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# The Book of Daniel - Number One-Hundred and Thirty-Five

Danyýel kitaby — ýüz otuz bäşinji bölüm

The Prophetic Voices of 1776, 1789, and 1798: A Prelude to the Sealing of the 144,000

1776, 1789 we 1798-nji ýyllaryň pygamberlik sesleri: 144,000-nyň möhürlenmegine giriş

Author

Jeff Pippenger

Published

March 14, 2024

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The history of 1776, 1789 and 1798, illustrate the history of the sealing of the one hundred and forty-four thousand. On each of those dates, the earth beast spake. The three waymarks that are typified by the three times the earth beast spake, run parallel to the three voices of Christ on September 11, 2001, July, 2023 and the soon coming Sunday law.

1776, 1789 we 1798-nji ýyllaryň taryhy ýüz kyrk dört müň adamyň möhürlenişiniň taryhyny suratlandyrýar. Şol seneleriň hersinde ýerden çykan haýwan sözledi. Ýerden çykan haýwanyň üç gezek sözlemegi bilen nusgalanan şol üç ýol belgisi, 2001-nji ýylyň 11-nji sentýabrynda, 2023-nji ýylyň iýul aýynda we tizden geljek Ýekşenbe kanunynda Mesihiň üç sesi bilen utgaşýar.

> I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.

> Rebbiň gününde Ruhda boldum, we arkamdan surnaýyň sesine meňzeş beýik bir ses eşitdim. Ylham 1:10.

Each of those three vocal waymarks identify the escalating “sounding” of the third woe, which is also the seventh warning trumpet, and a trumpet is a voice.

Şol üç sesli ýolgörkezgijiň her biri üçünji waýyň gitdigiçe güýjeýän “ýaňlanşyny” görkezýär; ol şol bir wagtyň özünde ýedinji duýduryş surnaýydyr, çünki surnaý hem bir sesdir.

> Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

> Gygyryp aýdyp gygyr, gaýgyrma; sesiňi kerneý ýaly galdyr-da, Meniň halkyma olaryň günäsini, Ýakubyň öýüne-de olaryň etmişlerini görkez. Işaýa 58:1.

The voice to the Protestant horn on September 11, 2001 was the voice of the watchmen calling Laodicean Adventism back to Jeremiah’s old paths, but the assembly of mockers refused to walk therein.

2001-nji ýylyň 11-nji sentýabrynda protestant şahasyna ýetirilen ses, Laodikeýa häsiýetli Adventizmi Ýeremiýanyň gadymy ýollaryna gaýtaryp çagyrýan gözegçileriň sesi boldy, emma masgaralaýjylaryň jemagaty şolarda ýöremegi ret etdi.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Şeýle diýýär Reb: Ýollaryň başynda duruň, serediň, gadymy ýodalary soraň, ýagşy ýol nirededir, şonda şol ýoldan ýöräň, we janlaryňyz üçin rahatlyk taparsyňyz. Emma olar: “Biz şol ýoldan ýöremez” diýdiler. Mundan başga-da, Men siziň üstüňize gözegçiler goýdum we olara: “Surnaýyň sesine gulak asyň” diýdim. Emma olar: “Biz gulak asmarys” diýdiler. Ýermeýa 6:16, 17.

The voice of July, 2023 was the resurrection of the ministry of Future for America, which had been silent since the first disappointment on July 18, 2020. As with John’s announcement of the soon coming Messiah, and with Justinian’s announcement of the soon coming antichrist, Future for America identified that the future of America was about to be changed forever at the soon coming Sunday law, and the sounding of the seventh trumpet at that waymark. The voice of one crying in the wilderness was the voice of July, 2023.

2023-nji ýylyň iýulynyň sesi, 2020-nji ýylyň 18-nji iýulyndaky ilkinji lapykeçlikden bäri dymyp gelen Future for America gullugynyň gaýtadan direlmegi boldy. Ýahýanyň ýakyn wagtda geljek Mesihi yglan edişi ýaly hem-de Ýustinianyň ýakyn wagtda geljek antihristy yglan edişi ýaly, Future for America Amerikanyň geljeginiň ýakyn wagtda geljek Ýekşenbe kanunynda we şol ýolbelgisinde ýedinji surnaýyň ýaňlanmagynda hemişelik üýtgedilmek üzere bolandygyny kesgitledi. Çölde jar çekýän biriniň sesi 2023-nji ýylyň iýulynyň sesi boldy.

The second voice of Revelation chapter eighteen, is sounded at the soon coming Sunday law when the speaking of the dragon by the earth beast occurs. It is at that point that “the donkey” is struck a third time, and then “the donkey” will speak. The donkey was struck soon after September 11, 2001, after October 7, 2023, and then will be struck again at the soon coming Sunday law, where it speaks. In the testimony of Balaam it was turned out of the way by an angel, and the angel represents the four angels who are commanded to hold the four winds of Islam, but at the Sunday law the donkey of Islam speaks with the sound of the seventh trumpet, which is also the third woe.

Ylhamyň on sekizinji babyndaky ikinji ses, ýakyn wagtda çykjak Ýekşenbe kanuny wagtynda, ýer haýwanynyň aždaha ýaly geplemegi ýüze çykanda eşidilýär. Hut şol pursatda “eşek” üçünji gezek urulýar, şondan soň “eşek” geplejekdir. Eşek 2001-nji ýylyň 11-nji sentýabryndan gysga wagt soň, 2023-nji ýylyň 7-nji oktýabryndan soň uruldy, soňra bolsa gepleýän ýeri bolan ýakyn wagtda çykjak Ýekşenbe kanunynda ýene bir gezek urular. Bilgamyň şaýatlygynda ol perişde tarapyndan ýoldan sowuldy, şol perişde bolsa Yslamyň dört şemalini tutup durmak buýrulan dört perişdäni aňladýar; emma Ýekşenbe kanunynda Yslamyň eşegi ýedinji surnaýyň sesi bilen gepleýär, bu hem üçünji hasratdyr.

It is there that the vision of Islam, which has tarried since July 18, 2020 speaks, for it will then no longer tarry. There are many voices in the period of the sealing of the one hundred and forty-four thousand, and that period precedes God’s executive judgment that begins at the soon coming Sunday law. God’s executive judgment is represented by seven angels, with seven vials. That period begins with the outpouring of the Holy Spirit, and it represents a repetition of Pentecost, when the Holy Spirit was poured out and tongues of fire witnessed to the event. The outpouring at that point in time is no longer measured, for the Holy Spirit is then poured out without measure.

2020-nji ýylyň 18-nji iýulyndan bäri gijä galyp gelen Yslamyň görnüşi hut şol ýerde gepleýär, çünki şonda ol indi gijä galmaz. Ýüz kyrk dört müňüň möhürleniş döwründe köp sesler bar, we şol döwür ýakynda çykjak Ýekşenbe kanuny bilen başlanýan Hudaýyň ýerine ýetiriji höküminden öň gelýär. Hudaýyň ýerine ýetiriji hökümi ýedi perişde, ýedi käse arkaly şekillendirilýär. Şol döwür Mukaddes Ruhuň dökülip berilmegi bilen başlanýar we ol, Mukaddes Ruh dökülip berlen hem-de ot dilleri şol wakanyň şaýatlygy bolan Pentikostuň gaýtalanmagyny aňladýar. Şol wagtda dökülip berliş indi ölçeg bilen berilmeýär, çünki şonda Mukaddes Ruh ölçegsiz dökülip berilýär.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

> Üçünji perişdäniň habarynyň yglan edilmegine goşulýan perişdäniň şöhraty bilen bütin ýer ýüzi ýagtyldylmalydyr. Bu ýerde dünýä möçberindäki gerimli we öň görlüp-eşidilmedik güýje eýe bolan bir iş öňünden aýan edilýär. 1840–44-nji ýyllaryň advent hereketi Hudaýyň gudratynyň şöhratly bir beýany boldy; birinji perişdäniň habary dünýäniň her bir missioner nokadyna ýetirildi, we käbir ýurtlarda XVI asyryň Reformasiýasyndan bäri haýsydyr bir ýurtda görleninden hem has beýik dini gyzyklanma ýüze çykdy; emma bularyň ählisi üçünji perişdäniň soňky duýduryşy astyndaky kuwwatly hereket tarapyndan geçiler.

> “The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest.” The Great Controversy, 611.

> “Iş Pentikost güniňkine meňzeş bolar. Hoş Habaryň başynda Mukaddes Ruhuň dökülip berilmegi bilen, gymmatly tohumyň gögerip çykmagyna sebäp bolmak üçin “irki ýagyn” berlşi ýaly, hasylyň bişip ýetilmegi üçin onuň ahyrynda “soňky ýagyn” hem berler.” Uly göreş, 611.

On September 11, 2001 the sealing of the one hundred and forty-four thousand began, and the Holy Spirit was poured out in measure. The measuring of the outpouring was represented in the history of Pentecost, beginning at Christ’s resurrection, where an angel spoke and said, “Son of God come forth, the father calls thee,” just as Jesus called Lazarus out of the tomb with the words, “Lazarus come forth.” In 2023, Christ called the dead, dry bones of the two witnesses to “come forth”.

2001-nji ýylyň 11-nji sentýabrynda ýüz kyrk dört müňüň möhürlenmegi başlandy, we Mukaddes Ruh ölçeg bilen döküldi. Bu dökülişiň ölçelmegi Pentekostuň taryhynda, Mesihiň direlişinden başlap, bir perişdäniň sözläp: «Hudaýyň Ogly, çyk öňe, Ata Seni çagyrýar» diýen ýerinde şöhlelendirildi; edil Isanyň: «Lazar, çyk öňe» diýen sözler bilen Lazary guburdan çagyrşy ýaly. 2023-nji ýylda Mesih iki şaýadyň öli, gurak süňklerine hem: «çyk öňe» diýip ýüzlendi.

After Christ’s resurrection He first ascended to His father, and then He descended as He did on September 11, 2001. He then progressively enlightened His disciples as represented by meeting with Mary, the disciples He met and instructed on the road to Emmaus, and thereafter appearing to the rest of the disciples. For forty days He taught the disciples before His final ascension, then after ten more days, they were all in accord and in one place and the Holy Spirit was poured out without measure.

Mesih dirilenden soň ilki Öz Atasynyň huzuryna göterildi, soňra bolsa 2001-nji ýylyň 11-nji sentýabrynda edişi ýaly aşak indi. Soň ol kem-kemden şägirtlerini nurlandyryp başlady; munuň nyşany hökmünde ilki Merýem bilen duşuşdy, soň Emmausa barýan ýolda duşan şägirtleri bilen görüşip, olara tälim berdi, şondan soň hem beýleki şägirtleriň öňünde göründi. Ahyrky göterilişinden öň kyrk günläp şägirtlere tälim berdi; ondan ýene on gün geçenden soň, olaryň hemmesi bir ylalaşykda we bir ýerde bolanda, Mukaddes Ruh ölçewe sygmaz derejede olaryň üstüne döküldi.

> “When Jesus met with His disciples, He reminded them of the words He had spoken to them before His death, that all things must be fulfilled which were written in the law of Moses, and in the prophets, and in the Psalm concerning Him. ‘Then opened He their understanding, that they might understand the Scriptures, and said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem. And ye are witnesses of these things.’” The Desire of Ages, 804.

> Isa öz şägirtleri bilen duşuşanda, olara Öz ölüminden öň özlerine aýdan sözlerini ýatlatdy: Musa kanunynda, pygamberlerde we Zeburda Öz hakynda ýazylan zatlaryň hemmesiniň berjaý bolmalydygyny aýtdy. «Soňra olara Mukaddes Ýazgylara düşünmekleri üçin akyllaryny açdy we olara şeýle diýdi: Ine, şeýle ýazylgandyr, şeýle hem Mesihiň jebir çekmegi we üçünji güni ölümden direlmegi gerek bolupdyr; hem-de günäleriň ötülmegi üçin toba etmegiň Onuň adyndan ähli halklaryň arasynda, Iýerusalimden başlap wagyz edilmegi gerek bolupdyr. Siz bolsa bu zatlaryň şaýatlarysyňyz». The Desire of Ages, 804.

In July of 2023, Jesus’ voice awakened the two dead witnesses and began to open His disciples understanding of all things written in the law of Moses (the “seven times”), the prophets (Nebuchadnezzar’s image of the beasts), and the Psalms (the experience of Moses and the Lamb). His work of instruction began at His resurrection, and it escalated over the next forty days. It began with His request to eat.

2023-nji ýylyň iýul aýynda Isanyň sesi iki öli şaýady oýardy we Musanyň kanunynda (“ýedi wagt”), pygamberlerde (Nebukadnesaryň haýwanlar baradaky şekili) hem-de Zeburlarda (Musa bilen Guzynyň başdan geçirmesi) ýazylan ähli zatlar barada Öz şägirtleriniň düşünjesini açyp başlady. Onuň öwrediş işi direlişinden başlandy we indiki kyrk günüň dowamynda barha güýçlendi. Ol iýmek baradaky haýyşy bilen başlandy.

> And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? And they gave him a piece of a broiled fish, and of an honeycomb. And he took it, and did eat before them. And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. Luke 24:41–44.

> Olar şatlykdan heniz hem ynanman, haýran galyp duranlarynda, Ol olara: «Bu ýerde iýere zatlaryňyz barmy?» diýdi. Olar Oňa gowrulan balygyň bir bölegini we bal öýjüginden bir parçany berdiler. Ol muny alyp, olaryň öňünde iýdi. Soňra Ol olara şeýle diýdi: «Men heniz siziň araňyzda wagtym size aýdan sözlerim şulardyr: men hakda Musanyň kanunynda, pygamberlerde we mezmurlarda ýazylan zatlaryň hemmesi berjaý bolmalydyr». Luka 24:41–44.

Prayer was a primary waymark in the ongoing history, and the history from Christ’s resurrection until He ascended forty days later, left ten days (ten is a test), unto Pentecost, when the Holy Spirit would be poured out without measure. His resurrection, ascension, followed by His descent again, represents September 11, 2001. July, 2023 represents the end of the forty days, and the ten days which follow July, 2023 lead to the soon coming Sunday law. In that final period of ten days, unity and prayer are the waymark. The unity was represented by Ezekiel’s first prophecy in chapter thirty-seven, that brought the bones, sinews and flesh together. Ezekiel’s second prophecy was the breath of the four winds, and breath is a symbol of prayer. In those final ten days the one hundred and forty-four thousand are sealed, as they have been typified by Lazarus.

Doga üznüksiz taryhda esasy ýolgörkeziji bellikleriň biri bolupdy; Mesihiň direlişinden soň, Onuň kyrk gün geçenden soň asmana göterilen döwrüne çenli bolan taryh Pentekosta çenli on güni galdyrdy (on synagdyr); şol wagtda Mukaddes Ruh ölçegsiz döküljekdi. Onuň direlişi, asmana göterilişi we şondan soň gaýtadan aşak inşi 2001-nji ýylyň 11-nji sentýabryny aňladýar. 2023-nji ýylyň iýuly kyrk günüň soňuny aňladýar, we 2023-nji ýylyň iýulyndan soň gelýän on gün ýakyn wagtda geljek ýekşenbe kanunyna eltýär. Şol ahyrky on günlük döwürde agzybirlik we doga ýolgörkeziji bellikdir. Agzybirlik Ýezekiliň otuz ýedinji bapdaky ilkinji pygamberligi arkaly aňladyldy, ol süňkleri, siňirleri we eti bir ýere jemledi. Ýezekiliň ikinji pygamberligi dört ýeliň demiydi, we dem doganyň nyşanydyr. Şol ahyrky on günde ýüz kyrk dört müň, Lazaryň üsti bilen nusgalanyşy ýaly, möhürlenýärler.

> “This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.

> “Bu, Onuň Betaniýa gitmegini gijikdirmeginiň sebäbi boldy. Bu iň beýik gudrat — Lazary direltmegi — Onuň işine we Öz ilahydygy baradaky talabyna Hudaýyň möhürini basmalydy.” The Desire of Ages, 529.

Not only are the wise virgins sealed during this crowning miracle, but the foolish virgins are also sealed on the wrong side of the issue.

Diňe paýhasly gyzlar bu täç geýdiriji gudrat döwründe möhürlenmän, eýsem paýhassyz gyzlar hem meseläniň nädogry tarapynda möhürlenýärler.

> “Christ’s crowning miracle—the raising of Lazarus—had sealed the determination of the priests to rid the world of Jesus and His wonderful works, which were fast destroying their influence over the people.” Acts of the Apostles, 67.

> “Mesihiň täç geýdiriji gudraty — Lazarusy diriltmegi — ruhanylaryň Isadan hem-de Onuň adamlaryň üstündäki öz täsirlerini tizden-tiz ýok edip barýan ajaýyp işlerinden dünýäni saplamak baradaky tutanýerliligini berkidipdi.” Resullaryň işleri, 67.

The many voices in the history of the sealing of the one hundred and forty-four thousand unto the soon coming Sunday law are “line upon line,” the voices of God’s prophetic Word, and those voices sound in the period where “the effect of every vision” is accomplished. They sound when the seventh seal is opened.

Ýüz kyrk dört müň adamyň möhürlenmeginiň taryhynda tizden güýje girjek Ýekşenbe kanunyna çenli eşidilýän köp sesler “setir üstüne setir”, Hudaýyň pygamberlik Sözüniň sesleridir, we şol sesler “her bir görnüşiň ýerine ýetirişiniň” amala aşyrylýan döwründe ýaňlanýar. Olar ýedinji möhür açylanda ýaňlanýar.

> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

> Ol ýedinji möhüri açanda, gökde ýarym sagat çemesi dymyşlyk boldy. Men Hudaýyň huzurynda duran ýedi perişdäni gördüm; olara ýedi surnaý berildi. Soňra başga bir perişde gelip, gurbanlyk sypasynyň ýanynda durdy; onuň elinde altyn buhurdan bardy. Oňa köp buhur berildi, ol muny ähli mukaddesleriň doga-dilegleri bilen tagtyň öňündäki altyn gurbanlyk sypasynda hödür etsin diýip. Buhuryň tüssäsi mukaddesleriň doga-dilegleri bilen bilelikde perişdäniň elinden Hudaýyň huzuryna göterildi. Soňra perişde buhurdany aldy-da, ony gurbanlyk sypasynyň ody bilen dolduryp, ýere zyňdy; şonda sesler, gümmürdi sesleri, ýyldyrymlar we ýer titremesi boldy. Ylham 8:1–5.

The opening of the seventh seal produced silence, for the period represents a change of dispensation, and in a change in a sacred dispensation, there is always silence in heaven as attested to by the cross when the angels ceased their music and praise. Silence in heaven is as attested to by the requirements of the day of atonement, and on October 22, 1844, Habakkuk TWO, verse TWENTY commanded all the earth keep silence.

Ýedinji möhüriň açylmagy ümsümligi döretdi, çünki bu döwür ygtyýarlylygyň üýtgemegini aňladýar; mukaddes bir ygtyýarlylygyň üýtgemeginde bolsa, mydama gökde ümsümlik bolýar. Muny perişdeleriň öz aýdym-sazyny we öwgüsini bes edenlerinde haç şaýatlyk edýär. Gökdäki ümsümlik, Günäden saplanma gününiň talaplary arkaly hem tassyk edilýär, we 1844-nji ýylyň 22-nji oktýabrynda Habakkuk IKINJI bap, ÝIGRIMINJI aýat ähli ýere ümsüm bolmagy buýurdy.

> “I have been shown the great love and condescension of God in giving His Son to die that man might find pardon and live. I was shown Adam and Eve, who were privileged to behold the beauty and loveliness of the Garden of Eden and were permitted to eat of all the trees in the garden except one. But the serpent tempted Eve, and she tempted her husband, and they both ate of the forbidden tree. They broke God’s command, and became sinners. The news spread through heaven, and every harp was hushed. The angels sorrowed, and feared lest Adam and Eve would again put forth the hand and eat of the tree of life and be immortal sinners. But God said that He would drive the transgressors from the garden, and by cherubim and a flaming sword would guard the way of the tree of life, so that man could not approach unto it and eat of its fruit, which perpetuates immortality.” Early Writings, 125.

> «Hudaýyň Öz Ogluny adamyň bagyşlanyş tapyp ýaşamagy üçin ölüme bermek bilen görkezen beýik söýgüsi we pesgöwünliligi maňa görkezildi. Maňa Adam bilen How eneden hem görkezildi; olar Äden bagynyň gözelligini we nepisligini görmäge artykmaç hukukly edilipdiler we bagdaky ähli agaçlardan iýmäge rugsat berlipdi, diňe birisinden başga. Emma ýylan How enäni synady, ol hem öz ärini synady, we ikisi-de gadagan edilen agaçdan iýdiler. Olar Hudaýyň tabşyrygyny bozup, günäkär boldular. Bu habar asmanyň içre ýaýrady, we her bir arfa dymdy. Perişdeler gamgyn boldular we Adam bilen How enäniň ýene-de ellerini uzadyp, ýaşaýyş agajyndan iýip, ebedi günäkärlere öwrülmeklerinden gorkdular. Emma Hudaý: «Men düzgün bozujylary bagdan kowaryn we keruplar hem-de ýalynly gylyç arkaly ýaşaýyş agajyna barýan ýoly goraryn, şonuň üçin adam oňa golaýlanyp, ölümsüzligi dowam etdirýän onuň miwesinden iýip bilmez» diýdi». Irki Ýazgylar, 125.

Heaven was silenced when men became sinners, and heaven was silenced when Christ’s blood was shed to redeem sinners, and heaven was silenced when Christ’s work of judgment began in removing sin from His people.

Günäkärlere öwrülen adamlar sebäpli asman dymdy, günäkärleri halas etmek üçin Mesihiň gany dökülende asman dymdy, hem-de Mesihiň Öz halkyndan günäni aýryp, höküm işine başlan wagty-da asman dymdy.

> “The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in heaven.” The Great Controversy, 489.

> “Mesihiň adamyň hatyrasyna ýokardaky mukaddes ýerde edýän şepagaty gutulyş meýilnamasy üçin Onuň haçdaky ölümi nähili zerur bolan bolsa, şonuň ýaly zerurdyr. Ol Öz ölümi bilen şol işi başlady; direlişinden soň bolsa ony gökde tamamlmak üçin ýokary göterildi.” Beýik göreş, 489.

The work of judgement began at the arrival of the third angel in 1844, but God’s people chose to die in the wilderness, rather than becoming eternally one with divinity. The third angel arrived again on September 11, 2001 and once again there was silence in heaven. Then the Lion of the tribe of Judah, began to remove the seventh seal as the angel’s watched the arrival of the third angel into the history of the final generation.

Höküm işi 1844-nji ýylda üçünji perişdäniň gelmegi bilen başlady, emma Hudaýyň halky ebedilikde ylahylyk bilen bir bolmagyň deregine çölde ölmegi saýlady. Üçünji perişde 2001-nji ýylyň 11-nji sentýabrynda ýene geldi, we ýene-de gökde ümsümlik boldy. Soňra Ýahuda taýpasynyň Arslany perişdeler ahyrky nesliň taryhyna üçünji perişdäniň gelşini synlap duran mahaly ýedinji möhri aýyrmaga başlady.

The seven judgment angels were there ready to begin their work of destruction, but they were then told to “Hold, hold, hold, hold,” while the one hundred and forty-four thousand were being sealed. The faithful’s twofold prayers were sent to heaven, typified by the ten days that preceded Pentecost and began after the forty days (a symbol of the wilderness), representing the three and a half days (a symbol of the wilderness) of Revelation chapter eleven. The two witnesses were then instructed by the voice from the wilderness that they must fulfill Daniel’s two prayers. The prayer of Daniel two, where Daniel and the three worthies prayed for light to understand Nebuchadnezzar’s secret dream of the image of beasts, and Daniel’s prayer in chapter nine, where Daniel prayed alone, fulfilling the requirements of the Leviticus twenty-six prayer.

Ýedi höküm perişdesi ýok ediş işine başlamaga taýýar ýagdaýda şol ýerde durýardylar, emma şol wagt ýüz kyrk dört müň möhürlenip durka, olara: «Saklan, saklan, saklan, saklan» diýlip buýruk berildi. Ygrarlylaryň goşa dogalary Pentikostdan öň geçen we kyrk günden soň başlanan on gün arkaly şekillendirilip, göge iberildi; bu bolsa Ylham kitabynyň on birinji babyndaky üç ýarym güni (çölüň nyşanyny) aňladýardy. Şondan soň iki şaýat çölden gelen ses tarapyndan Danieliň iki dogasyny berjaý etmelidikleri barada görkezme aldylar. Danieliň ikinji babyndaky doga, onda Daniel we onuň bilen birlikde bolan üç saýlanan adam Nebukadnesaryň haýwanlaryň şekili baradaky gizlin düýşüne düşünmek üçin nura dileg etdiler; hem-de dokuzynjy bapdaky Danieliň dogasy, onda Daniel ýeke özi doga edip, Lewiler kitabynyň ýigrimi altynjy babyndaky doganyň talaplaryny ýerine ýetirdi.

The Daniel two corporate prayer was for light concerning a hidden secret that was hidden within the external line of prophetic history. The Daniel nine, private personal prayer was for mercy concerning an internal need. As the fire of the latter rain began to fall in 2001, there were many voices that could be heard by those who understood the methodology of line upon line. The fire from the altar that was being cast to the earth, was the message which produced the final separation of the wise and foolish, and as that message continued to develop over those ten symbolic days the message became clearer and clearer.

Danyýl 2-däki jemagatlyk doga pygamberlik taryhynyň daşky ugry içinde gizlenip ýatan bir gizlin syra degişli yşyk üçin edilipdi. Danyýl 9-daky hususy şahsy doga bolsa içki bir zerurlyk barada rehim-şepagat üçin edilipdi. Soňky ýagşyň ody 2001-nji ýylda inip başlanda, setir üstüne setir usulyýetine düşünýänler tarapyndan eşidilip bilinjek köp sesler bardy. Ýere zyňylýan gurbanlyk ojagynyň ody, akyldarlar bilen akylsyzlaryň soňky aýrylmagyny emele getiren habardy; şol habar şol on nyşanly günüň dowamynda ösdürildikçe, habar barha aýdyňlaşýardy.

The message was the escalating crisis of the third woe, which in Ezekiel chapter thirty-seven, was the two prophecies that first caused the two witnesses to come together, and then caused them to stand as a mighty army. Thereafter in chapter thirty-seven, they are joined into one stick, and the union represented by the joining together as one stick represents the combination of divinity with humanity, which is accomplished in the final movements of the sealing of the one hundred and forty-four thousand.

Habar üçünji hasradyň barha güýjeýän krizisi hakynda bolup, Hezekiel pygamberiň otuz ýedinji babynda ilki iki şaýadyň bir ýere gelmegine, soňra bolsa olaryň kuwwatly goşun hökmünde aýaga galmagyna sebäp bolan iki pygamberlikdi. Ondan soň otuz ýedinji bapda olar bir hasa hökmünde birleşdirilýär, we bir hasa bolup birleşmek arkaly beýan edilýän bu birlik Hudaýlyk bilen adamzadyň birleşmesini aňladýar; bu bolsa bir ýüz kyrk dört müňüň möhürlenmeginiň ahyrky hereketlerinde amal edilýär.

In July, 2023 the prayers began to ascend, and they were the prayers of Daniel chapter nine, and chapter two. Then were heard voices and also thunders, and lightnings were then seen. Lightning and thunder accompany rain in both the natural world, and in prophecy. The rain began on September 11, 2001. The first reference to lightning and thunder identifies it as a message that is designed to produce godly fear.

2023-nji ýylyň iýul aýynda doga-dilegler ýokary galyp başlady; olar Danyýel kitabynyň dokuzynjy bapynyň we ikinji bapynyň doga-dilegleri bolupdy. Soňra sesler eşidildi, şeýle hem gürrüldiler boldy, we şondan soň ýyldyrymlar göründi. Ýyldyrym bilen gürrüldi tebigy dünýäde-de, pygamberlikde-de ýagyş bilen bilelikde bolýar. Ýagyş 2001-nji ýylyň 11-nji sentýabrynda başlandy. Ýyldyrym bilen gürrüldä ilkinji salgylanma onuň Hudaýdan gorky döretmek üçin niýetlenen habardygyny görkezýär.

> And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled. Exodus 19:16.

> Üçünji gün ir bilen şeýle boldy: dagyň üstünde gök gürrüldileri we ýyldyrymlar, goýy bir bulut peýda boldy, surnaýyň sesi bolsa örän gaty eşidildi; düşelgede bolan ähli halk titreýärdi. Müsürden çykyş 19:16.

The lightnings and thunders were accompanied with the “voice” of a trumpet. They are accompanied by rain, and represent prophetic footsteps to guide God’s people.

Ýyldyrymlar we gök gümmürdisi surnaýyň “sesi” bilen bile bolupdy. Olar ýagyş bilen bile bolýar we Hudaýyň halkyna ýol görkezmek üçin pygamberlik ädimlerini aňladýar.

> The clouds poured out water: the skies sent out a sound: thine arrows also went abroad. The voice of thy thunder was in the heaven: the lightnings lightened the world: the earth trembled and shook. Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known. Thou leddest thy people like a flock by the hand of Moses and Aaron. Psalms 77:17–20.

> Bulutlar suw dökdi; asmanlar ses çykardy; Seniň oklaryň hem dört ýana uçup gitdi. Seniň gürrüldiň sesi asmanda boldy; ýyldyrymlar dünýäni ýagtylatdy; ýer sandyrap titredi. Seniň ýoluň deňizde, ýodalaryň beýik sulardadyr, aýak yzlaryň bolsa bilinmeýär. Öz halkyňy Musa bilen Harunyň eli arkaly bir sürü ýaly alyp gitdiň. Zebur 77:17–20.

The lightnings and thunders are God’s voice, which occurs during the time of rain, and during that period of time, He brings His winds (Islam is the east wind) out of His treasury.

Ýyldyrymlar we gök gürlemeleri Hudaýyň sesidir; bu ses ýagyş wagtynda eşidilýär, we şol döwürde Ol Öz ýellerini (Yslam gündogar ýelidir) Öz hazynasyndan çykarýar.

> When he uttereth his voice, there is a multitude of waters in the heavens, and he causeth the vapours to ascend from the ends of the earth; he maketh lightnings with rain, and bringeth forth the wind out of his treasures. Jeremiah 10:13.

> Ol öz sesini çykaranda, asmanlarda suwlaryň köpüsi peýda bolýar; ol ýer ýüzüniň uçlaryndan buglary ýokary galdyrýar; ýagyş bilen ýyldyrymlary döredýär we şemaly öz hazynalaryndan çykarýar. Ýermeýa 10:13.

God uttered His voice when He cried out as a lion, and in response seven thunders uttered their voices, and those seven thunders represent God’s footsteps during the history of the Millerite movement and also in the movement of the third angel, which arrived again on September 11, 2001, when He brought forth the east wind out of His treasures.

Hudaý ýolbars ýaly gygyryp sesini çykardy, şonda jogap hökmünde ýedi gümmürdi öz seslerini çykardy; şol ýedi gümmürdi Millerçi hereketiň taryhynyň dowamynda hem-de 2001-nji ýylyň 11-nji sentýabrynda, Öz hazynalaryndan gündogar şemalyny çykaryp getiren mahalynda, täzeden gelen üçünji perişdäniň hereketinde Hudaýyň aýak yzlaryny aňladýar.

> He causeth the vapours to ascend from the ends of the earth; he maketh lightnings for the rain; he bringeth the wind out of his treasuries. Who smote the firstborn of Egypt, both of man and beast. Psalms 135:7, 8.

> Ol Ýeriň çäklerinden buglary göge galdyrýar; ýagyş üçin ýyldyrymlar döredýär; şemaly Öz hazynalaryndan çykarýar. Ol Müsüriň ilkinji doglanlaryny, hem adamyňkyny, hem malyňkyny urdy. Zebur 135:7, 8.

He brought out the wind from His treasuries, when the first born of Egypt was smitten, and the Passover typified the cross, which in turn typified the arrival of the third angel in 1844, which in turn typified the return of the third angel in the day of the east wind, on September 11, 2001.

Ol Müsüriň ilkinji doglanlary urulanda, Ol hazynalaryndan şemaly çykardy; Pasha baýramy haçy öňden görkezýärdi, haç bolsa öz gezeginde 1844-nji ýylda üçünji perişdäniň gelşini öňden görkezýärdi, bu hem öz gezeginde gündogar şemalynyň gününde, 2001-nji ýylyň 11-nji sentýabrynda üçünji perişdäniň gaýdyp gelşini öňden görkezýärdi.

When the seals are removed from the book that is sealed with the seven seals, it represents a progressive development of truth. The removing of the seventh seal represents the sealing time of the one hundred and forty-four thousand. When the book that was sealed with seven seals is first mentioned there lightnings, thunderings and voices, but no earthquake.

Ýedi möhür bilen möhürlenen kitapdan möhürler aýrylanda, bu hakykatyň yzygiderli açylmagyny aňladýar. Ýedinji möhüriň aýrylmagy ýüz kyrk dört müňüň möhürleniş döwrüni aňladýar. Ýedi möhür bilen möhürlenen kitap ilkinji gezek agzalanda, şimşekler, gürrüldiler we sesler bardyr, emma ýer titremesi ýokdur.

> And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. Revelation 4:5.

> Tagtyň içinden ýyldyrymlar, gürrüldiler we sesler çykýardy; tagtyň öňünde bolsa ýanyp duran ýedi ot çyra bardy; bular Hudaýyň ýedi Ruhudyr. Ylham 4:5.

In the first mention of the voices, lightnings, and thunders; the rain is represented by the Holy Spirit, who is the seven lamps of fire, but there is no earthquake. It is at the removal of the Seventh Seal that the earthquake of the soon coming Sunday law is identified. Chapter four of Revelation identifies the beginning of the unsealing of truth accomplished by the Lion of the tribe of Judah, and when the sealing time is identified, it identifies the beginning and ending of the period.

Sesleriň, ýyldyrymlaryň we gümmürdimeleriň ilkinji agzalyşynda ýagyş Mukaddes Ruh bilen, ýagny otuň ýedi çyrasy bilen şekillendirilýär, emma ýer titremegi ýokdur. Ýedinji Möhüriň aýrylýan pursatynda tizden geljek Ýekşenbe kanunynyň ýer titremesi kesgitlenýär. Ylham kitabyň dördünji baby Ýahuda taýpasynyň Arslany tarapyndan amala aşyrylan hakykatyň möhürleriniň açylyşynyň başlangyjyny görkezýär; möhürleme wagty kesgitlenende bolsa, ol şol döwriň başlangyjyny-da, ahyryny-da kesgitleýär.

The beginning of the current period was when the angel descended to lighten the earth with His glory on September 11, 2001, then in Isaiah six we are informed that the message represented by “voices, lightnings, thunderings, wind and rain” that concludes at the Sunday law, is to be proclaimed to a people that see, but will be unable to perceive the meaning of the lightnings, and though they hear, they will be unable to understand the voices and thunders, until they are overtaken by the great earthquake. The period of the sealing of the one hundred and forty-four thousand is the period where the effect of every vision is fulfilled.

Häzirki döwrüň başlangyjy 2001-nji ýylyň 11-nji sentýabrynda perişdäniň Öz şöhraty bilen ýeri ýagtyltmak üçin inen wagty boldy; soňra Işaýa altynjy bapda bize ýekşenbe kanuny bilen tamamlanýan, “sesler, ýyldyrymlar, gürrüldiler, ýel we ýagyş” arkaly aňladylýan habaryň görýän, emma ýyldyrymlaryň manysyna düşünip bilmejek, eşidýänem bolsalar, beýik ýertitreme olara ýetip gelýänçä seslere we gürrüldilere düşünip bilmejek bir halka wagyz edilmelidigi habar berilýär. Bir ýüz kyrk dört müňüň möhürleniş döwri — her bir görnüşiň täsiriniň berjaý edilýän döwrüdir.

That history produces and manifests two classes of worshippers. One class recognize the rain, and therefore receive it, for they can see the lightning, and hear the voices, the thunder and the wind. At the end of the period of the sealing, the great earthquake of the soon coming Sunday law, then introduces the executive judgments of God.

Şol taryh sežde edýänleriň iki toparyny döredýär we äşgär edýär. Bir topar ýagyşy ykrar edýär, şonuň üçin hem ony kabul edýär, çünki olar ýyldyrymy görüp, sesleri, gürleýäni we şemaly eşidip bilýärler. Möhürleniş döwrüniň ahyrynda, ýakyn wagtda geljek Ýekşenbe kanunynyň beýik ýer titremesi, soňra Hudaýyň ýerine ýetiriji hökümlerini girizýär.

> And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. Revelation 11:19.

> Şonda Hudaýyň ybadathanasy gökde açyldy, we Onuň ybadathanasynda Ähdiniň sandygy göründi; hem ýyldyrymlar, sesler, gürrüldiler, ýer titremesi we uly doly boldy. Ylham 11:19.

At the great earthquake the “lightnings, and voices, and thunderings,” include “hail.” The “hail” represents the judgments that begin to be poured out by the seven angels that were preparing to do so at the beginning of the sealing time, when the seventh seal was being opened, just as they were waiting for the angel to go through Jerusalem and place a mark upon those who sighed and cried for the abominations done in the land (external), and in the church (internal).

Uly ýer titremesinde “ýyldyrymlar, sesler we gümmürtiler” “doly” hem öz içine alýar. “Dol y” möhürleniş döwrüniň başynda, ýedinji möhür açylýarka, muny etmäge taýýarlanyp duran ýedi perişde tarapyndan guýulyp başlanýan höküm-jazalary aňladýar; edil olaryň Ýerusalimiň içinden geçip, ýurtda edilýän ýigrençli işlere (daşky) we ýygnakda edilýän ýigrençli işlere (içki) ah çekip, perýat edýänleriň üstüne bellik goýjak perişdä garaşanlary ýaly.

The “hail,” marks the time of God’s destructive judgments, which are a time of mercy for God’s other flock, who are then being called out of Babylon, and when the last of the great multitude has joined God’s flock, human probation fully closes.

“Doň,” Hudaýyň ýok ediji hökümleriniň döwrüni aňladýar; bu döwür şol wagtda Babylondan çagyrylyp çykarylýan Hudaýyň beýleki sürüsi üçin merhemet döwrüdir, we beýik mähelläniň iň soňkusy Hudaýyň sürüsine goşulanda, adamzadyň synag möhleti doly ýapylýar.

> And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done. And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great. And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath. Revelation 16:17–19.

> Ýedinji perişde jamyny howa dökdi; şonda gökdäki ybadathanadan, tagtdan beýik bir ses çykyp: «Tamam boldy» diýdi. Soňra sesler, gümmürdi sesleri we ýyldyrymlar boldy; şeýle hem ýer ýüzünde adamlar bar bolaly bäri bolmadyk derejede gudratly we örän uly bir ýer titremesi ýüze çykdy. Uly şäher üç bölege bölündi, milletleriň şäherleri ýykyldy; beýik Babil hem Hudaýyň öňünde ýatlanyldy, oňa Öz gaharynyň gazabynyň şerabynyň käsesini bermek üçin. Ylham 16:17–19.

Dear Reader: Can you hear the voices and thunders? Can you see the lightning? Can you feel the wind? Soon you will hear the voice of the foolish virgins begging for oil.

Hormatly Okuyjy: Siz sesleri we gök gürlemelerini eşidip bilýärsiňizmi? Siz ýyldyrymy görüp bilýärsiňizmi? Siz şemaly duýup bilýärsiňizmi? Tizden siz akylsyz gyzlaryň ýag diläp ýalbarýan sesini eşidersiňiz.

We will continue this study in the next article.

Bu barlagy indiki makalada dowam etdireris.

> We looked for peace, but no good came; and for a time of health, and behold trouble! The snorting of his horses was heard from Dan: the whole land trembled at the sound of the neighing of his strong ones; for they are come, and have devoured the land, and all that is in it; the city, and those that dwell therein. For, behold, I will send serpents, cockatrices, among you, which will not be charmed, and they shall bite you, saith the Lord. When I would comfort myself against sorrow, my heart is faint in me. Behold the voice of the cry of the daughter of my people because of them that dwell in a far country: Is not the Lord in Zion? is not her king in her? Why have they provoked me to anger with their graven images, and with strange vanities? The harvest is past, the summer is ended, and we are not saved. For the hurt of the daughter of my people am I hurt; I am black; astonishment hath taken hold on me. Is there no balm in Gilead; is there no physician there? why then is not the health of the daughter of my people recovered? Jeremiah 8:15–22.

> Biz parahatçylyk gözledik, emma hiç hili ýagşylyk gelmedi; hem-de şypa wagtyna garaşdyk, ine, betbagtçylyk! Onuň atlarynyň paýyşlamagy Dandan eşidildi; onuň güýçlüleriniň kişňeşmesiniň sesine tutuş ýurt titredi; çünki olar gelip, ýurdy we onuň içindäki ähli zady, şäheri hem onda ýaşaýanlary ýuwdup ýok etdiler. Çünki, ine, Men araňyza ýylanlary, jadylanmaýan gadyklary ibererin, olar sizi çakarlar diýip, Reb aýdýar. Gam-gussanyň garşysyna özümi köşeşdirmek islänimde, ýüregim içimde ejizleýär. Ine, uzak ýurtda ýaşaýanlar sebäpli halkymyň gyzynyň nala sesiniň owazy: «Reb Sionda dälmi? Onuň Patyşasy onuň içinde dälmi?» «Näme üçin olar meni özleriniň oýma butlary we ýat bihuda zatlary bilen gazaba mündürdiler?» Orak möwsümi geçdi, tomus tamam boldy, emma biz gutulmadyk. Halkymyň gyzynyň ýarasy sebäpli men ýaralandym; men garaldym; haýranlyk meni gaplap aldy. Gileadda melhem ýokmy? Ol ýerde tebip ýokmy? Onda näme üçin halkymyň gyzynyň saglygy dikeldilmedi? Ýermeýa 8:15–22.

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