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# Laodicea - Number Five

Laodikiýa — Bäşinji San

The Last Three

Soňky Üçüsi

Author

Jeff Pippenger

Published

September 3, 2023

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Ideally the seven churches and seven seals should be understood as parallel symbols representing internal and external lines of the same history. It is also important to note that when considering the last three churches and the last three seals that the historical line representing progressive history is not a primary subject of the symbols. When the churches are applied in the context of parallel histories, the progression of history is an essential element of the symbolism, but this is not the case when the last three churches and seals are treated as a symbol unto themselves.

İdeal olaraq, yeddi kilsə və yeddi möhür eyni tarixin daxili və xarici xətlərini təmsil edən paralel simvollar kimi başa düşülməlidir. Həmçinin qeyd etmək vacibdir ki, son üç kilsə və son üç möhür nəzərdən keçirilərkən, mütərəqqi tarixi təmsil edən tarixi xətt simvolların əsas mövzusu deyildir. Kilsələr paralel tarixlər kontekstində tətbiq edildikdə, tarixin irəliləyişi simvolizmin mühüm ünsürüdür, lakin son üç kilsə və möhür özlüyündə bir simvol kimi ele alındıqda belə deyildir.

The last three churches as a symbol are about the relationship of three groups and the dynamics of the interaction of the three groups of worshippers represented by the various churches. The last three seals identify God’s people as represented by Moses and Elijah. Elijah representing the one hundred and forty-four thousand and Moses the righteous dead.

Soňky üç ýygnak nyşan hökmünde üç toparyň arasyndaky gatnaşyklary we dürli ýygnaklar arkaly şekillendirilen ybadat edijileriň şol üç toparynyň özara täsiriniň dinamikasyny beýan edýär. Soňky üç möhür bolsa Hudaýyň halkyny Musa we Ylýas arkaly şekillendirilişi ýaly anyklaýar. Ylýas ýüz kyrk dört müňi, Musa bolsa dogruçyl ölüleri wekilçilik edýär.

> And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. And when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood; And the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind. And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places. And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains; And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: For the great day of his wrath is come; and who shall be able to stand? Revelation 6:9–17.

> Ol bäşinji möhri açanda, men gurbanlyk sypasynyň astynda Hudaýyň sözi we özleriniň saklan güwäligi ugrunda öldürülenleriň janlaryny gördüm. Olar beýik ses bilen şeýle diýip gygyrýardylar: «Eý Reb, mukaddes we hakykatçy, ýer ýüzünde ýaşaýanlardan ganymyzyň hasabyny sorap, arymyzy haçana çenli almajak?» Olaryň her birine ak don berildi; olara, özleri ýaly öldüriljek hyzmatdeşleri we doganlary hem dolýança, entek biraz wagt dynç almaklarynyň aýdylýandygy bildirildi. Ol altynjy möhri açanda, ine, beýik ýer titreme boldy; gün tüý haltasy ýaly garaldy, aý bolsa gan ýaly boldy. Güýçli ýel tarapyndan sarsdyrylanda injir agajynyň bişmedik injirlerini dökşi ýaly, asmandaky ýyldyzlar hem ýere gaçdy. Asman togarlanyp ýygnalýan tumar ýaly aýryldy; her dag we ada öz ýerinden süýşürildi. Ýer ýüzüniň patyşalary, beýikler, baýlar, serkerdeler, güýçlüler, her gul we her azat adam gowaklara we dag gaýalaryna gizlendiler; daglara we gaýalara şeýle diýdiler: «Üstümize gaçyň-da, bizi tagtda oturanyň ýüzünden we Guzynyň gazabyndan gizläň. Çünki Onuň gazabynyň beýik güni gelip ýetdi; oňa garşy kim durlup biler?» Ylham 6:9–17.

Sister White informs us that that the fifth seal addresses “a period of time in the future.” The verses of the fifth seal are asking when God would judge the papacy for murdering God’s people during the Dark Ages. The answer was given that in the “last days” God would judge the papacy for their murder and also for another group of papal martyrs that would also be murdered by the papacy during the Sunday law crisis.

Waýt uýamyz bize bäşinji möhüriň “geljekde boljak bir döwri” beýan edýändigini habar berýär. Bäşinji möhüriň aýatlarynda Taňrynyň Garaňky Asyrlarda Öz halkyny öldüren papalygy haçan höküm etjekdigi soralýar. Jogap hökmünde “ahyry zamanda” Taňrynyň papalygy olaryň eden ganhorlygy üçin, şeýle hem ýekşenbe kanuny krizisi döwründe papalyk tarapyndan öldüriljek papalyk şehitleriniň başga bir topary üçin hem höküm etjekdigi aýdyldy.

> “‘And when he had opened the fifth seal . . . [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.” Manuscript Releases, volume 20, 197.

> “‘Ol bägem möhüri açanda... [Ylham 6:9–11]. Bu ýerde Ýuhanna hakykatda bolup geçen däl-de, geljekde belli bir döwürde boljak zatlaryň sahnalary görkezildi.” Manuscript Releases, 20-nji tom, 197.

Inspiration also confirms that the souls under the altar, who desire to know when God will judge the papacy are connected with the two voices of the angel that lightens the earth with its glory in chapter eighteen of Revelation.

Ylham hem Ylham kitabyň on sekizinji babynda ýer ýüzüni öz şöhraty bilen ýagtyldýan perişdäniň iki sesi bilen baglanyşykly bolan gurbanlyk sypasynyň astyndaky janlaryň Hudaýyň papalygy haçan höküm etjekdigini bilmek isleýändigini tassyklaýar.

> “When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. Revelation 18:1–5 quoted.” Manuscript Releases, volume 20, 14.

> “Bäşinji möhür açylanda, aýanlykda Ýahýa Wahýçy gurbanlyk sypasynyň aşagynda Hudaýyň Sözi we Isa Mesihiň şaýatlygy sebäpli öldürilen topary gördi. Şondan soň Ylham kitabyň on sekizinji babynda beýan edilen wakalar geldi; şol ýerde wepaly hem-de hakyky bolanlar Wawilondan çykmaga çagyrylýar. Ylham 18:1–5 sitata getirildi.” Manuscript Releases, 20-nji tom, 14.

In Revelation eighteen Catholicism’s judgment is double for there and then she is punished for not only those she will murder in the “last days,” but also for the murder victims during the Dark Ages of papal rule.

Ylham on sekizinji bapda katoliklik barada çykarylýan höküm iki esse bolýar, çünki ol ýerde we şol wagtda ol diňe “ahyrky günlerde” öldürjek adamlary üçin däl, eýsem papalyk hökümdarlygynyň Garaňky Asyrlary döwründe öldürilen gurbanlar üçin hem jezalandyrylýar.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.

> Soňra men gökden başga bir sesi eşitdim; ol şeýle diýýärdi: «Ondan çykyň, eý Meniň halkym, onuň günälerine şärik bolmaň we onuň belalaryndan paý alman. Çünki onuň günäleri göge ýetdi, Hudaý bolsa onuň nähaklyklaryny ýatlady. Ol size nähili gaýtaryş beren bolsa, oňa-da edil şonuň ýaly gaýtaryň; onuň işlerine görä oňa iki esse artdyryp beriň; onuň dolduran käsesinde oňa iki esse dolduryň». Ylham 18:4–6.

The sixth seal provides one of the Bible’s classic illustrations of the events which immediately precede the Second Coming of Christ during the seven last plagues. It concludes with the introduction to chapter seven of Revelation which provides the answer for the question raised in the last verse of the sixth seal, “who shall be able to stand.” There are two groups that will stand as God’s ensign in the Sunday law crisis that concludes when the seven last plagues arrive. Those two groups are the one hundred and forty-four thousand who are represented by Elijah, and the “great multitude” who are represented by Moses. These two symbols of Moses and Elijah were previously identified as those who stand at the end of the world, for they both stood with Christ at the Mount of Transfiguration.

Altynjy möhür Mesihiň Ikinji Gelmeginiň öňüsyrasynda, ýedi soňky bela döwründe bolup geçýän wakalaryň Mukaddes Kitapdaky nusgawy beýanynyň biridir. Ol Ylhamyň ýedinji babynyň giriş bölegi bilen jemlenýär; şol bap altynjy möhüriň soňky aýatynda goýlan: «kim durup biler?» diýen soraga jogap berýär. Ýedi soňky bela ýetip geleninde tamamlanýan ýekşenbe kanuny krizisinde Hudaýyň baýdagy hökmünde durar ýaly iki topar bar. Şol iki topar Illýa bilen şekillendirilen ýüz kyrk dört müň, hem-de Musa bilen şekillendirilen «uly jemagatdyr». Musa bilen Illýanyň bu iki nyşany mundan ozal dünýäniň ahyrynda durýanlar hökmünde kesgitlenipdi, çünki olaryň ikisi hem Özgertme dagynda Mesih bilen bile durupdy.

The first group of papal martyrs from the Dark Ages were given white robes, and the second group that they were told to wait for until that group was made up is the “great multitude” who are also wearing white robes. The fifth and sixth seal is not providing a parallel history of the fifth and sixth churches, they are providing a witness about the two groups that stand up as an ensign for the Lord in the “last days.” Those two groups are they who proclaim the messages of the two voices in Revelation chapter eighteen. The message that is then proclaimed is accompanied with the outpouring of the Holy Spirit as typified by the history of Pentecost and the history of the Midnight Cry at the beginning of Adventism.

Garaňky asyrlardaky papalyk şehitleriniň birinji toparyna ak eşikler berildi, hem-de olara şol topar dolýança garaşmak tabşyrylan ikinji topar hem ak eşik geýen “beýik mähelle”dir. Bäşinji we altynjy möhür bäşinji we altynjy ýygnaklaryň paralel taryhyny bermeýär; olar “soňky günlerde” Reb üçin baýdak bolup galýan iki topar barada şaýatlyk berýär. Şol iki topar, Ylham kitabyň on sekizinji babyndaky iki sesiň habarlaryny yglan edýänlerdir. Şonda yglan edilýän habar, Pentikost taryhy hem-de Adventizmiň başlangyjyndaky Ýarygije Gykylygynyň taryhy bilen öňden nyşanlanan görnüşde, Mukaddes Ruhuň dökülip berilmegi bilen utgaşýar.

> “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 perişdä öz şöhraty bilen bütin ýeri ýagtyltmalydyr. Bu ýerde bütindünýä möçberindäki we adatdan daşary gudrata eýe bolan bir iş öňünden aýdylýar. 1840–44-nji ýyllaryň advent hereketi Hudaýyň gudratynyň şöhratly bir beýany boldy; birinji perişdäniň habary dünýäniň her bir missionerlik bekedine ýetirilipdi, we käbir ýurtlarda XVI asyryň Reformasiýasyndan bäri islendik ýurtda görlen iň beýik dini gyzyklanma bolupdy; emma bularyň hemmesi üçünji perişdäniň soňky duýduryşy astyndaky gudratly hereket tarapyndan geçilmelidir.

> “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. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.

> Bu iş Pentikost güni bolan işe meňzeş bolar. Hoş Habaryň başlanyşynda Mukaddes Ruhuň dökülip berilmegi bilen «irki ýagyş» gymmatly tohumyň gögerip çykmagy üçin berlişi ýaly, «soňky ýagyş» hem oragyň bişip ýetişmegi üçin onuň ahyrynda berler. «Şonda biz bileris, eger Rebbini tanamaga dowam etsek; Onuň çykmagy säher ýaly taýýardyr; Ol ýere inýän ýagyş kimin, ýere ýagýan soňky we öňki ýagyş kimin bize geler». Hoşýa 6:3. «Şeýle bolsa, eý, Sion ogullary, şatlanyň, Hudaýyňyz Rebde şatlyk ediň; çünki Ol size ölçegli irki ýagşy berdi, hem-de size ýagşy, öňki ýagşy we soňky ýagşy inderer». Ýowel 2:23. «Soňky günlerde, diýýär Hudaý, Men Öz Ruhumdan ähli bedeniň üstüne dökerin». «Şeýle bolar: Rebiň adyny çagyran her kim halas bolar». Resullaryň işleri 2:17, 21.

> “The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.

> Hoş habaryň beýik işi, onuň başlangyjyny alamatlandyran Hudaýyň güýjüniň ýüze çykmasyndan kem bolmadyk bir görnüşde tamamlanmalydyr. Hoş habaryň başynda ilkinji ýagşyň inmeginde ýerine ýetirilen pygamberlikler, onuň ahyrynda soňky ýagşyň inmeginde ýene-de ýerine ýetiriler. Ine, resul Petrusyñ öňünden garaşan “serginlediş döwrüdir”; ol şeýle diýdi: “Şonuň üçin toba ediň we ýüz öwrüň, günäleriňiz öçürilsin, Rebbiň huzuryndan serginlediş wagtlary gelsin; we Ol Isa ibersin.” Resullaryň işleri 3:19, 20. Uly Jedel, 611.

After the sixth seal raises the question that introduces Elijah and Moses represented in chapter seven of Revelation the seventh seal is opened and describes the outpouring of the Holy Spirit upon those two groups. It is to be noted that in the description there is a silence for a half an hour. The outpouring of the latter rain represented with the opening of the seventh seal includes a period of silence.

Altynjy möhür Vahý kitabyň ýedinji babynda şekillendirilen Ylýas bilen Musany tanadýan soragy ýüze çykandan soň, ýedinji möhür açylýar we şol iki toparyň üstüne Mukaddes Ruhuň inmegini beýan edýär. Beýana görä, ol ýerde ýarym sagatlap dymyşlyk bar bolýandygyna üns berilmelidir. Ýedinji möhüriň açylmagy bilen şekillendirilen ahyrky ýagyşyň dökülmegi dymyşlyk döwrüni öz içine alýar.

> 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 altyn buhurdanlygy bardy. Oňa köp buhur berildi, ol ony tagtyň öňündäki altyn gurbanlyk sypasynyň üstünde ähli mukaddesleriň doga-dilegleri bilen bile hödürlesin diýip. Mukaddesleriň doga-dilegleri bilen bile gelen buhuryň tüssäsi perişdäniň elinden Hudaýyň huzuryna göterildi. Soňra perişde buhurdanlygy alyp, ony gurbanlyk sypasynyň ody bilen doldurdy-da, ýere taşlady; şonda sesler, gürrüldiler, ýyldyrymlar we ýer titreme boldy. Ylham 8:1–5.

As just noted in the passage in The Great Controversy the latter rain begins to be poured out when the mighty angel descends and lightens the earth with his glory. The latter rain began when “the great buildings of New York City were thrown down” on September 11, 2001.

Ýaňy belläp geçilen “The Great Controversy” kitabyndaky parçanyň görkezşi ýaly, gudratly perişde inip, ýer ýüzüni öz şöhraty bilen ýagtylandyranda soňky ýagyş guýlup başlaýar. Soňky ýagyş 2001-nji ýylyň 11-nji sentýabrynda “Nýu-Ýork şäheriniň beýik binalary ýykylanynda” başlandy.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Indi meniň Nýu-Ýorkuň gelgit tolkuny bilen süpürilip aýryljakdygy barada aýdan sözüme gelinýärmi? Men muny hiç wagt aýtmadym. Men şeýle diýdim: ol ýerde gat-gat bolup beýik binalaryň galdyrylyşyna seredip, ‘Rebbiň ýeri güýçli sarsdyrmak üçin ýerinden turjak wagty nähili elhenç wakalar bolar! Şonda Ylham 18:1–3 aýatlarynyň sözleri ýerine ýetiriler’ diýdim. Ylham kitabynyň on sekizinji bapynyň tutuşy ýeriň ýüzüne geljek zatlar barada duýduryşdyr. Emma Nýu-Ýorkuň üstüne aýratynlykda näme geljegi babatda maňa anyk nur berilmedi; men diňe bir zady bilýärin: günleriň birinde ol ýerdäki beýik binalar Hudaýyň güýjüniň öwrüp-agdaryjy täsiri bilen ýykylar. Maňa berlen nurdan bilýärin ki, dünýäde heläkçilik bardyr. Rebbe degişli bir söz, Onuň gudratly güýjüniň bir degişi, we bu ägirt uly desgalar ýykylar. Biz hatda olaryň nähili gorkunç boljakdygyny göz öňüne-de getirip bilmejek wakalar bolup geçer.” Review and Herald, 1906-njy ýylyň 5-nji iýuly.

On September 11, 2001 the latter rain began to fall and the outpouring of that rain falls upon those represented by Elijah and Moses, and includes a time of silence. A time of silence for Moses and Elijah is also represented in chapter eleven of Revelation where Moses and Elijah, those two prophets that tormented the world, were “slain” in the streets. But after three and a half days they came out of the cave of Horeb and ascended to heaven. In the history of the latter rain the message, represented by those two messengers, is slain and cast into the street, but not buried until they are resurrected. This is one of the primary truths that the Lion of the tribe of Judah is now unsealing.

2001-nji ýylyň 11-nji sentýabrynda ahyrky ýagyş ýagyp başlady, we şol ýagşyň dökülmesi Ylýas bilen Musa arkaly nyşanlananlaryň üstüne inýär hem-de dymyşlyk döwrüni öz içine alýar. Musa bilen Ylýas üçin dymyşlyk döwri Ylhamyň on birinji babynda hem görkezilýär; ol ýerde dünýäni ejir çeken şol iki pygamber — Musa bilen Ylýas — köçelerde “öldürildi”. Emma üç ýarym günden soň olar Horeb gowagyndan çykyp, asmana göterildiler. Ahyrky ýagşyň taryhynda şol iki ilçi arkaly nyşanlanan habar öldürilýär we köçä taşlanýar, ýöne direldilýänçä jaýlanmaýar. Bu, häzirki wagtda Ýahuda taýpasynyň Arslany tarapyndan möhüri açylýan esasy hakykatlaryň biridir.

The last three seals are identifying the final movement of God’s people as represented by Elijah and Moses. That movement dies and is resurrected. It is a movement, for Adventism began with a movement that continued until 1863 when they set aside the first truth William Miller was led to recognize. In 1863 the movement ended, for in 1863 they legally became a church. The Alpha and Omega insists that if He began His remnant people as a movement, He will also end it as a movement.

Soňky üç möhür, Hudaýyň halkynyň Ilýas we Musa arkaly şekillendirilen iň soňky hereketini görkezýär. Ol hereket ölýär we direldilýär. Bu bir hereketdir, çünki Adventizm 1863-nji ýyla çenli dowam eden bir hereket bilen başlady; şol ýylda olar William Milleriň tanamaga ugrukdyrylan ilkinji hakykatyny bir gyra goýdular. 1863-nji ýylda şol hereket tamamlandy, sebäbi 1863-nji ýylda olar kanuny taýdan bir ybadathana hökmünde guraldylar. Alfa we Omega şeýle nygtaýar: eger Ol Öz galyndy halkyny bir hereket hökmünde başlan bolsa, onda Ony hem bir hereket hökmünde tamamlar.

We have now finished the overview of the seven churches and seven seals. In the last three seals we see two classes of the redeemed that are represented by Moses and Elijah. Those seals all testify of the mighty angel of Revelation eighteen. When he descended on September 11, 2001 two classes of redeemed entered into a purification process which is designed to expose and separate two classes of worshippers within the movement at the end of Adventism as prefigured by the movement at the beginning of Adventism. Daniel identifies that one class, which he calls the wicked will not understand the increase of knowledge, but the wise do. Matthew informs us that those lacking the understanding of the knowledge that has been unsealed identifies a virgin as foolish. The wise virgins demonstrate in the crisis at midnight that they understood and possess the increase of knowledge. The wise and the foolish are represented by the church of Philadelphia or the church of Laodicea. The wicked, foolish virgins of Laodicea are to be spewed out of the mouth of the Lord and the wise receive God’s name, or His character in their foreheads. If the sixth church of Philadelphia represents the wise, how is it that the seventh church of Laodicea represents the wicked? If this is the case, the sequence is out of order, is it not? The answer of course is solved by Alpha and Omega.

Biz indi ýedi ýygnak bilen ýedi möhüriň umumy synyny tamamladyk. Soňky üç möhürde biz Musa we Ylýas arkaly şekillendirilen gutarylanlaryň iki synpyny görýäris. Ol möhürleriň hemmesi Ylham kitaby on sekizdäki gudratly Perişdä şaýatlyk edýär. Ol 2001-nji ýylyň 11-nji sentýabrynda inende, Adwentizmiň başyndaky hereket arkaly öňden görkezilişi ýaly, Adwentizmiň ahyryndaky hereketiň içinde ybadat edýänleriň iki synpyny ýüze çykarmak we aýyrmak üçin niýetlenen arassalanma işine gutarylanlaryň iki synpy girdi. Daniýel şol synplaryň birini, “erbetler” diýip atlandyrýan synpyny, bilimiň artmagyna düşünmez diýip görkezýär, emma paýhaslylar düşünýärler. Matta bolsa açylan bu bilimiň düşünjesinden mahrum bolanlaryň bir gyzy “akylsyz” diýip kesgitlenýändigini bize habar berýär. Paýhasly gyzlar gijäniň ýarysyndaky synagda bilimiň artmagyna düşünendiklerini we oňa eýedigini görkezýärler. Paýhaslylar bilen akylsyzlar Filadelfiýa ýygnagy ýa-da Laodikýa ýygnagy arkaly şekillendirilýär. Laodikýanyň erbet, akylsyz gyzlary Rebbiň agzyndan çykarylyp taşlanmaly, paýhaslylar bolsa maňlaýlarynda Hudaýyň adyny, ýagny Onuň häsiýetini kabul edýärler. Eger altynjy ýygnak bolan Filadelfiýa paýhaslylary görkezýän bolsa, onda nädip ýedinji ýygnak bolan Laodikýa erbetleri görkezýär? Eger ýagdaý şeýle bolsa, tertip yzygiderliligi bozulýar, şeýle dälmi? Elbetde, munuň jogaby Alfa we Omega arkaly çözülýär.

At the beginning of the first denominated people of God, ancient Israel, Moses typified Christ at the end of that denominated people.

Hudaýyň ilkinji atlandyrylan halky bolan gadymy Ysraýylyň başlangyjynda, Musa şol atlandyrylan halkyň ahyrynda Mesihiň nusgasy boldy.

> For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Acts 3:22, 23.

> Musa hakykatdan hem atalara şeýle diýdi: “Reb Hudaýyňyz size doganlaryňyzyň arasyndan meniň ýaly bir pygamber çykarar; onuň size aýdýan zatlarynyň hemmesinde Oňa gulak asyň. Şeýle bolar welin, şol Pygambere gulak asmadyk her bir jan halkyň arasyndan ýok ediler”. Resullar 3:22, 23.

At the end of the first denominated people of God, John the Baptist was the Elijah messenger that prepared the way for Christ’s first coming. Jesus would then make His offering at the cross and thereafter begin His High Priestly work in the holy place of the heavenly sanctuary. At the beginning of the second denominated people of God, modern Israel, William Miller was the Elijah messenger that prepared the way for Christ’s Second Coming. Jesus then suddenly came into the Most Holy Place and began judgment. At the end of the second denominated people of God, a final Elijah messenger prepared the way for Christ to begin the dispensation of the judgment of the living, the conclusion of His work as Heavenly High Priest and his Second Coming.

Taňrynyň ilkinji ady bellenen halkynyň ahyrynda, Ýahýa Çokundyryjy Mesihe ilkinji gezek gelmegine ýol taýýarlan Ylýas habarchysydy. Ondan soň Isa haçda Öz gurbanlygyny hödürlärdi we şondan beýläk asman mukaddeshanasynyň Mukaddes ýerinde Öziniň Baş Ruhanylyk gullugyna başlardy. Taňrynyň ikinji ady bellenen halkynyň, ýagny häzirki Ysraýylyň başynda, William Miller Mesihe Ikinji Gelşine ýol taýýarlan Ylýas habarchysydy. Soň Isa birden Iň Mukaddes Ýere geldi we höküm işine başlady. Taňrynyň ikinji ady bellenen halkynyň ahyrynda bolsa, iň soňky Ylýas habarchysy Mesihe dirileriň hökümine degişli döwri başlamaga, Onuň Asman Baş Ruhanysy hökmünde alyp barýan işiniň jemlenmegine we Ikinji Gelşine ýol taýýarlady.

William Miller symbolizes not only the messenger, but the movement he was associated with.

Uilýam Miller diňe bir habarcyny däl, eýsem onuň bilen baglanyşykly bolan hereketi hem alamatlandyrýar.

> “With trembling, William Miller began to unfold to the people the mysteries of the kingdom of God, carrying his hearers down through the prophecies to the second advent of Christ. With every effort he gained strength. As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God….

> William Miller titremek bilen Hudaýyň şalygynyň syrlaryny halka açyp görkezmäge başlady, diňleýjilerini pygamberlikleriň içinden alyp geçip, Mesihe degişli ikinji gelişe çenli ýetirdi. Her bir tagallasy bilen ol has-da güýçlendi. Ýahýa Çokundyryjy Isanyň ilkinji gelişini yglan edip, Onuň gelişine ýol taýýarlan ýaly, şonuň ýaly hem William Miller we oňa goşulanlar Hudaýyň Oglunyň ikinji gelişini wagyz etdiler….

> “Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message.” Early Writings, 229, 230, 233.

> “Müňlerçe adam William Miller tarapyndan wagyz edilen hakykaty kabul etmäge getirildi, we habary yglan etmek üçin Hudaýyň gullukçylary Ylýasyň ruhy hem-de güýji bilen orta çykaryldy.” Ilkinji Ýazgylar, 229, 230, 233.

In the beginning of ancient Israel God called Moses, who received forty years of corrupted education in Egypt, that required forty years of wilderness living in an attempt to remove the influence of Egypt from his character. Forty years after his birth, understanding that he had been chosen to lead God’s people out of Egypt, Moses exercised human strength to kill the Egyptian. Forty years later at the burning bush he rebelled against God’s calling. After finally accepting the calling, he disregarded the command to circumcise his son until threatened with death. On the border of the Promised Land, he rebelled and struck the Rock a second time. At the beginning of ancient Israel, Moses possessed the character traits of a Laodicean. In doing so he still fulfilled his high and holy calling, including the typification of Christ at the end of ancient Israel. Christ, who struggled with the quibbling Jews, or those who said they were Jews, but were not, represented the character of a Philadelphian. At the beginning of ancient Israel Moses represented a Laodicean in need of gold, eye salve and white raiment. At the end Christ is a Philadelphian.

Gadymy Ysraýylyň başynda, Müsürde kyrk ýyllyk ýoýlan bilim alan Musany Hudaý çagyrdy; onuň häsiýetinden Müsüriň täsirini aýyrmak üçin çöldäki kyrk ýyllyk ýaşaýyş zerur boldy. Doglan gününden kyrk ýyl geçende, Hudaýyň halkyny Müsürden çykarmak üçin özüniň saýlanandygyny aňan Musa, adamyň güýjüne daýanyp, müsürlini öldürdi. Kyrk ýyl soň, ýanýan gyrymsylygyň ýanynda ol Hudaýyň çagyryşyna garşy çykdy. Ahyrynda bu çagyryşy kabul edenden soň hem, ölüm bilen howp salynýança, ogluny sünnet etmegi buýruk edilendigine üns bermedi. Wada berlen Ýeriň serhedinde bolsa, ol garşylyk görkezdi we Gaýany ikinji gezek urdy. Gadymy Ysraýylyň başynda Musada Laodikialynyň häsiýet aýratynlyklary bardy. Şeýle bolmagyna garamazdan, ol gadymy Ysraýylyň ahyrynda Mesihiň öňden şekillendirilmegini hem öz içine alýan beýik we mukaddes çagyryşyny ýerine ýetirdi. Gadymy Ysraýylyň ahyrynda Mesih, jedeljeň ýahudylar bilen, ýagny özleriniň ýahudydygyny aýdyp, emma beýle bolmadyklar bilen göreşen Ol, Filadelfiýanyň häsiýetini görkezdi. Gadymy Ysraýylyň başynda Musa altyna, göz melhemegine we ak geýime mätäç bolan bir Laodikialyny görkezdi. Ahyrynda bolsa Mesih Filadelfiýalydyr.

At the beginning of Adventism, William Miller, represented by those few in Sardis that had not defiled their garments, represented a Philadelphian, as did the movement associated with him. At the end of Adventism, the movement that recognized the time of the end in 1989 were as much Laodicean as was Moses. The Millerite movement typifies the movement of Future for America with the prophetic caveat that the first movement was fulfilled by Philadelphians in the time of Philadelphia, and the last movement is fulfilled by Laodiceans in the time of Laodicea.

Adwentizmiň başlangyjynda geýimlerini haram etmedik Sardisdäki şol az sanlylar arkaly görkezilen William Miller Filadelfiýaly biridi; onuň bilen baglanyşykly hereket hem şeýle bolupdy. Adwentizmiň ahyrynda bolsa, 1989-njy ýylda ahyrzamanyň wagtyny ykrar eden hereket, Musa nähili Laodikiýaly bolan bolsa, şonça-da Laodikiýalydy. Millerçi hereket Future for America hereketiniň nusgasydyr; munuň pygamberlik ätiýaçlandyrmasy şundan ybaratdyr: ilkinji hereket Filadelfiýanyň döwründe Filadelfiýalylar tarapyndan berjaý edildi, soňky hereket bolsa Laodikiýanyň döwründe Laodikiýalylar tarapyndan berjaý edilýär.

I am the witness of more of the prophetic history of this movement from 1989 than any other person associated with the history of Future for America, and I testify that I personally walked through the history beginning in 1989 onward as a certified Laodicean Adventist. There are many souls along that path who would uphold my testimony. I also can testify of a certainty that those associated with the movement at the end of Adventism were also certified Laodicean Adventists. The first denominated people begin with a Laodicean that becomes a Philadelphian and ends with a Philadelphian. The second denominated people begin with a Philadelphian and ends with a Laodicean that is called to become a Philadelphian. This is the signature of Alpha and Omega.

Men 1989-njy ýyldan bäri bu hereketiň pygamberlik taryhynyň Future for America-nyň taryhy bilen bagly başga islendik adamdan-da köp böleginiň şaýadydyryn, we 1989-njy ýyldan başlap, meniň özüm tassyk edilen Laodikialy Adwentist hökmünde şol taryhyň içinden geçendigime şaýatlyk edýärin. Şol ýoluň ugrunda meniň şaýatlygymy goldajak köp janlar bardyr. Şeýle hem, men Adwentizmiň ahyrynda bu hereket bilen bagly bolanlaryň hem tassyk edilen Laodikialy Adwentistler bolandyklaryna gürrüňsiz şaýatlyk edip bilerin. Birinji atlandyrylan halk Laodikialydan başlanýar, ol Filadelfialy bolýar we Filadelfialy bilen tamamlanýar. Ikinji atlandyrylan halk Filadelfialy bilen başlanýar we Filadelfialy bolmaga çagyrylýan Laodikialy bilen tamamlanýar. Bu Alfa bilen Omeganyň golydyr.

In spite of the wretched, miserable spiritual blindness of the leader and those who joined with him, God still directed and controlled the prophetic waymarks which transpired from 1989 until now. In spite of the spiritual nakedness and poverty of the leader and those who joined with him, God was still directing the unsealing of the truths He saw fit to unseal. In His mercy which is never separated from His “truth,” He devised a purification process that provided for a Laodicean to die and thereafter be resurrected as a Philadelphian. That death and resurrection was typified by the authors of the books of Daniel and Revelation, who both were symbolically killed and resurrected. John was resurrected from the death of being thrown into a pot of boiling oil, Daniel from the den of hungry lions. Thus, the two books, which are one book provide an emphasis to the symbol of death and resurrection as part of the message that is now being unsealed.

Ýolbaşçynyň we onuň bilen birleşenleriň betbagt, perişan ruhy körlügine garamazdan, Hudaý 1989-njy ýyldan tä şu wagta çenli bolup geçen pygamberlik belliklerini şonda-da ugrukdyrdy we gözegçilikde saklady. Ýolbaşçynyň we onuň bilen birleşenleriň ruhy ýalaňaçlygyna hem garyplygyna garamazdan, Hudaý Öz açmagy laýyk gören hakykatlarynyň möhürden açylmagyny şonda-da ugrukdyrýardy. Ol Öz “hakykatyndan” hiç haçan aýrylmaýan merhemetinde, laodikeýalynyň ölmegini we ondan soň filadelfiýaly hökmünde direlmegini üpjün edýän päkleniş işini belledi. Şol ölüm we direliş Daniel we Ylham kitaplarynyň ýazyjylary tarapyndan öňden şekillendirilipdi; olaryň ikisi hem nyşanly görnüşde öldürilip, direldildi. Ýahýa gaýnag ýagly gazana taşlanmak ölüminiň içinden direldildi, Daniel bolsa aç ýolbarslaryň çukurundan. Şeýlelikde, bir kitap bolan şol iki kitap, häzir möhürden açylýan habaryň bir bölegi hökmünde ölüm we direliş nyşanyna aýratyn nygtaw berýär.

As the movement in the “last days” of the investigative judgment, (which was typified by the Millerite movement), approached the end of time God designed that the leader and the movement should be killed and thereafter resurrected. In the context of the seven churches, Laodicea was slain on July 18, 2020 and would be resurrected as Philadelphia before the approaching Sunday law. The resurrected movement would be of the seven churches, but it would be the eighth. The movement would be the eighth, that is of the seven.

“Ahyrky günlerde” derňew hökümindäki herekete (Millerit hereketi arkaly öňden şekillendirilen) zamananyň soňuna ýakynlaşdygyça, Hudaý onuň ýolbaşçysynyň we şol hereketiň öldürilmegini, soňra bolsa direldilmegini niýet etdi. Ýedi ýygnagyň mazmunynda, Laodikýa 2020-nji ýylyň 18-nji iýulynda öldürildi we ýakynlaşýan ýekşenbe kanunyndan öň Filadelfiýa hökmünde direldilerdi. Direldilen hereket ýedi ýygnakdan bolardy, emma ol sekizinji bolardy. Hereket sekizinji bolardy, ýagny ýediden bolan.

This prophetic secret is supported in the book of Revelation upon several witnesses, though heretofore not recognized. In this time period we are now entering into the test of the image of the beast, which Sister White informs us is the test that comes before the Sunday law. It is at the Sunday law that the seal of God is impressed upon the Philadelphians of that history. But they must pass the test of the image of the beast that comes before probation closes.

Bu pygamberlik syry, şu wagta çenli ykrar edilmedik bolsa-da, Ylham kitabynda birnäçe şaýatlyk bilen tassyklanýar. Häzirki wagtda biz wagşy haýwanyň keşbiniň synagyna girýäris; bu synag barada Waýt uýa onuň ýekşenbe güni baradaky kanundan öň gelýän synagdygyny bize habar berýär. Hut şol ýekşenbe güni baradaky kanunda Hudaýyň möhüri şol taryhy döwürdäki Filadelfiýalylaryň üstüne basylýar. Emma synag möhleti tamamlanmazdan öň gelýän wagşy haýwanyň keşbiniň synagyndan olar geçmelidirler.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> Reb maňa açyk görkezdi: ýyrtyjynyň şekili synag möhleti tamamlanmazdan öň dörediler; çünki ol Hudaýyň halky üçin beýik synag bolar we şol arkaly olaryň ebedi ykbaly çözüler. Siziň garaýşyňyz şeýle bir gapma-garşylykly bulaşyklykdan ybarat welin, onuň bilen örän az adam aldanar.

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “Bu mesele Ylhamada 13-de aýdyň beýan edilýär; [Ylhamada 13:11–17, sitata getirilendir].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” Manuscript Releases, volume 15, 15.

> “Bu, Hudaýyň halkynyň möhürlenmezinden ozal başdan geçirmeli synagydyr. Onuň kanunyny berjaý etmek we galp sabady kabul etmekden ýüz döndermek arkaly Hudaýa wepalylygyny subut edenleriň ählisi Reb Hudaý Ýehowanyň baýdagynyň astynda durar we ýaşaýan Hudaýyň möhürini alar. Gökden gelip çykan hakykatdan ýüz öwrenler we ýekşenbe sabadyny kabul edenler bolsa, haýwanyň nyşanyny alarlar” Manuscript Releases, 15-nji tom, 15.

In this current history, the two horns formerly identified as Republicanism and Protestantism have already changed to a democracy and apostate Protestantism. When those two horns are fully joined, they then form one power, one horn. In that same period, God will identify and lift up the genuine horn of Protestantism to warn against the image of the beast. Those two horns run parallel to one another until the United States ceases to be the sixth kingdom of Bible prophecy.

Şu andaky taryhy döwürde, ozal Respublikanyň ýörelgeleri we Protestantlyk hökmünde tanalan iki şah eýýäm demokratiýa we ýüz öwren protestantlyga öwrüldi. Şol iki şah doly birleşende, olar soň bir güýji, bir şahy emele getirýärler. Şol döwürde-de, Hudaý haýwanyň keşbine garşy duýduryş bermek üçin Protestantlygyň hakyky şahyny tanadar we ýokary galdyrar. Şol iki şah Birleşen Ştatlar Mukaddes Kitabyň pygamberligindäki altynjy patyşalyk bolmagyny bes edýänçä, biri-birine paralel dowam edýär.

Revelation seventeen identifies that the three-fold union of the dragon (the United Nations), the beast (the papal power) and the false prophet (the United States) is the power that is the eighth head, that is of the seven heads. Those seven heads are the kingdoms of Bible prophecy beginning with Babylon, then Medo-Persia, Greece and then pagan Rome. Then the fifth kingdom is papal Rome who prophetically received a deadly wound in 1798. At that point in history the sixth kingdom of Bible prophecy, the United States ascended the throne until it is overthrown at the soon coming Sunday law.

Ylhamyň on ýedinji baby, aždarhanyň (Birleşen Milletler Guramasy), haýwanyň (papalyk güýji) we ýalan pygamberiň (Amerikanyň Birleşen Ştatlary) üç taraplaýyn birleşiginiň ýedi kelläniň içinden bolan sekizinji kellä degişli güýçdigini kesgitleýär. Şol ýedi kelle Mukaddes Ýazgylaryň pygamberligindäki patyşalyklardyr; olar Wawilondan başlap, soňra Midiýa-Pars, Gresiýa we ondan soň butparaz Rimdir. Soňra bäşinji patyşalyk papalyk Rim bolup, ol pygamberlik taýdan 1798-nji ýylda öldüriji ýara aldy. Taryhyň şol pursatynda Mukaddes Ýazgylaryň pygamberligindäki altynjy patyşalyk bolan Amerikanyň Birleşen Ştatlary, ýakynda geljek ýekşenbe kanuny bilen agdarylýança tagta çykdy.

The United Nations will be then forced by the power that forces the entire world to set up an image to the beast. At that point the sixth kingdom has also received a deadly wound, but the United States will then force the entire world to accept its leadership over the United Nations and demand that they also accept the moral authority of the papacy to govern the three-fold union.

Birleşen Milletler, o vakit bütün dünyayı canavara bir suret kurmaya zorlayan kudret tarafından buna mecbur edilecektir. O noktada altıncı krallık da ölümcül bir yara almış olacaktır; ancak Birleşik Devletler o zaman bütün dünyayı, Birleşen Milletler üzerindeki kendi önderliğini kabul etmeye zorlayacak ve onların ayrıca üçlü birliği yönetmek üzere papalığın ahlâkî otoritesini de kabul etmelerini talep edecektir.

> And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. Revelation 13:13, 14.

> Ol ýerde ýaşaýanlary, haýwanyň öňünde görkezmäge ygtyýary bolan şol gudratlaryň üsti bilen azdyrýar; ol ýerde ýaşaýanlara gylyçdan ýara alyp hem diri galan haýwana bir şekil ýasamagy aýdýar. Şeýle-de, oňa haýwanyň şekiline jan bermäge ygtyýar berildi; şeýlelikde haýwanyň şekili hem gepläp, hem-de haýwanyň şekiline sežde etmejekleriň hemmesiniň öldürilmegini üpjün etsin. Ylham 13:13, 14.

The only definition of the “image of the beast” in inspiration is that it represents the combination of church (the papal power) and state (the United Nations, with the United States controlling the other nine kings.) Jezebel is the papal power; Ahab is the United States who is king of the ten northern tribes.

“Haýwanyň keşbiniň” ylhamdaky ýeke-täk kesgitlemesi, onuň ybadathana (papalyk güýji) bilen döwletiň (Birleşen Milletler Guramasy, ABŞ-nyň beýleki dokuz patyşanyň üstünden gözegçilik etmegi bilen) birleşigini aňladýandygydyr. Ýezebel papalyk güýjüdir; Ahab bolsa on demirgazyk taýpanyň patyşasy bolan Amerikanyň Birleşen Ştatlarydyr.

When the United States falls at the Sunday law, Tyre (the papacy) who has been forgotten since 1798 is “remembered” and she begins her seductive songs. Due to the financial collapse represented as “national ruin” in the writings of Ellen White, the United States is forced to bring the entire world together to address the biblical power that brings every man’s hand together against him. That power is Islam, as represented by Islam’s forefather Ishmael.

Amerikanyň Birleşen Ştatlary ýekşenbe güni baradaky kanunyň wagtynda ýykylanda, 1798-nji ýyldan bäri unudylyp gelnen Tire (papalyk) “ýatlanýar” we ol öz aldawly aýdymlaryna başlaýar. Ellen Waýtyň ýazgylarynda “milli weýrançylyk” hökmünde görkezilen maliýe çökgünliginiň netijesinde, Amerikanyň Birleşen Ştatlary Mukaddes Kitapdaky her bir adamyň elini onuň garşysyna birleşdirýän güýje garşy durmak üçin bütin dünýäni bir ýere jemlemäge mejbur bolýar. Ol güýç, Yslamyň ata-babasy Ysmail arkaly şekillendirilişi ýaly, Yslamdyr.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Rebbiň Perişdesi oňa şeýle diýdi: Ine, sen göwrelisiň, bir ogul dograrsyň we onuň adyna Ysmagyl diýip at goýarsyň; çünki Reb seniň jebri-jepalaryňy eşitdi. Ol bolsa ýabany adam bolar; onuň eli her bir adama garşy, her bir adamyň eli hem oňa garşy bolar; ol ähli doganlarynyň öňünde mesgen tutar. Gelip çykyş 16:11, 12.

The United States forms an alliance with the other nine kings, taking the leadership position. It does so for only a brief time, and it will then insist that the papal power becomes the head of it all, just as Jezebel controlled Ahab.

Amerikanyň Birleşen Ştatlary galan dokuz patyşa bilen bileleşik döredýär we ýolbaşçylyk ornuny eýeleýär. Muny diňe gysga wagt üçin edýär, soňra bolsa edil Ýezabeliň Ahaby dolandyryşy ýaly, papalyk häkimiýetiniň bularyň ählisiniň başy bolmagyny talap eder.

Thus, the three-fold alliance of the dragon, beast and false prophet march off together to Armageddon. The number eight represents resurrection, and the kingdom that is noted by prophecy as receiving a deadly wound was the fifth kingdom, the papal power. When the papacy is resurrected, they become the eighth kingdom and they are given control of the three-fold union and that eighth kingdom is the one head of the seven kingdoms that has been identified as receiving a deadly wound, but inspiration also identifies the healing of that deadly wound.

Şeýlelik bilen, aždarha, haýwan we ýalan pygamberden ybarat üç taraplaýyn birleşik bilelikde Armageddona ugrap gidýär. Sekiz sany direlişi aňladýar, we pygamberlikde ölüm howply ýara alan diýlip görkezilen patyşalyk bäşinji patyşalykdy, ýagny papalyk häkimiýetidi. Papalyk direldilende, olar sekizinji patyşalyk bolýarlar we şol üç taraplaýyn birleşigiň üstünden dolandyryş olara berilýär; şol sekizinji patyşalyk hem ýedi patyşalygyň arasynda ölüm howply ýara alan diýip kesgitlenen şol bir başdyr, emma ylham şol ölüm howply ýaranyň sagaldylyşyny-da kesgitleýär.

> “As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.

> “Ahyrky çökgüne golaýlaşdygymyzça, Rebbiň gurallarynyň arasynda ylalaşyk bilen agzybirligiň bolmagy örän möhüm ähmiýete eýedir. Dünýä tupandan, uruşdan we agzalalykdan doludyr. Emma bir başlygyň—papalyk häkimiýetiniň—astynda halk Gudanyň şaýatlarynyň şahsynda Oňa garşy çykmak üçin birleşer. Bu birleşik beýik ýüz dönderiji tarapyndan berkleşdirilýär. Ol hakykata garşy söweşmekde öz wekillerini birleşdirmäge çalyşýan wagtynda, onuň goragçylaryny bölmäge we dargatmaga-da işler. Gabanjaňlyk, ýaman gümanlar, töhmetli sözler onuň tarapyndan agzalalyk we düşünişmezlik döretmek üçin öjükdirilýär.” Testimonies, volume 7, 182.

The fifth kingdom, the sixth kingdom and the seventh kingdom at that point have all lost their individual kingdoms, so their respective kingdoms are all resurrected together as one kingdom made up of three parts, counterfeiting the three-fold makeup of the godhead.

Bäşinji patyşalyk, altynjy patyşalyk we ýedinji patyşalyk şol wagt özleriniň aýratyn patyşalyklarynyň hemmesini ýitirendirler; şonuň üçin olaryň degişli patyşalyklary, Hudaýlygyň üç taraply düzümini galplaşdyryp, üç bölekden ybarat bolan ýekeje patyşalyk hökmünde bilelikde direldilýär.

The sixth kingdom that began with two lamb-like horns and ends as one horn that speaks as a dragon possesses the prophetic characteristic of the papal power for it becomes the image of the beast. It is the beast, the papal power, that is primarily represented as the resurrected eighth kingdom that was of the seven. But even though it is the papal power that most directly fulfills the prophetic enigma, of the eighth being of the seven, the United States forms an image of the papacy and therefore prophetically produces the same characteristics as the papal power.

Iki guzy meňzeş iki şah bilen başlanýan we aždaha ýaly gepleýän bir şah bilen tamamlanýan altynjy patyşalyk, wagyz-päriýet häsiýeti hökmünde papalyk güýjüne mahsus alamaty özünde göterýär, çünki ol haýwanyň keşbine öwrülýär. Esasan hem, ýedi patyşalygyň içinden bolup, direldilen sekizinji patyşalyk hökmünde şekillendirilýän zat — haýwan, ýagny papalyk güýjüdir. Emma sekizinjiniň ýediden bolmagy baradaky wagyz-päriýet syryny iň göni ýerine ýetirýän zat papalyk güýji bolsa-da, Amerikanyň Birleşen Ştatlary papalygyň keşbini döredýär we şonuň üçin wagyz-päriýet taýdan papalyk güýji bilen birmeňzeş häsiýetleri ýüze çykarýar.

The United States began in 1798 when according to Isaiah twenty-three, Tyre, the papal power was to be forgotten until the end of the sixth kingdom. 1798 was the time of the end for the Millerites at the beginning of Adventism. By the spring of 1844, Millerite Adventism had accepted the mantle of Protestantism which runs parallel to the horn of Republicanism representing the government of the United States. The two horns are on the same animal, so they proceed through history together. The beginning and ending of Adventism runs parallel to the Republican horn. The history of 1798, until the Protestants rejected the first angels’ message, was the period where God established that Protestant horn. He did so through a testing process, as He did with the Republican horn. There is much to say about the parallel horns, but not now.

Birleşen Ştatlar, Işaýa 23-e görä, papalyk güýji bolan Tir altynjy patyşalygyň ahyryna çenli unudylmaly bolan wagtda, 1798-nji ýylda başlandy. 1798-nji ýyl, Adventizmiň başlangyjynda Milleritler üçin ahyrzamanyň wagtydy. 1844-nji ýylyň ýazyna çenli, Millerit Adventizmi Birleşen Ştatlaryň hökümetini aňladýan Respublikançylyk şahasy bilen ugurdaş gidýän Protestantizmiň donuny kabul edipdi. Iki şah bir haýwanyň üstündedir; şonuň üçin olar taryhyň dowamynda bilelikde öňe gidýärler. Adventizmiň başlangyjy hem ahyry hem Respublikan şahasy bilen ugurdaş gidýär. 1798-nji ýyldan başlap, Protestantlar birinji perişdäniň habaryny ret edýänçä bolan taryh, Hudaýyň şol Protestant şahasyny berkarar eden döwri boldy. Ol muny, Respublikan şahasy bilen edişi ýaly, synag prosesi arkaly etdi. Bu ugurdaş şahalar hakda aýdyljak zat köp, ýöne häzir däl.

The Republican horn commits fornication with apostate Protestantism, not with the true Protestant horn, for the true horn is the Lamb’s bride and she is a virgin. Since the time of the end in 1989 there have been seven presidents. The sixth of those presidents received a deadly wound in the very year that the movement at the end of Adventism also received a deadly wound. The eighth president since the time of the end in 1989, will be the one who received a deadly wound that is healed. He must be a president that is of the seven. At the same time, in 2020 when the sixth president received his deadly wound, the horn that is now carrying the Protestant mantle was also killed. As with the beast of Catholicism, and as with the image of the beast of apostate Protestantism, so with the genuine horn of Protestantism. The horn of Protestantism is represented as the sixth church, that becomes the eighth, but is of the seven.

Respublikan şahasy hakykatdaky protestant şaha bilen däl-de, dinden çykan protestantlyk bilen zyna edýär; sebäbi hakyky şah Guzynyň gelnidir we ol gyzdyr. Ahyrzamanyň wagtyndan, ýagny 1989-njy ýyldan bäri, ýedi prezident boldy. Şol prezidentleriň altynjysy, hut Adventizmiň ahyryndaky hereket hem ölüm ýarasyny alan şol ýylyň özünde, ölüm ýarasyny aldy. Ahyrzamanyň wagtyndan, ýagny 1989-njy ýyldan bäri sekizinji prezident, sagaldylan ölüm ýarasyny alan şol bolar. Ol ýediniň içinden bolan prezident bolmalydyr. Şol bir wagtyň özünde, 2020-nji ýylda altynjy prezident ölüm ýarasyny alanda, häzir protestant mantýasyny göterýän şah hem öldürildi. Katolikligiň haýwanynda bolşy ýaly, dinden çykan protestantlygyň haýwanyň keşbinde bolşy ýaly, hakyky protestantlyk şahynda-da şeýle. Protestantlygyň şahasy altynjy ybadathana hökmünde görkezilýär; ol sekizinjä öwrülýär, ýöne ýediniň içindendir.

When you test these claims, remember the message that is unsealed just before probation closes will most certainly be presented within the context of the beginning illustrating the end. That message will be presented with the methodology of “historicism,” which employs biblical history aligned with world history to identify the end of the world. That message springs up out of the earth.

Bu talaplary synap göreniňizde, synag möhletiniň ýapylmagyndan edil öň açylýan habaryň, gürrüňsiz, başlangyjyň soňuny şekillendirýändigi baradaky çäkde beýan ediljekdigini ýatda saklaň. Ol habar dünýä taryhyna laýyk getirilýän Mukaddes Kitap taryhyny ulanyp, dünýäniň soňuny kesgitleýän “taryhçylyk” usulyýeti bilen beýan ediler. Ol habar ýerden çykýar.

> Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase. Righteousness shall go before him; and shall set us in the way of his steps. Psalms 85:11–13.

> Hakykat ýerden gögerer; dogrulyk bolsa asmandan nazar salar. Hawa, Reb ýagşy zady berer; biziň ýurdumyz hem öz hasylyny berer. Dogrulyk Onuň öňünden gider; we bizi Onuň ädimleriniň ýoluna salar. Zebur 85:11–13.

It is not simply that earth in the passage is identified as a “land.” The passage in Psalms not only identifies the “land” as the “earth” beast of Revelation thirteen, but it also notes that “truth” “springs” up out of the earth.

Bu ýerde gürrüň diňe şol parçadaky “ýer” sözüniň “ülke” hökmünde görkezilmeginden ybarat däldir. Zeburlardaky bu parça diňe bir “ülkäni” Ylham kitaby 13-däki “ýer” haýwany hökmünde görkezmek bilen çäklenmän, eýsem “hakykatyň” ýerden “gögerip çykýandygyny” hem belleýär.

> “What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America. Again and again the thought, almost the exact words, of the sacred writer has been unconsciously employed by the orator and the historian in describing the rise and growth of this nation. The beast was seen ‘coming up out of the earth;’ and, according to the translators, the word here rendered ‘coming up’ literally signifies ‘to grow or spring up as a plant.’” The Great Controversy, 440.

> “1798-nji ýylda Täze Dünýäniň haýsy halky güýç-kuwwata eýe bolup ösüp barýardy, güýç we beýiklik wada berip, dünýäniň ünsüni özüne çekýärdi? Nyşanyň ulanylyşy hiç bir sorag goýmaýar. Bu pygamberligiň alamatlaryna diňe bir halk, diňe bir ýeke-täk halk laýyk gelýär; ol hiç bir şübhesiz Amerikanyň Birleşen Ştatlaryna görkezýär. Mukaddes ýazyjynyň pikiri, hatda diýen ýaly takyk sözleri, bu halkyň döräp, ösüp-ulalmagyny suratlandyrmakda hatyp we taryhçy tarapyndan gaýta-gaýta, özleri hem duýman ulanyldy. Janawar ‘ýerden çykyp gelýän’ görnüşde görüldi; we terjimeçilere görä, bu ýerde ‘çykyp gelýän’ diýip terjime edilen söz gönüden-göni manyda ‘ösüp çykmak ýa-da ösümlik ýaly pyntyk atyp çykmak’ diýmegi aňladýar.” Beýik göreş, 440.

The United States is the earth beast that “springs up.” So, when you are testing the claims made in these articles, inspiration identifies the message will be based upon the end being illustrated by the beginning, it will be placed in the context of historical line upon historical line, and it must come from a voice in the United States. There are of course false voices within the United States, but according to and upon the authority of God’s Word any messenger or ministry that is located or has its origins outside the United States is a false light. Adventism began in the United States with the voice of a man and a movement established in the United States. Jesus illustrates the end of a thing, with the beginning of a thing.

Amerikanyň Birleşen Ştatlary “ýerden çykýan” ýyrtyjydyr. Şonuň üçin, bu makalalarda öňe sürülýän talaplary synagdan geçireniňizde, ylham habaryň ahyrynyň başlangyç arkaly şekillendiriljekdigini kesgitleýär; ol taryhy setir üstüne taryhy setir görnüşinde ýerleşdiriler; we ol Amerikanyň Birleşen Ştatlaryndaky bir sesden gelmelidir. Elbetde, Amerikanyň Birleşen Ştatlarynyň içinde ýalan sesler hem bar; emma Hudaýyň Sözüne görä we onuň ygtyýary esasynda, Amerikanyň Birleşen Ştatlarynyň daşynda ýerleşýän ýa-da gözbaşy şol ýerde bolmadyk islendik habarçy ýa-da gulluk ýalan yşykdyr. Adventizm Amerikanyň Birleşen Ştatlarynda bir adamyň sesi we şol ýerde esaslandyrylan bir hereket bilen başlady. Isa bir zadyň ahyryny şol zadyň başlangyjy arkaly şekillendirýär.

He that hath an ear, let him hear what the Spirit saith unto the churches.

Gulagy bolan, Ruhuň ybadathanalara aýdýanlaryny eşitsin.

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