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# Rome Establishes the Vision - Number Seventeen

Rim Görnüşi Berkidýär — On Ýedinji San

The Final Sifting of the 144,000: The Prophetic Test of the Image of the Beast

144,000-iň Soňky Eleklenişi: Haýwanyň SURETiniň Pygamberlik Synagy

Author

Jeff Pippenger

Published

September 24, 2024

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Those called to be among the one hundred and forty-four thousand are now in their final sifting process and the process is a testing process that is based upon the formation of the image of the beast. The testing process begins with the house of God, for judgment always begins with the house of God, and thereafter God’s other flock is confronted with the identical testing process. Perhaps the most significant and important prophetic characteristic in the formation of the image of the beast is that it occurs twice; first in the United States, then in the rest of the world. Prophetically this means that the image of the beast in the world is the final manifestation of the image of the beast, and therefore any typification of the image of the beast that came before the image of the beast in the world, was simply the shadow that typified the substance.

Ýüz kyrk dört müňleriň arasynda bolmaga çagyrylanlar häzir özleriniň iň soňky eleýiş döwründedirler, we bu döwür haýwanyň keşbiniň emele gelmegine esaslanýan synag döwrüdir. Synag döwri Hudaýyň öýünden başlanýar, çünki höküm hemişe Hudaýyň öýünden başlanýar; şondan soňra bolsa Hudaýyň beýleki sürüsi şol birmeňzeş synag döwri bilen ýüzbe-ýüz edilýär. Belki-de haýwanyň keşbiniň emele gelmegindäki iň möhüm we iň ähmiýetli pygamberlik häsiýeti onuň iki gezek bolup geçýändigidir: ilki Amerikanyň Birleşen Ştatlarynda, soňra bolsa dünýäniň galan böleginde. Pygamberlik taýdan munuň manysy şudur: dünýädäki haýwanyň keşbi haýwanyň keşbiniň iň soňky ýüze çykmasydyr, şonuň üçin dünýädäki haýwanyň keşbinden öň bolan haýwanyň keşbiniň islendik nusgalaşdyrylyşy, diňe mazmuny öňünden görkezýän kölege bolupdy.

Judgment began at the house of God on September 11, 2001. That date had been typified by August 11, 1840, when the angel of Revelation ten came down with a little book open in His hand. When the angel of chapter ten came down He announced that the judgment of Protestantism was then under way. Whoever God judges, He first forewarns, and the confirmation of Miller’s methodology in determining time, added weight to his calculations about the judgment of the Second Coming. The testing of the Protestants was under way as of August 11, 1840 and by 1844 the Protestants had become the daughters of Rome. The period of 1840 to 1844 typifies the period of September 11, 2001, unto the soon-coming Sunday law.

Höküm 2001-nji ýylyň 11-nji sentýabrynda Hudaýyň öýünde başlandy. Şol sene, Ylhamyň onunjy babyndaky perişdäniň elinde açyk kiçi kitap bilen aşak inen 1840-njy ýylyň 11-nji awgusty arkaly öňünden nusgalanypdy. Onunjy babyň perişdesi aşak inende, ol Protestantizme çykaryljak hökmiň şol wagt başlanandygyny yglan etdi. Hudaý kimi höküm edýän bolsa, ilki şony öňünden duýdurýar, we Milliriň wagty kesgitlemekdäki usulýetiniň tassyklanmagy onuň Ikinji Gelişiň hökümi baradaky hasaplamalaryna goşmaça agram berdi. Protestantlaryň synagy 1840-njy ýylyň 11-nji awgustyndan başlanypdy we 1844-nji ýyla çenli Protestantlar Rimiň gyzlaryna öwrüldiler. 1840-njy ýyldan 1844-nji ýyla çenli bolan döwür 2001-nji ýylyň 11-nji sentýabryndan ýakyn wagtda geljek Ýekşenbe kanunyna çenli bolan döwri nusgalandyrýar.

Those two periods were also represented from Jesus’ baptism when the Holy Spirit descended until the cross. Those three periods were all typified by the one hundred and twenty years that were allotted to the antediluvian world, leading up to the flood. There is always a warning message that identifies the judgment of that particular history. There are sacred histories that also address this particular period in the last days.

Şol iki döwür hem Mukaddes Ruhuň Isanyň çokundyrylmagy wagtynda inmeginden tä haça çenli döwür arkaly şekillendirilipdi. Şol üç döwür hem sile çenli alyp baran, Tufandan öňki dünýä üçin bellenilen ýüz ýigrimi ýyl arkaly bütinleý nusgalandyrylypdy. Elmydama şol aýratyn taryhyň hökümini kesgitleýän bir duýduryş habary bolýar. Şeýle hem ahyrky günlerde şu aýratyn döwri beýan edýän mukaddes taryhlar bar.

Noah preached for one hundred and twenty years, then the judgment of the flood arrived. Christ preached for twelve hundred and sixty days, then came the judgment of the cross. The warning message of John the Baptist was empowered at the baptism of Christ, and then Jesus was led into the wilderness for forty days. Those forty days, and the subsequent three tests at the end of the forty days teach that once the message is empowered, as identified by the descent of a holy symbol, such as the Holy Spirit at His baptism, and the descent of both angels of Revelation chapters ten and eighteen—a testing process is under way. When the divine symbol comes down, the judgment message proclaimed to those who are then the subject of judgment is empowered and the particular group that is being judged is then in a specific period that only ends with the close of their probation.

Nuh ýüz ýigrimi ýyl wagyz etdi, soňra tupanyň hökmi geldi. Mesih bir müň iki ýüz altmyş gün wagyz etdi, soňra haçyň hökmi geldi. Ýahýa Çokundyryjynyň duýduryş habary Mesihiň çokundyrylmagynda güýçlendirildi, soňra Isa kyrk günläp çöle alnyp gidildi. Şol kyrk gün, hem-de kyrk günüň ahyryndaky ondan soňky üç synag, habaryň güýçlendirilmegi bilen, Onuň çokundyrylmagynda Mukaddes Ruh ýaly mukaddes bir nyşanyň inmegi, şeýle hem Ylham kitabyň onunjy we on sekizinji baplaryndaky iki perişdäniň inmegi arkaly görkezilişi ýaly, synag işiniň başlandygyny öwredýär. Haçan-da ylahy nyşan inende, şonda şol wagtda hökme degişli bolanlara yglan edilýän höküm habary güýçlendirilýär we höküm edilýän aýratyn topar soňra diňe olaryň synag möhletiniň ýapylmagy bilen tamamlanýan belli bir döwre girýär.

The line of Jesus identifies two periods of witnessing. The first was His personal witness for twelve hundred and sixty days, then His witness in the presence of His disciples for another twelve hundred and sixty days until Stephen was stoned.

Isanyň ugry şaýatlygyň iki döwrüni görkezýär. Birinjisi, Onuň şahsy şaýatlygy bolan bir müň iki ýüz altmyş gün; soňra bolsa, Ştefan daşlanan gününe çenli, Onuň şägirtleriniň huzuryndaky şaýatlygy ýene-de bir müň iki ýüz altmyş gün dowam etdi.

> “Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.

> “Soňra perişde diýdi: ‘Ol köp adamlar bilen bir hepdäniň [ýedi ýylyň] dowamynda ähti tassyklaryr.’ Halasgär Öz hyzmatyna başlanandan soň, ýedi ýylyň dowamynda Hoş Habar aýratynlykda ýehudylara wagyz edilmelidi; onuň üç ýarym ýylyny Mesihiň Özi, ondan soň bolsa resullar wagyz etdiler. ‘Hepdäniň ýarysynda Ol gurbanlygy we sadakany bes etdirer.’ Daniel 9:27. M. S. 31-nji ýylyň ýazynda hakyky gurban bolan Mesih Kalwariýada hödür edildi. Şonda ybadathananyň perdesi iki bölünip ýyrtyldy, bu bolsa gurbanlyk gullugynyň mukaddesliginiň hem-de ähmiýetiniň ýok bolandygyny görkezdi. Ýerdäki gurbanlygyň we sadakanyň bes edilmeginiň wagty gelip ýetipdi.”

> “The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution “went everywhere preaching the word” (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.

> “Bir hepde — ýedi ýyl — m.ö. 34-nji ýylda tamamlandy. Soňra Stefanyň daş bilen urlup öldürilmegi arkaly ýahudylar Hoş Habary ret edişlerini ahyrsoňy gutarnykly möhürlediler; yzarlanma sebäpli dargadylan şägirtler bolsa «hemme ýere gidip, sözi wagyz edýärdiler» (Resullar 8:4); az wagt geçenden soň bolsa yzarlayıjy Saul iman etdi we başga milletlere iberilen resul Pawlus boldy.” The Desire of Ages, 233.

The line of Noah, Christ, the Millerites and the one hundred and forty-four thousand all provide witness to a period of time when a specific target audience is tested by a warning message. The empowerment of the message identifies the beginning of a testing period, that in turn ends with the close of that target audience’s probation. With the prophetic line of Jesus two periods of witnessing are identified. Those two periods of witnessing typify the two warning messages represented by the angel who descended on September 11, 2001 which fulfilled Revelation 18:1–3, who was then followed by the second voice of verse four and onward of chapter eighteen.

Nuhuň, Mesihiň, Milleritleriň we ýüz kyrk dört müňüň nesil çyzyklarynyň ählisi belli bir nyşana alnan diňleýjiler toparynyň duýduryş habary arkaly synagdan geçirilýän wagt döwrüne şaýatlyk edýär. Habaryň kuwwatlandyrylmagy synag döwrüniň başlangyjyny görkezýär; ol bolsa öz gezeginde şol nyşana alnan diňleýjiler toparynyň synag möhletiniň tamamlanmagy bilen gutarýar. Isanyň pygamberlik çyzygy bilen şaýatlygyň iki döwri kesgitlenýär. Şol iki şaýatlyk döwri 2001-nji ýylyň 11-nji sentýabrynda aşak inen, Ylham 18:1–3-i ýerine ýetiren perişde bilen görkezilen iki duýduryş habaryny nusgalaýar; soňra bolsa onuň yzýanynda on sekizinji bapdaky dördünji aýatdan başlap dowam edýän ikinji ses geldi.

> “So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’ And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people.’” Review and Herald, December 6, 1892.

> “Şeýlelik bilen, dünýäni duýdurmak boýunça iň soňky işde ybadathanalara iki aýratyn çagyryş edilýär. Ikinji perişdäniň habary: ‘Beýik şäher bolan Babil ýykyldy, ýykyldy; çünki ol ähli halklara öz zina-günäsiniň gazabynyň şerabyny içirdi.’ Üçünji perişdäniň habarynyň güýçli gykylygynda bolsa gökden bir ses eşidilýär: ‘Eý, Meniň halkym, ondan çykyň.’” Review and Herald, December 6, 1892.

The first period is the judgment that begins with the house of God, and then at the soon-coming Sunday law the second period of judgment commences with the warning to come out of Babylon. The line of Christ from His baptism to the cross represents September 11, 2001 unto the Sunday law in the United States, and the period from the Sunday law in the United States until the point where every nation is forced to accept Sunday as the Global Day of Worship is the period that concludes when the very last nation submits.

Ilkinji döwür — Hudaýyň öýünden başlanýan höküm döwrüdir; soňra bolsa ýakyn wagtda çykjak ýekşenbe kanuny bilen hökümüň ikinji döwri Wawilondan çykmak baradaky duýduryş bilen başlanýar. Mesihiň çokundyrylmagyndan haça çenli bolan ugry 2001-nji ýylyň 11-nji sentýabryndan Amerikanyň Birleşen Ştatlarynda ýekşenbe kanunyna çenli döwri aňladýar, hem-de Amerikanyň Birleşen Ştatlarynda ýekşenbe kanunyndan başlap, her bir milletiň Ýekşenbäni Ählumumy Ybadat Günü hökmünde kabul etmäge mejbur edilýän nokadyna çenli bolan döwür iň soňky milletiň boýun egmegi bilen tamamlanýan döwürdir.

The period begins with the Sunday law in the United States and it ends when the final nation bows to the papal power. The beginning of the second period marks the end of the first period, and both have Sunday laws that have been previously typified in the witness of Rome. The first Sunday law in the year 321, was brought about through the authority of pagan Rome. The Sunday law that was brought about through the authority of the papal church is represented by the year 538. The Sunday law in the United States is 321, and the Sunday law enforced upon the last nation is 538. The Sunday law in the United States marks the arrival of the message of warning that is then proclaimed by the ensign that was made up of the outcasts of Israel.

Döwür Amerikanyň Birleşen Ştatlarynda ýekşenbe güni baradaky kanun bilen başlanýar we iň soňky milletiň papalyk häkimiýetine baş egmegi bilen tamamlanýar. Ikinji döwriň başlangyjy birinji döwriň soňuny alamatlandyrýar, we olaryň ikisinde-de öňden Rim şaýatlygynda nusgalanan ýekşenbe güni baradaky kanunlar bardyr. Biziň eramyzyň 321-nji ýylyndaky ilkinji ýekşenbe güni baradaky kanun butparaz Rimiň häkimiýeti arkaly amala aşyryldy. Papalyk buthananyň häkimiýeti arkaly amala aşyrylan ýekşenbe güni baradaky kanun 538-nji ýyl bilen görkezilýär. Amerikanyň Birleşen Ştatlaryndaky ýekşenbe güni baradaky kanun 321-dir, iň soňky millete mejbury edilýän ýekşenbe güni baradaky kanun bolsa 538-dir. Amerikanyň Birleşen Ştatlaryndaky ýekşenbe güni baradaky kanun, soňra Ysraýylyň kowulanlaryndan düzülen baýdak tarapyndan yglan edilýän duýduryş habarynyň gelşini alamatlandyrýar.

That waymark is the year 321, and it marks the beginning of the period of the testing of every nation upon the Sunday question. That period ends when the final nation bows to Rome, and that event was typified by the waymark of the year 538. The period from 321 unto 538 was typified by the period from the cross until the stoning of Stephen. As Stephen was being stoned he saw Christ standing in the heavenly sanctuary, typifying when Michael stands up at the close of human probation.

Şol ýol belgisi 321-nji ýyldyr, we ol her bir milletiň ýekşenbe meselesi boýunça synagdan geçirilýän döwrüniň başlangyjyny görkezýär. Şol döwür iň soňky millet Rimiň öňünde baş egende tamam bolýar, we bu waka 538-nji ýylyň ýol belgisi bilen nusgalaşdyryldy. 321-nji ýyldan 538-nji ýyla çenli bolan döwür haçdan başlap Stefanyň daşlanmagyna çenli bolan döwür bilen nusgalaşdyryldy. Stefan daşlanýarka, ol gökdäki mukaddes ýerde Mesihiň dik durandygyny gördi; bu bolsa, ynsan synag möhletiniň ahyrynda Mihailiň ornundan turýan wagtynyň nusgasydyr.

September 11, 2001 marks the arrival of the warning of the first three verses of chapter eighteen, and it was marked by the prediction set forth by the prophetess Ellen White, who said that when the great buildings of New York City are brought down by a touch from God, that those very three verses would be fulfilled. It was also marked by the Patriot Act, which was a sign for those willing to see; that the principle of English law which professes that a person is innocent until proven guilty, was set aside for Roman law, which professes that a person is guilty, until proven innocent.

2001-nji ýylyň 11-nji sentýabry on sekizinji babyň ilkinji üç aýatyndaky duýduryşyň gelip ýetendigini görkezýärdi we bu hadysa pygamber zenan Ellen Waýtyň öňünden aýdan sözi bilen bellenipdi; ol şeýle diýdi: Nýu-Ýork şäheriniň beýik binalary Hudaýyň eliniň degmegi bilen ýykylanda, hut şol üç aýat ýerine ýetirilmiş bolar. Şeýle hem bu waka görmek isleýänler üçin bir alamat bolan Patriot Act bilen bellenipdi; ýagny, adamyň günäsi subut edilýänçä bigünä hasaplanylýandygyny ykrar edýän iňlis hukugynyň ýörelgesi bir gapdala çekilip, adamyň bigünädigi subut edilýänçä günäkär hasaplanylýandygyny ykrar edýän rim hukugy bilen çalşyryldy.

The Patriot Act marked the beginning of judgment for Laodicean Seventh-day Adventism. That period concludes at the Sunday law in the United States. Those Laodicean Seventh-day Adventists that successfully make it through that period of sifting, are then going to give the warning message of verse four of chapter eighteen, that ends with the final nation that bows to Rome. That period begins with the Sunday law in the United States and ends with the final Sunday law.

Patriot Act Laodikýa Ýedinji Gün Adventizmi üçin höküm döwrüniň başlangyjyny alamatlandyrdy. Şol döwür Amerikanyň Birleşen Ştatlarynda ýekşenbe kanuny bilen tamamlanýar. Sarsgyn döwründen üstünlikli geçýän şol laodikýa Ýedinji Gün Adventistleri soňra on sekizinji bapdaky dördünji aýatyň duýduryş habaryny bererler; ol habar ahyrsoňy Rime boýun egýän iň soňky millet bilen jemlenýär. Şol döwür Amerikanyň Birleşen Ştatlarynda ýekşenbe kanuny bilen başlanýar we iň soňky ýekşenbe kanuny bilen tamamlanýar.

If we misunderstand the fact that there are two images to the beast that are identified upon more than two witnesses, then we will misunderstand the work represented by the first three verses of Revelation chapter eighteen that began in 2001, and the work that begins in verse four of chapter eighteen.

Eger-de janawaryň iki keşbiniň bardygy we olaryň ikiden köp şaýat bilen kesgitlenýändigi baradaky hakykata nädogry düşünsek, onda biz 2001-nji ýylda başlanan, Ylham kitabynyň on sekizinji bapynyň ilkinji üç aýatynda görkezilen işe-de, on sekizinji bapyň dördünji aýatynda başlanýan işe-de nädogry düşüneris.

When we employ Sister White’s direct identification of the angel of Revelation eighteen’s descent in 1888, and her placing the same angel in the future tense, we find that 1888 typifies 2001. The angel of Revelation, that lightens the earth with His glory, came down at the Minneapolis meetings in 1888, and did so again when the great buildings of New York City came down.

Biz Wäşi uýanyň 1888-nji ýylda Ylham on sekizinji bapdaky perişdäniň inişini gönüden-göni kesgitlemegini we şol bir perişdäni geljek zamanada ýerleşdirmegini ulananymyzda, 1888-nji ýylyň 2001-nji ýyly nyşanlaýandygyny görýäris. Öz şöhraty bilen ýeri ýagtyldýan Ylham kitabyndaky şol perişde 1888-nji ýylda Minneapolis ýygnaklarynda indi we Nýu-Ýork şäheriniň beýik binalary ýykylan mahaly-da ýene şeýle etdi.

The period of Christ’s baptism unto the cross, and the period from August 11, 1840 unto October 22, 1844, and the period of Noah’s one hundred and twenty years provide three witnesses to a period of judgment. 1888 provides a witness of the manifestation of rebellion that was recorded at the Minneapolis meetings, and Noah identifies the removal of the Holy Spirit from those who rejected the message. The rebellion of the antediluvians as well as the rebellion of the church leaders in 1888 both align with the history of Korah, Dathan and Abiram in the history of Moses, which the angel told Sister White was being repeated in Minneapolis.

Mesihiň çokundyrylan döwründen haça çenli bolan döwür, hem-de 1840-njy ýylyň 11-nji awgustyndan 1844-nji ýylyň 22-nji oktýabryna çenli bolan döwür, şeýle hem Nuhuň ýüz ýigrimi ýyly höküm döwrüne şaýatlyk edýän üç şaýatdyr. 1888-nji ýyl Minneapolis ýygnaklarynda ýazga alnan pitneliň ýüze çykmagyna şaýatlyk edýär, Nuh bolsa habary ret edenlerden Mukaddes Ruhuň aýrylyp alnandygyny görkezýär. Tufandan öňküleriň pitnesi, şeýle-de 1888-nji ýylda ýygnak ýolbaşçylarynyň pitnesi ikisi hem Musanyň taryhyndaky Kora, Datan we Abyram bilen baglanyşykly taryha gabat gelýär; perişde şol taryhyň Minneapolisde gaýtalanýandygyny White uýa aýdypdy.

From the Patriot Act until the Sunday law in the United States represents the testing period for Laodicean Seventh-day Adventism. The rebellion against the message of warning that announces their judgment identifies the removal of the Holy Spirit, and therefore the pouring out of strong delusion on the wicked foolish virgins of that history. The focus of the rebellion is the chosen messenger as represented by Noah, Moses, Elders Jones and Waggoner, and of course Sister White. The rebellion against the warning message and the messenger of that history is based upon the “oil” in the history of the parable of the ten virgins.

Patriot Act-den başlap, Amerikanyň Birleşen Ştatlarynda ýekşenbe güni baradaky kanunyň girizilmegine çenli döwür Laodikeýaly Ýedinji gün adventizmi üçin synag döwrüni aňladýar. Olaryň höküm edilýändigini yglan edýän duýduryş habaryna garşy gozgalaň Mukaddes Ruhuň aýrylýandygyny, şonuň üçinem şol taryhyň erbet akmak gyzlarynyň üstüne güýçli aldanşyň dökülýändigini aýan edýär. Gozgalaňyň üns merkezi Nuh, Musa, ýaşulular Jones we Waggoner, hem-de, elbetde, White uýa bilen şekillendirilen saýlanan ilçidir. Şol taryhyň duýduryş habaryna we ilçisine garşy gozgalaň on gyz baradaky tymsalyň taryhyndaky “ýaga” esaslanýar.

Those who present the warning message, do so, because they have “oil,” which is also the warning message. The distinction between the two classes is therefore produced by the correct applications of the rules of prophetic interpretation that were adopted by those of the movement of the first and second angels, represented as Miller’s rules of interpretation, and also the rules of prophetic interpretation adopted by the movement of the third angel.

Duýduryş habaryny yglan edýänler muny şonuň üçin edýärler, çünki olaryň “ýagy” bar; bu hem şol duýduryş habarynyň özüdür. Şonuň üçin iki synpyň arasyndaky tapawut, birinji we ikinji perişdäniň hereketine degişli bolanlar tarapyndan kabul edilen pygamberlik düşündirişiniň kadalarynyň dogry ulanylmagy netijesinde ýüze çykýar; bu kadalar Milleriň düşündiriş kadalary hökmünde görkezilýär; şeýle hem üçünji perişdäniň hereketi tarapyndan kabul edilen pygamberlik düşündirişiniň kadalary arkaly-da bu tapawut emele gelýär.

The test that is represented as the “formation of the image of the beast,” must therefore be a test in connection with how the image of the beast is formed in God’s prophetic Word.

Şonuň üçin “haýwanyň keşbiniň emele gelşi” hökmünde görkezilýän synag, Hudaýyň pygamberlik Sözünde haýwanyň keşbiniň nähili emele gelýändigi bilen baglanyşykly bir synag bolmalydyr.

From the Patriot Act in 2001, which was typified by the Blair Bill in 1888, which was typified by the Declaration of Independence in 1776, which was typified by the baptism of Christ, which typified August 11, 1840, all support the truth that the testing-process of judgment begins with an empowered warning message that must be taken from the hand of the angel and then be eaten.

2001-nji ýyldaky Patriot Act-dan, 1888-nji ýyldaky Blair Bill tarapyndan öňden nyşanlanan, 1776-njy ýyldaky Garaşsyzlyk Jarnamasy tarapyndan öňden nyşanlanan, Mesihiň çokundyrylmagy tarapyndan öňden nyşanlanan, 1840-njy ýylyň 11-nji awgustyny nyşanlandyran şol hadysalaryň hemmesi, höküm-synag işiniň güýçlendirilen duýduryş habary bilen başlanýandygynyň hakykatyny goldaýar; ol habar perişdäniň elinden alnyp, soňra iýilmelidir.

The prophetic teaching that identifies the United States as the robbers of thy people confuses several points by their logic, and those points are often the most direct proof-texts in establishing elements of the formation of the image of the beast. A way to illustrate the fact that this test is prophetic in nature is by using the basic rules of prophecy to demonstrate a truth that is only understood if you accept Rome as the symbol represented by the robbers of thy people.

Amerikanyň Birleşen Ştatlaryny «seniň halkyňyň talaňçylary» diýip kesgitleýän pygamberlik taglymaty, öz mantygy bilen birnäçe nokady bulaşdyrýar, hem-de şol nokatlar köplenç haýwanyň keşbiniň emele gelişiniň unsurlaryny berkitmekde iň göni subutnama-tekstler bolup durýar. Bu synagyň tebigaty boýunça pygamberlik häsiýetlidigini görkezmegiň bir usuly, diňe «seniň halkyňyň talaňçylary» arkaly görkezilen nyşan hökmünde Rimi kabul eden ýagdaýyňda düşünilýän bir hakykaty subut etmek üçin pygamberligiň esasy kadalaryny ulanmakdyr.

This illustration is drawn from the five lines of history within Adventism, where a controversy over Rome as a symbol occurred. We are now in the last, or sixth of these controversial histories, and the controversy now is identical to the controversy represented upon the 1843 chart.

Bu mysal, Adventizmiň içindäki taryhyň bäş setirinden alnypdyr; şol ýerde Rim simwol hökmünde ulanylanda jedel ýüze çykypdy. Biz häzir bu jedelli taryhlaryň iň soňkusynda, ýagny altynjysynda ýaşaýarys, we häzirki jedel 1843-nji ýylyň çyzgysynda görkezilen jedel bilen hut meňzeşdir.

It is easy to see this truth if you correctly apply the prophetic rules. A prophetic rule that needs to be used is that symbols have more than one meaning, and the meaning they use in a passage is to be established by the passage. The Syrian king, Antiochus III Magnus fulfilled the battle of verse ten of chapter eleven of Daniel, and he fulfilled the battle of Raphia in verses eleven and twelve, and he fulfilled the battle of Panium in verse fifteen. The Millerite controversy represented upon the 1843 chart was that the false Protestant view identified that the “robbers” was Antiochus Epiphanes, while also upholding the truth that the “robbers” were a symbol of Rome.

Bu hakykata pygamberlik düzgünlerini dogry ulananyňda aňsatlyk bilen göz ýetirmek bolýar. Ulanylmaly pygamberlik düzgünleriniň biri şudur: nyşanlaryň birden köp manysy bolýar, hem-de olaryň bir bölekde ulanýan manysy şol bölegiň özünden kesgitlenmelidir. Siriýanyň patyşasy Antiochus III Magnus Danyýel kitabynyň on birinji babyndaky onunjy aýatda beýan edilen söweşi ýerine ýetirdi; on birinji we on ikinji aýatlarda Rafiýa söweşini ýerine ýetirdi; on bäşinji aýatda bolsa Paniýum söweşini ýerine ýetirdi. 1843-nji ýylyň çyzgysynda görkezilen Millerit jedeli ýalan protestant garaýşyň “garakçylary” Antiochus Epiphanes diýip kesgitleýändigini, şol bir wagtyň özünde bolsa “garakçylaryň” Rimiň nyşanydygy baradaky hakykaty hem goldaýandygyny aňladýardy.

Verses ten through fifteen were first fulfilled in the history of Antiochus III Magnus, so those verses, and the subsequent historical repeat of those verses provide two witnesses to the fulfillment of those verses in the last days, for all the prophets spoke more directly about the last days, than the days in which they lived.

Onunjy aýatdan on bäşinji aýada çenli bolan aýatlar ilki Antiochus III Magnusyň taryhynda berjaý boldy; şonuň üçin şol aýatlar hem-de şol aýatlaryň soňraky taryhy gaýtalanşygy ahyrzaman günlerinde şol aýatlaryň berjaý bolşuna iki şaýat berýär, çünki ähli pygamberler öz ýaşan günlerinden has göni görnüşde ahyrzaman günleri barada sözläpdirler.

Along with that established rule concerning where a prophet’s testimony is to be applied, we also have Sister White who directly recorded “much of the history which has taken place in fulfillment of this prophecy [Daniel chapter eleven] will be repeated.” Antiochus III Magnus represents the United States as papal Rome’s proxy army. The Protestants argued that the robbers had typified another Antiochus, where the Millerites knew it was Rome. Currently one side identifies the United States as the robbers, and the other side holds to the foundational truth.

Pygamberiň güwäliginiň nirede ulanylmalydygy barada şol berkarar edilen kada bilen birlikde, bizde bu pygamberligiň [Danyýel 11-nji bap] ýerine ýetmeginde bolup geçen taryhyň “köp böleginiň gaýtalanyp boljakdygyny” gönüden-göni ýazga geçiren Uýam Waýt hem bardyr. Antioh III Magnus papalyk Rimiň wekili goşuny hökmünde Amerikanyň Birleşen Ştatlaryny alamatlandyrýar. Protestantlar talaňçy adamlaryň başga bir Antiohy alamatlandyrandygyny öňe sürdüler, emma Millerçiler munuň Rimdigini bilýärdiler. Häzirki wagtda bir tarap Amerikanyň Birleşen Ştatlaryny talaňçylar hökmünde kesgitleýär, beýleki tarap bolsa düýpli hakykata ygrarly bolup galýar.

If the rule that identifies that symbols have more than one meaning, and the meaning is to be based upon the context where they are employed, then identifying the United States as the robbers, parallels the Protestants’ identification of Antiochus as the robbers, but now Antiochus is a symbol of the United States in the last days.

Eger nyşanlaryň birden köp manysynyň bardygyny kesgitleýän düzgün kabul edilse we olaryň manysy ulanylan mazmunyna görä kesgitlenmeli bolsa, onda Amerikanyň Birleşen Ştatlaryny talaňçylar hökmünde kesgitlemek, protestantlaryň Antiýohusy talaňçylar hökmünde kesgitlemegine laýyk gelýär; emma indi Antiýohus soňky günlerde Amerikanyň Birleşen Ştatlarynyň nyşanydyr.

The context of the passage is directly addressing the question of what power exalts itself to establish the vision, so to place the emphasis upon this fact, is justified. It is justified upon many witnesses, for the other historical lines of a controversy over Rome as a symbol identify the same fact. That fact is that those on the wrong side of the issue invariably identify the United States in the place of Rome. But if you are unwilling to accept that symbols have more than one meaning, or if you believe they do so, but are not practiced enough to have full faith in the rule, then it will be virtually impossible for you to follow the logic that is now going to be applied.

Parçanyň mazmuny, göni manyda, görünişi berkarar etmek üçin özüni beýgeldýän güýjüň haýsysydygy baradaky sowala ýüzlenýär; şonuň üçin nygtamany şu hakykata goýmak, ýerliklidir. Bu, köp şaýatlar bilen ýerliklidir, çünki Rim nyşan hökmünde jedeliň beýleki taryhy ugurlary hem şol bir hakykaty kesgitleýär. Ol hakykat şudur: meseläniň nädogry tarapynda duranlar, üýtgewsiz ýagdaýda, Rimiň ornunda Amerikanyň Birleşen Ştatlaryny görkezýärler. Emma siz nyşanlaryň birden köp manysynyň bardygyny kabul etmäge meýilli däl bolsaňyz, ýa-da olaryň şeýle edýändigine ynansaňyz-da, şol düzgüne doly ynam bilen eýerip biler ýaly ýeterlik tejribe toplamadyk bolsaňyz, onda indi ulanyljak mantygy yzarlamak size tas mümkin bolmaz.

Every two-horned power represents the United States in the last days. France is the twofold power represented by Sodom and Egypt. Islam also typifies the United States, for the United States is the false prophet in relation to the papal power who is Jezebel. The United States is Salome in subjection to Herodias. Balaam is a symbol of a false prophet too, though his story is more complex than simply being a false prophet.

Soňky günlerde her bir iki şahly güýç Amerikanyň Birleşen Ştatlaryny aňladýar. Fransiýa, Sodom we Müsür tarapyndan şekillendirilen ikiugurly güýçdür. Yslam hem Amerikanyň Birleşen Ştatlaryny tipologiýa taýdan görkezýär, çünki Amerikanyň Birleşen Ştatlary, Izewele bolan papalyk güýjüne görä, ýalan pygamberdir. Amerikanyň Birleşen Ştatlary, Hirodiýanyň tabynlygy astyndaky Salomedir. Bilgam hem ýalan pygamberiň nyşanydyr, emma onuň wakasy diňe ýalan pygamber bolmakdan has çylşyrymlydyr.

Balaam’s prophecies, which were recorded after he blessed Israel three times, are associated with Islam in a variety of ways. The ass is a symbol of Islam, and you can’t keep the talking ass out of a story of Balaam. The wise men from the east who came to worship the baby Jesus were guided by Balaam’s prophecies. Islam of the three woes of Revelation chapter nine represents the false prophet Mohammed.

Bileamyň pygamberlikleri, ol Ysraýyly üç gezek bereketläninden soň ýazga geçirilen bolup, dürli tarapdan Yslam bilen baglanyşyklydyr. Eşek Yslamyň nyşanydyr, hem-de gepleýän eşegi Bileam baradaky hekaýadan aýry saklap bolmaýar. Gündogardan çaga Isany ybadat etmäge gelen akyldarlar Bileamyň pygamberlikleri arkaly ýol görkezilişini aldylar. Ylham kitabynyň dokuzynjy babyndaky üç bela degişli Yslam, ýalan pygamber Muhammedi aňladýar.

If you understand that symbols have more than one meaning, then you will no doubt also understand that many truths are so important that they are represented by a variety of symbols. The symbol that establishes the vision is a symbol of Rome, and therefore it is obvious that Rome would be a primary theme throughout Bible prophecy. One classic and well-established symbol of Rome is the king of the north in Daniel chapter eleven. The king of the north who comes to his end with none to help is the papal power, the Roman church, the pope of Rome, the man of sin.

Nyşanlaryň birden köp manysy bardygyna düşünýän bolsaňyz, onda köp hakykatlaryň şeýle möhüm bolandygy sebäpli dürli nyşanlar arkaly beýan edilýändigine hem, şübhesiz, düşünersiňiz. Görnüşi esaslandyrýan nyşan Rimiň nyşanydyr, şonuň üçinem Mukaddes Kitabyň pygamberlikleriniň bütin dowamynda Rimiň baş temalaryň biri boljakdygy aýdyňdyr. Rimiň nusgawy we giňden kabul edilen nyşanlarynyň biri Daniel kitabyň on birinji babyndaky demirgazygyň patyşasydyr. Kömege geleni bolmazdan soňuna ýetýän demirgazygyň patyşasy papalyk häkimiýetidir, Rim ybadathanasydyr, Rimiň papasydyr, günä adamsydyr.

In the controversy of Uriah Smith, it was claimed that the king of the north in verse thirty-six was France, and the king of the north in verse forty was Turkey. Both France and Turkey are symbols of the United States in different contexts, but as with the Protestants, and as it is today, in Smith’s controversy, he rejected the truth that the king of the north is a symbol of Modern Rome, and claimed the symbol of Rome was represented by a symbol of the United States in the nation of France, and again that the symbol of Rome was a symbol of the United States as represented in the nation of Turkey.

Uriýa Smitiň jedelinde otuz altynjy aýatdaky demirgazygyň patyşasynyň Fransiýa, kyrkynjy aýatdaky demirgazygyň patyşasynyň bolsa Türkiýe diýlip öňe sürüldi. Fransiýa hem, Türkiýe hem dürli şertlerde Amerikanyň Birleşen Ştatlarynyň nyşanlarydyr, ýöne Protestantlarda bolşy ýaly, we häzirki günde hem bolşy ýaly, Smit öz jedelinde demirgazygyň patyşasynyň Häzirki Zamanyň Rimiň nyşanydygy baradaky hakykaty ret etdi we Rimiň nyşanynyň Fransiýa döwleti arkaly görkezilen Amerikanyň Birleşen Ştatlarynyň bir nyşany bilen aňladylýandygyny öňe sürdi; şeýle hem, Rimiň nyşanynyň Türkiýe döwleti arkaly görkezilen Amerikanyň Birleşen Ştatlarynyň bir nyşanydygyny ýene-de öňe sürdi.

The context now contains three lines; Millerite history, Uriah Smith’s history, and the here and now. In each of those illustrations there is a controversy over a symbol of Rome, which is misapplied through misunderstanding Rome as a symbol of the United States.

Kontekst indi üç setiri öz içine alýar: Milleritleriň taryhy, Uriýa Smitiň taryhy we şu wagtky ýagdaý. Şol mysallaryň her birinde Rimiň bir nyşany babatda jedel bar; bu nyşan, Rime Amerikanyň Birleşen Ştatlarynyň nyşany hökmünde nädogry düşünilýändigi sebäpli, nädogry ulanylýar.

The line of the controversy of “the daily,” in the book of Daniel upholds this very same emphasis of arguing against the truth regarding a symbol of Rome, though there are some important nuances in this history.

Daniýel kitabyndaky “gündelik” baradaky jedeliň ugry, bu taryhda käbir möhüm inçelikler bar bolsa-da, hut şu bir nygtamany — Rimiň nyşanyna degişli hakykata garşy jedel edilýändigini — goldaýar.

The logic of Uriah Smith’s prophetic model led his followers to misapply the sixth plague in chapter sixteen of Revelation. A primary problem in Smith’s application of chapter sixteen, other than his attempt to apply everything literally, in a period when everything is to be applied spiritually, was his inability to see the specific structure of the threefold union of the dragon, the beast and false prophet. By replacing the true meaning of the symbols with meanings of a private interpretation Smith’s logic precludes the ability to recognize how the threefold union is formed, and how it is formed is “the great test for the people of God by which their eternal salvation will be determined.”

Uriýa Smitiň pygamberlik nusgasynyň logikasy onuň yzyna eýerijileriň Ylham kitabyň on altynjy babyndaky altynjy belany nädogry ulanmaga alyp bardy. Smitiň on altynjy baby ulanyşyndaky esasy meseleleriň biri, hemme zady ruhy taýdan ulanmak zerur bolan döwürde hemme zady sözme-söz ulanmak synanyşygyndan başga, aždaha, haýwan we ýalançy pygamberden ybarat üçgatly birleşigiň anyk gurluşyny görüp bilmezligidi. Nyşanlaryň hakyky manysyny şahsy düşündirişiň manylary bilen çalyşmak arkaly, Smitiň logikasy üçgatly birleşigiň nähili emele gelýändigini tanamak mümkinçiligini aradan aýyrýar, onuň nähili emele gelýändigi bolsa “Hudaý halky üçin olaryň ebedi gutulyşynyň kesgitlenjek beýik synagydyr.”

The misapplication of symbols of Rome are an attempt by Satan to prevent God’s last-day people from seeing not only modern Rome, but how modern Rome is formed. The necessity of recognizing the prophetic characteristics associated with the joining together of the United Nations, the papal power and the United States contains eternal consequences.

Rimiň nyşanlarynyň nädogry ulanylmagy Şeýtanyň Hudaýyň ahyrzaman halkynyň diňe bir häzirki zaman Rimi däl, eýsem häzirki zaman Rimiň nähili emele gelendigini hem görmeginiň öňüni almak synanyşygydyr. Birleşen Milletler Guramasynyň, papalyk häkimiýetiniň we Amerikanyň Birleşen Ştatlarynyň birigip birleşmegi bilen baglanyşykly pygamberlik häsiýetlerini tanamagyň zerurlygy ebedilik netijelerini öz içine alýar.

In the book of Daniel, there is a special test that emphasizes the importance of recognizing the relationships of these three powers, and there is another special test that emphasizes these identical points in the book of Revelation. “The daily” in the book of Daniel was understood to be pagan Rome by William Miller as he studied 2 Thessalonians. Miller understood from the description of the prophetic relationship between pagan Rome and papal Rome in 2 Thessalonians that the word, “daily,” was a symbol of pagan Rome, and the abomination of desolation would therefore be papal Rome.

Danyýl kitabynda bu üç güýjüň arasyndaky gatnaşyklary tanamagyň ähmiýetini nygtaýan aýratyn bir synag bardyr, we Ylham kitabynda hem şol bir nokatlary nygtaýan başga bir aýratyn synag bardyr. William Miller 2 Selaniklileri öwrenýärkä, Danyýl kitabyndaky “gündelik” sözüne butparaz Rim diýip düşünipdir. Miller 2 Selaniklilerde beýan edilen butparaz Rim bilen papalyk Rimiň arasyndaky pygamberlik gatnaşyklarynyň düşündirişinden “gündelik” sözüniň butparaz Rimiň nyşanydygyna düşünipdir, şonuň üçin harabalygyň ýigrenji zady hem papalyk Rim bolmalydyr.

The point we are underscoring though is that in 2 Thessalonians the relationship between pagan Rome and papal Rome is placed in a context that teaches that when and if you do not understand the relationship of those two powers, you receive strong delusion, and are lost for eternity.

Şeýle-de bolsa, biziň aýratyn nygtaýan zadymyz şudur: 2 Selaniklilerde butparaz Rim bilen papalyk Rimiň arasyndaky gatnaşyk şeýle bir baglanyşykda görkezilýär welin, şol iki güýjüň arasyndaky gatnaşyga haçan we eger düşünmeseňiz, güýçli azaşmany kabul edýärsiňiz we bakylyk üçin halas bolman galýarsyňyz.

This is the same warning of the sixth plague where not only the dragon, who was pagan Rome in 2 Thessalonians, and the beast, who was the “man of sin” in that passage, but also in chapter sixteen you have the false prophet. The passage is emphasizing the importance of recognizing the relationship of the powers who make up Modern Rome’s threefold union, that is also modern Babylon.

Bu, altynjy belanyň şol bir duýduryşydyr: 2 Selaniklilerde butparaz Rim bolan aždarha we şol ýerde “günä adamy” bolan haýwan bilen birlikde, on altynjy bapda ýalan pygamber hem bardyr. Bu parça, Häzirki Rimiň üç taraplaýyn birleşigini emele getirýän güýçleriň arasyndaky gatnaşygy tanamagyň möhümdigini nygtaýar; bu hem häzirki Wawilondyr.

The controversy over “the daily” addresses the very same last-day controversy, but it expands the identification of the controversy by adding the importance of understanding the relationship between the three powers who make up Modern Rome. To refuse to see this truth, is to guarantee strong delusion for your reward.

“Gündelik” baradaky jedel hut şol bir ahyrzaman jedeline degişlidir, ýöne ol jedeliň kesgitlemesini giňeldip, Häzirki Zaman Riminini emele getirýän üç güýjüň arasyndaky gatnaşyga düşünmegiň ähmiýetini hem goşýar. Bu hakykaty görmegi ret etmek, sylagyň hökmünde güýçli aldawa hökman duçar bolmagyňy kepillendirýär.

In the current controversy those identifying the United States as the robbers appear unable to even assent to understanding why it would matter that the United States is repeatedly represented as being in subjection to the papal power rather than being the papal power itself. Basic common sense recognizes that the power who is controlling the relationship in politics, history, marriage and Bible prophecy is considered as the head, and the head is what exalts itself to establish the vision and then falls.

Häzirki çekişmede Amerikanyň Birleşen Ştatlaryny talaňçylar hökmünde kesgitleýänler, Amerikanyň Birleşen Ştatlarynyň papalyk häkimiýetiniň özi hökmünde däl-de, gaýtalap papalyk häkimiýetine tabyn ýagdaýda görkezilmeginiň näme üçin möhüm bolýandygyna düşünmäge hatda razylyk berip bilmeýän ýaly görünýärler. Iň ýönekeý sagdyn akyl syýasatda, taryhda, nikada we Mukaddes Kitap pygamberliginde gatnaşygy dolandyrýan güýjüň baş hökmünde hasap edilýändigini ykrar edýär, we hut şol baş özüni beýgeldip, görnüşi berkarar edýär, soňra bolsa ýykylýar.

The logic that identifies the United States as the robbers, is unable to apply the history that was represented, and thereafter fulfilled, from 321 to 538. The symbol of the United States must fall away before the “man of sin” would be revealed. The “man of sin” gets revealed again in the last days, and before he does the United States must fall away first.

Amerikanyň Birleşen Ştatlaryny talaçylar diýip kesgitleýän mantyk, 321-nji ýyldan 538-nji ýyla çenli şekillendirilip görkezilen we soňra ýerine ýetirilen taryhy ulanyp bilmeýär. Amerikanyň Birleşen Ştatlarynyň nyşany “günäniň adamy” aýan edilmezinden ozal dinden dönmelidir. “Günäniň adamy” ahyrky günlerde ýene-de aýan bolýar, we ol aýan bolmazyndan öň Amerikanyň Birleşen Ştatlary ilki dinden dönmelidir.

The Sunday law in the United States does not identify the United States as Modern Rome, it identifies that national ruin has arrived, and that the United States has been fully disconnected from righteousness. The Modern Rome that gets revealed when the United States falls away at the Sunday law is the papal power, who then and there just conquered her ally, the false prophet.

Amerikanyň Birleşen Ştatlarynda ýekşenbe kanuny Amerikanyň Birleşen Ştatlaryny Häzirki Zamanyň Rimi hökmünde kesgitlemeýär; ol milli heläkçiligiň gelip ýetendigini we Amerikanyň Birleşen Ştatlarynyň dogrulykdan doly üzňeleşdirilendigini görkezýär. Amerikanyň Birleşen Ştatlary ýekşenbe kanuny bilen ýüz öwürende aýan bolýan Häzirki Zamanyň Rimi bolsa papalyk häkimiýetidir; ol hut şol pursatda özüniň ýarany bolan galp pygamberi ýeňip aldy.

“The daily” in the book of Daniel and its relationship to the message of William Miller, and the significance of Miller’s understanding being derived from 2 Thessalonians chapter two, and the warning to keep your garments in the sixth plague, all identify elements from those controversies that address current issues.

Danyýel kitabyndaky “gündelik” meselesi, onuň William Milleriň habary bilen baglanyşygy, hem-de Milleriň düşünjesiniň 2 Selanikliler bap ikiden gelip çykmagynyň ähmiýeti, şeýle hem altynjy bela wagtynda öz geýimleriňi saklamak baradaky duýduryş — bularyň hemmesi häzirki meseleleri gozgaýan şol jedellerdäki käbir taraplary ýüze çykarýar.

The warning of 2 Thessalonians chapter two in the last days is about a class that identifies the United States as a symbol, but refuses to be guided by the light that addresses the United States’ relationship with papal Rome. In doing this they will see the relationship of not only papal Rome and the United States, but also the United Nations, the dragon power of Revelation chapter sixteen.

Soňky günlerde 2 Saloniklilere ýazylan hatyň ikinji babyndaky duýduryş, Amerikanyň Birleşen Ştatlaryny bir nyşan hökmünde tanadýan, emma Amerikanyň Birleşen Ştatlarynyň papalyk Rim bilen bolan gatnaşyklaryna degişli ýagtylygyň ýolbaşçylygyna boýun bolmakdan ýüz öwürýän bir topar hakdadyr. Şeýle etmek bilen olar diňe papalyk Rim bilen Amerikanyň Birleşen Ştatlarynyň arasyndaky gatnaşyklary däl, eýsem Ylham kitabynyň on altynjy babyndaky aždarha güýji bolan Birleşen Milletler Guramasynyň hem gatnaşygyny görerler.

As with Uriah Smith, A.G. Daniells and W.W. Prescott, who Sister White identified as being unable to reason from cause to effect, so too are those who refuse to be guided by the direction of God’s prophetic Word in its elaboration of the relationship of these three powers in the last days.

Sister White sebäbi netijeden netije çykaryp pikir ýöretmäge ukypsyz diýip bellän Uriah Smith, A.G. Daniells we W.W. Prescott bilen bolşy ýaly, ahyrky günlerde bu üç güýjüň özara baglanyşygyny giňişleýin açyp görkezýän Hudaýyň pygamberlik Sözüniň ugrukdyryşyna boýun bolmakdan ýüz öwürýänler hem edil şonuň ýalydyr.

Like the first, the current, and the Uriah Smith controversies, the controversy of the relationship of the three powers as represented in 2 Thessalonians and the sixth plague manifests a private interpretation that points to the United States, but refuses to see certain prophetic characteristics of the United States that would expose their erroneous concept, and possibly bring them to the light.

Ilkinji, häzirki we Uriah Smith jedelleri ýaly, 2 Selaniklilerde we altynjy bela arkaly şekillendirilen üç güýjüň özara gatnaşygy baradaky jedel hem Birleşen Ştatlara salgy berýän şahsy teswire ýüze çykarýar, ýöne olaryň ýalňyş düşünjesini paş etjek we belki-de olary ýagtylyga getirjek Birleşen Ştatlaryň käbir pygamberlik häsiýetlerini görmekden ýüz öwürýär.

After September 11, 2001 the controversy over the four insects of Joel arose. The truth being that the insects represented a progressive spiritual declension of the Laodicean Seventh-day Adventist church by the introduction of Catholic and apostate Protestant theology. Again the correct application of the four insects is Rome, but the private interpretation claimed it was Islam, which is a symbol of a false prophet, and therefore a symbol of the United States. Line upon line, the controversies from Advent history which we have just addressed, all speak to the same truth.

2001-nji ýylyň 11-nji sentýabryndan soň, Ýoýeliň dört mör-möjegine degişli jedel ýüze çykdy. Hakykat şeýle bolup durýar: şol mör-möjekler katolik we mürtät protestant teologiýasynyň girizilmegi arkaly Laodikeýa Seventh-day Adventist ýygnagynyň ruhy taýdan yzygiderli pese gaçmagyny aňladýardy. Ýene-de, dört mör-möjege degişli dogry ulanylyş Rimdir, emma hususy düşündiriş onuň Yslamdygyny öňe sürdi; ol bolsa ýalan pygamberiň nyşanydyr, şonuň üçin hem Amerikanyň Birleşen Ştatlarynyň nyşanydyr. Setir üstüne setir, biziň ýaňy garan Adwent taryhyndaky jedelleriň hemmesi şol bir hakykat barada söz açýar.

The wrong side, on four witnesses, identifies the robbers as the United States, and upon two witnesses the wrong side’s understanding of the United States as a symbol is incorrect. God’s last-day candidates to be among the one hundred and forty-four thousand are now in a prophetic test. It is not a test that is accomplished by simply casting your vote for this side or that side. It is a test that can only genuinely be navigated correctly if the prophetic rules are accurately applied. In order for the Lion of the tribe of Judah to awaken His last-day people to the fact that they are not studying deeply enough, He allowed heresies to be introduced.

Nädogry tarap, dört şaýadyň esasynda, talaňçylary Amerikanyň Birleşen Ştatlary diýip kesgitleýär, we iki şaýadyň esasynda nädogry tarapyň Amerikanyň Birleşen Ştatlaryna nyşan hökmünde düşünişi nädogrudyr. Hudaýyň ahyrzamandaky ýüz kyrk dört müňüň arasynda bolmaga dalaşgär bolanlary häzir pygamberlik synagyndadyr. Bu, diňe şu tarapyň ýa-da ol tarapyň peýdasyna ses bermek bilen ýerine ýetirilýän synag däldir. Bu, diňe pygamberlik düzgünleri takyk ulanylanda hakykatdan hem dogry geçilip bilinjek synagdyr. Ýahuda taýpasynyň Arslany Öz ahyrzamandaky halkyny ýeterlik çuňňur öwrenmeýändiklerine oýarmak üçin bidgatçylyklaryň girizilmegine ýol berdi.

The fact that a heresy arose within this movement identifies that our personal aptitude in regard to the rules of prophetic interpretation is weaker than it should be. Rome establishes the vision, and the vision of the last days is the final rise and fall of the king of the north. That “king” is also the “man of sin”, and the “man of sin” is the “mystery of iniquity,” and that “wicked.” He is the antichrist, he is symbolized as the “robbers of thy people,” and he is the “head” of Modern Rome.

Bu hereketiň içinde bir bid‘atyň ýüze çykmagy, pygamberlik düşündirişiniň düzgünleri babatynda biziň şahsy ukybymyzyň bolmalysyndan ejizdigini görkezýär. Rim bu görnüşi berkidýär, ahyrky günleriň görnüşi bolsa demirgazygyň patyşasynyň soňky galşy hem-de ýykylşydyr. Şol “patyşa” şol bir wagtyň özünde “günä adamy”dyr, “günä adamy” bolsa “kanunsyzlygyň syry” hem-de şol “şer”dir. Ol antihristdir; ol “seniň halkyňyň talaňçylary” hökmünde nyşanlanandyr; we ol Häzirki Zamanyň Riminiň “kellesi”dir.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.

> “Söze düşünmekde bulaşýanlar, antimesihiň manysyna düşünip bilmeýänler, gürrüňsiz özlerini antimesihiň tarapynda goýjakdyrlar. Indi dünýä bilen uýgunlaşmak üçin biziň wagtymyz ýok. Daniel öz paýynda we öz ýerinde durandyr. Danieliň we Ýahýanyň pygamberlikleri düşünilmelidir. Olar biri-birini düşündirýär. Olar dünýä her bir adamyň düşünmeli bolan hakykatlaryny berýär. Bu pygamberlikler dünýäde şaýatlyk bolmalydyr. Şu soňky günlerde olaryň amal bolmagy arkaly, olar özlerini özleri düşündirerler.” Kress Collection, 105.

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