň mejbury ýerine ýetirilmegine çenli dowam edýär; diýmek, ol döwür “Alien and Sedition Acts” bilen ugurdaş ýerine ýetiriji buýruklar bilen başlanýar we ýekşenbe kanuny bilen tamamlanýar. Hut şol ýerde Respublikan partiýa hem soňlanýar.

Both periods representing the conclusion of the Democratic party and then the Republican party are prophetically connected, and are represented by the period of twenty-two years from 1776 unto 1798. That period has three waymarks; the Declaration of Independence in 1776, thirteen years later the Constitution, followed by the Alien and Sedition Acts of 1798. Those three waymarks find fulfillment in the line of the Democratic and Republican parties, though the application of the second and third waymark is at a different point in each line.

Demokratik partiýanyň, ondan soň bolsa Respublikan partiýanyň tamamlanmagyny aňladýan iki döwür pygamberlik taýdan özara baglanyşyklydyr we 1776-njy ýyldan 1798-nji ýyla çenli bolan ýigrimi iki ýyllyk döwür bilen görkezilýär. Ol döwürde üç sany ýolbellik bar: 1776-njy ýylda Garaşsyzlyk Jarnamasy, on üç ýyl soň Konstitusiýa, şondan soň bolsa 1798-nji ýyldaky Daşary ýurtlular we Pitneçilige garşy Kanunlar. Şol üç ýolbellik Demokratik we Respublikan partiýalaryň çyzygynda ýerine ýetmesini tapýar, emma ikinji we üçünji ýolbelligiň ulanylyşy her çyzykda başga bir nokatda bolýar.

We will explain these waymarks and their fulfillments in the next article.

Biz bu ýol belgilerini we olaryň amala aşmalaryny indiki makalada düşündireris.

> “There are but two parties, Satan works with his crooked, deceiving power, and through strong delusions he catches all who do not abide in the truth, who have turned away their ears from the truth, and have turned unto fables. Satan himself abode not in the truth, he is the mystery of iniquity. Through his subtlety he gives to his soul-destroying errors the appearance of truth. Herein is their power to deceive. It is because they are a counterfeit of the truth that Spiritualism, Theosophy, and the like deceptions gain such power over the minds of men. Herein is the masterly working of Satan. He pretends to be the Savior of man, the benefactor of the human race, and thus he more readily lures his victims to destruction.

> Diňe iki topar bardyr, Şeýtan öz egrilikli, aldawçy güýji bilen işleýär, we güýçli azdyrmalar arkaly hakykatda durmaýanlaryň ählisini, gulaklaryny hakykatdan sowup, rowaýatlara ýüz öwrenleri duza salýar. Şeýtanyň özi-de hakykatda durmady, ol bikanunlygyň syrdyr. Öz mekirligi arkaly ol jana weýran ediji ýalňyşlyklaryna hakykatyň keşbini berýär. Olaryň aldamak güýji şundadyr. Hakykatyň galplygy bolandyklary üçindir Ruhparazlyk, Teosofiýa we şoňa meňzeş aldawlar adamlaryň aňlaryna şeýle uly güýç gazanýar. Şeýtanyň ussatlyk bilen edýän işi şundadyr. Ol özüni adamyň Halasgäri, ynsan nesliniň haýyrhaýry hökmünde görkezýär, şeýlelikde hem öz pidalaryny has aňsatlyk bilen heläklige çekýär.

> “We are warned in the word of God that sleepless vigilance is the price of safety. Only in the straight path of truth and righteousness can we escape the tempter’s power. But the world is ensnared. Satan’s skill is exercised in devising plans and methods without number to accomplish his purposes. Dissimulation has become a fine art with him, and he works in the guise of an angel of light. God’s eye alone discerns his schemes to contaminate the world with false and ruinous principles bearing on their face the appearance of genuine goodness. He works to restrict religious liberty, and to bring into the religious world a species of slavery. Organizations, institutions, unless kept by the power of God, will work under Satan’s dictation to bring men under the control of men: and fraud and guile will bear the semblance of zeal for truth, and for the advancement of the kingdom of God. Whatever in our practice is not as open as the day, belongs to the methods of the prince of evil. His methods are practiced even among Seventh Day Adventists, who claim to have advanced truth.

> “Biz Hudaýyň Sözünde ukusyz hüşgärligiň howpsuzlygyň bahasydygy barada duýdurylyarys. Diňe hakykatyň we dogrulygyň göni ýolunda azdyryjynyň güýjünden gutulyp bileris. Emma dünýä duzaga düşürilendir. Şeýtanyň maksadyny amala aşyrmak üçin sansyz meýilnamalary we usullary oýlap tapmakda onuň başarnygy ulanylýar. Ikiýüzlülik onuň üçin nepis bir sungata öwrüldi, we ol ýagtylygyň perişdesi keşbinde işleýär. Dünýäni, ýüzünde hakyky ýagşylygyň görnüşini göterýän, ýalan we heläk ediji ýörelgeler bilen hapalamak üçin onuň edýän hyla-meýillerini diňe Hudaýyň gözi saýgarýar. Ol dini azatlygy çäklendirmek we dini dünýäniň içine gulçulygyň bir görnüşini getirmek üçin işleýär. Guramalar, edaralar, Hudaýyň güýji bilen goralmasa, adamlary adamlaryň gözegçiliginiň astyna getirmek üçin Şeýtanyň tabşyrygy boýunça işlär; galplyk we mekirlik bolsa hakykata bolan yhlas, hem-de Hudaýyň Patyşalygynyň öňe gitmegi üçin edilýän tagalla görnüşini alar. Amalyýetimizde gündiz ýaly açyk bolmadyk her bir zat ýamanlygyň şazadasynyň usullaryna degişlidir. Onuň usullary hatda öňe süren hakykata eýediklerini aýdýan Ýedinji Günüň Adwentistleriniň arasynda-da ulanylýar.”

> “If men resist the warnings the Lord sends them, they become even leaders in evil practices; such men assume to exercise the prerogatives of God—they presume to do that which God himself will not do in seeking to control the minds of men. They introduce their own methods and plans, and through their misconceptions of God, they weaken the faith of others in the truth, and bring in false principles that will work like leaven to taint and corrupt our institutions and churches. Anything that lowers man’s conception of righteousness, and equity, and impartial judgment, any devise or precept that brings God’s human agents under the control of human minds, impairs their faith in God; it separates the soul from God, for it leads away from the path of strict integrity and righteousness.

> “Eger adamlar Rebbiň olara iberýän duýduryşlaryna garşy dursalar, olar hatda ýaman amallarda ýolbaşçy hem bolýarlar; şeýle adamlar Hudaýyň ygtyýarlyklaryny ulanmagy öz üstlerine alýarlar — olar adamlaryň aňlaryny dolandyrmaga synanyşmakda Hudaýyň Özüniň etmejek zadyny etmäge het edýärler. Olar öz usullaryny we meýilnamalaryny girizýärler, Hudaý baradaky nädogry düşünjeleri arkaly bolsa beýlekileriň hakykata bolan imanyny gowşadýarlar hem-de hamyrmaýa ýaly täsir edip, edaralarymyzy we ybadathanalarymyzy hapalajak we zaýalajak ýalan ýörelgeleri getirýärler. Adamyň dogrulyk, adyllyk we tarapgöýsiz höküm baradaky düşünjesini peseldýän islendik zat, Hudaýyň ynsan wekillerini ynsan aňlarynyň gözegçiligine tabyn edýän islendik çäre ýa-da görkezme olaryň Hudaýa bolan imanyna zyýan ýetirýär; ol jany Hudaýdan aýyrýar, çünki ol berk dogruçyllygyň we dogrulygyň ýolundan sowýar.

> “God will not vindicate any device whereby man shall in the slightest degree rule or oppress his fellow-man. The only hope for fallen man is to look to Jesus, and receive him as the only Savior. As soon as man begins to make an iron rule for other men, as soon as he begins to harness up and drive men according to his own mind, he dishonors God, and imperils his own soul, and the souls of his brethren. Sinful man can find hope and righteousness only in God; and no human being is righteous any longer than he has faith in God, and maintains the vital connection with him. A flower of the field must have its root in the soil; it must have air, dew, showers, and sunshine. It will flourish only as it receives these advantages, and all are from God. So with men. We receive from God that which ministers to the life of the soul. We are warned not to trust in man, nor to make flesh our arm. A curse is pronounced upon all who do this.” The 1888 Materials, 1432–1434.

> “Hudaý adamyň öz ýakynyna iň ujypsyz derejede-de höküm sürmegine ýa-da ony ezmegine getirýän hiç bir usuly aklamaz. Ýykylyp günä batan adam üçin ýeke-täk umyt Isa ýüz tutmakda we Ony ýeke-täk Halasgär hökmünde kabul etmekdedir. Adam beýleki adamlar üçin demir düzgün goýup başlamagy bilen, olary öz düşünjesine görä boýuntyryk astyna salyp, sürüp başlamagy bilen, Hudaýy masgaralaýar hem-de öz janyny we doganlarynyň janlaryny howp astyna salýar. Günäkär adam umydy we dogrulygy diňe Hudaýda tapyp biler; hiç bir ynsan hem Hudaýa iman etmedikçe we Onuň bilen ýaşaýyş baglanyşygyny saklamadykça dogry hasap edilmez. Meýdandaky bir güliň köki toprakda bolmalydyr; oňa howa, çyg, ýagyşlar we Gün şöhlesi gerekdir. Ol diňe şu artykmaçlyklary kabul edişine görä gülläp ösüp biler, bularyň ählisi hem Hudaýdandyr. Adamlar bilen hem şeýle. Biz janyň durmuşyna hyzmat edýän zady Hudaýdan kabul edýäris. Bize adama bil baglamazlyk, teni öz güýjümiz etmezlik duýdurylandyr. Şeýle edýänleriň hemmesiniň üstüne nälet yglan edilendir.” The 1888 Materials, 1432–1434.

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