Article

# Future for America and July 18, 2020 - Number Five

Amerika üçin gelejek we 2020-nji ýylyň 18-nji iýuly — Bäşinji sany

The Ensign

Baýdak

Author

Jeff Pippenger

Published

September 21, 2023

Formats

PDF
Word
Song MP3

> All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.

> Eý, dünýäniň ähli ýaşaýjylary we ýeriň mesgen tutanlary, ol daglarda bir baýdak galdyranda, görüň; ol surnaý çalanda, diňläň. Işaýa 18:3.

The messenger represented as Elijah proclaiming the message represented by Moses is slain in the streets by a beast that ascends from the bottomless pit. After being trampled down for a period represented by the “curse” of Moses which is the “scattering” of Leviticus twenty-six the Holy Spirit enters into their dead bodies through God’s Word. They then stand up and thereafter ascend up into heaven. A message that is represented as in heaven is the everlasting gospel of the three angels.

Musa arkaly şekillendirilen habary yglan edýän, Ylýas hökmünde görkezilen habarçy, düýpsüz çukurdan ýokary çykýan bir haýwan tarapyndan köçelerde öldürilýär. Musa degişli “nälet” — ýagny Leýiler 26-da beýan edilen “dargadylyş” arkaly şekillendirilen wagt dowamynda aýak astyna alnandan soň, Mukaddes Ruh Hudaýyň Sözi arkaly olaryň öli bedenlerine girýär. Şondan soň olar aýaga galýarlar we soňra asmana göterilýärler. Asmanda hökmünde şekillendirilen habar, üç perişdäniň baky Hoş Habarydyr.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people. Revelation 14:6.

> Men asmanyň ortasynda uçup barýan başga bir perişdäni gördüm; onda ýerde ýaşaýanlara, ähli millete, taýpa, dile we halka wagyz etmek üçin ebedi hoş habar bardy. Ylham 14:6.

Before Elijah and Moses ascend into heaven they first would stand upon their feet.

Ylýas bilen Musa göge çykmazdan öň, ilki bilen aýaklarynyň üstünde durardylar.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Üç gün ýarymdan soňra Hudaýdan bolan ýaşaýyş ruhy olaryň içine girdi, olar aýaklarynyň üstünde durdular; olary görenleriň üstüne uly gorky indi. Olar gökden özlerine şeýle diýýän güýçli bir sesi eşitdiler: «Bu ýere ýokaryk çykyň». Olar buludyň içinde göge galdylar; duşmanlary bolsa olary görüp durdular. Ylham 11:11, 12.

Every prophet agrees with the other prophets and they all come together in the book of Revelation. The book of Ezekiel teaches that when the Spirit enters into men they stand upon their feet.

Her bir pygamber beýleki pygamberler bilen ylalaşýar we olaryň hemmesi Ylham kitabynda birleşýär. Ezekiýel kitaby Ruh adamlaryň içine girende, olaryň aýaga galýandyklaryny öwredýär.

> And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.

> Ol maňa şeýle diýdi: «Eý, ynsan ogly, aýagyň üstünde dur, men saňa gepleýin». Ol maňa gepleýän wagty Ruh içime girdi-de, meni aýagymyň üstünde goýdy, şeýlelikde men maňa gepleýäni eşitdim. Ezekiel 2:1, 2.

Ezekiel represents God’s people in the “last days” who are dead, yet they hear God speak, and the reception of God’s Word brings the presence of the Holy Spirit and they then stand upon their feet. Those in Revelation who have been slain and left in the street to be trampled down for twelve hundred and sixty symbolic days also hear God’s Word, which conveys the Holy Spirit into their hearts and minds and they stand upon their feet. Ezekiel informs us what the Word of God is that they hear, which in turn brings the entire movement represented by Moses and Elijah that has been dead in the streets back to life, and causes them to stand.

Ezekiel Hudaýyň «soňky günlerdäki» halkyny aňladýar; olar öli bolsalar-da, Hudaýyň gepleýşini eşidýärler, Hudaýyň Sözüni kabul etmek bolsa Mukaddes Ruhuň huzuryny getirýär, şondan soň olar öz aýaklarynyň üstünde durýarlar. Ylham kitabynda öldürilip, müň iki ýüz altmyş simwolik günläp depelenmek üçin köçede galdyrylanlar hem Hudaýyň Sözüni eşidýärler; şol Söz Mukaddes Ruhy olaryň ýüreklerine we aňlaryna ýetirýär, şonuň netijesinde olar öz aýaklarynyň üstünde durýarlar. Ezekiel olaryň eşidýän Hudaý Sözüniň nämedigini bize habar berýär; şol Söz hem öz gezeginde Musa we Iliýa arkaly şekillendirilen, köçelerde öli ýatan bütin hereketi gaýtadan ýaşaýar we olaryň durmagyna sebäp bolýar.

> The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:1–14.

> Rebbiň eli meniň üstümdedi; Ol meni Rebbiň Ruhy bilen alyp çykdy-da, süňklerden doly jülgäniň ortasynda goýdy. Soňra Ol meni olaryň töwereginden aýlap geçirdi; ine, açyk jülgede olaryň örän köpdügi görünýärdi; we, ine, olar juda gurapdy. Ol maňa şeýle diýdi: «Eý, ynsan ogly, bu süňkler janlanyp bilermi?» Men jogap berdim: «Eý, Hökmürowan Reb, muny Sen bilýärsiň». Ol ýene maňa diýdi: «Bu süňkleriň üstünden pygamberlik et-de, olara aýt: Eý, guran süňkler, Rebbiň sözüni diňläň. Hökmürowan Reb bu süňklere şeýle diýýär: Ine, Men size dem girizerin, siz hem janlanarsyňyz. Men üstüňize siňir goýaryn, üstüňize et bitirerin, sizi deri bilen örterin, size dem bererin, siz hem janlanarsyňyz; şonda Meniň Reb diýip bilinjekdigimi bilersiňiz». Şeýlelikde, maňa buýrulyşy ýaly pygamberlik etdim; men pygamberlik edýärkäm, bir ses çykdy, ine, sarsgyn boldy, süňkler biri-birine, her süňk öz süňgüne golaýlaşdy. Men seredip durkam, ine, olaryň üstünde siňirler peýda boldy, et bitdi, ýokarsyndan deri örtdi; emma olarda dem ýokdy. Şonda Ol maňa diýdi: «Ýele pygamberlik et, pygamberlik et, eý ynsan ogly, we ýele aýt: Hökmürowan Reb şeýle diýýär: Eý, dem, dört ýelden gel-de, bu öldürilenleriň üstüne üfle, goý olar janlansynlar». Şeýlelikde, Ol maňa buýruşy ýaly pygamberlik etdim; dem olaryň içine girdi, olar janlandylar we aýaklarynyň üstünde örän uly goşun bolup durdular. Soňra Ol maňa diýdi: «Eý, ynsan ogly, bu süňkler Ysraýyl öýüniň tutuş halkydyr; ine, olar: “Süňklerimiz gurady, umydymyz ýok boldy, biz öz paýymyza görä kesilip aýryldyk” diýýärler. Şonuň üçin pygamberlik et-de, olara aýt: Hökmürowan Reb şeýle diýýär: Ine, eý halkym, Men mazarlaryňyzy açaryn, sizi mazarlaryňyzdan çykaryp, Ysraýyl ýurduna getirerin. Eý halkym, Men mazarlaryňyzy açyp, sizi mazarlaryňyzdan çykaranymda, Meniň Rebdigimi bilersiňiz. Öz Ruhumy size bererin, siz hem janlanarsyňyz, Men sizi öz ýurduňyzda ýerleşdirerin; şonda Men Rebbiň aýdanymy aýdyp, ony ýerine ýetirendigimi bilersiňiz» diýýär Reb. Hezekiýel 37:1–14.

Daniel and John represent God’s one hundred and forty-four thousand in the “last days” who have been symbolically killed and resurrected. John in the boiling oil, Daniel in the lion’s den. The movement that was an offspring of its Laodicean mother is symbolically slain and thereafter resurrected, thus becoming the eighth that is of the seven. It is the resurrection of the sixth church, which was Philadelphia that becomes the eighth, though it is not a church but a movement. At the end of a period where they remain unburied, that they might be trampled down by those that are celebrating their deaths, they stand upon their feet as a mighty army. They stand up because they hear a message from God’s Word. Any corpse that has been in the street for over three years has rotted away to the point that all that would remain would be bones.

Danyýel bilen Ýahýa soňky günlerde nyşanlaýyn öldürilip, soňra direldilen Hudaýyň ýüz kyrk dört müňüni aňladýar. Ýahýa gaýnag ýagda, Danyýel bolsa arslanlaryň çukurunda. Laodikiýadaky enesinden doglan hereket nyşanlaýyn öldürilýär we şondan soň direldilýär; şeýlelikde, ýediden bolan sekizinjä öwrülýär. Bu altynjy ybadathananyň direlişidir; ol Filadelfiýadyr, we sekizinjä öwrülýär, emma ol ybadathana däl-de, hereketdir. Olar jaýlanman galýan bir döwrüň ahyrynda, ölümlerini baýram edýänler tarapyndan aýak astyna alnyp depelenmekleri üçin goýberilenlerinden soň, kuwwatly bir goşun kimin aýaklarynyň üstünde durýarlar. Olar Hudaýyň Sözünden gelen habary eşidýändikleri üçin ör turýarlar. Köçede üç ýyldan gowrak wagt bäri ýatan islendik meýit çüýräp, ahyrda diňe süňkler galjak derejä ýetendir.

> “The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.

> “Gurak süňkler herekete gelmekleri üçin, edil ölümden direlişdäki ýaly, olaryň üstüne Hudaýyň Mukaddes Ruhy dem salmalydyr.” Bible Training School, 1903-nji ýylyň 1-nji dekabry.

We are required to participate in the work of resurrecting ourselves. We do this by reading, hearing and keeping the things which are written.

Biz özümizi direltmek işine gatnaşmaga borçlydyrys. Muny ýazylan zatlary okamak, eşitmek we olary berjaý etmek arkaly amala aşyrýarys.

> “A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.

> “Aramyzda hakyky takwalygyň täzeden janlanmagy ähli mätäçliklerimiziň içinde iň beýigi we iň gyssaglysydyr. Muny gözlemek biziň ilkinji işimiz bolmalydyr.” Selected Messages, book 1, 121.

The prophetic “Word” that produces this resurrection from a Laodicean experience unto the experience of Philadelphia comes from a message found in the books of Daniel and Revelation.

Laodikiýa tejribesinden Filadelfiýa tejribesine geçirýän bu direlişi döredýän pygamberlik “Sözi” Daniýel we Ylham kitaplarynda duş gelýän habardan gelip çykýar.

> “When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience.” Testimonies to Ministers, 112–114.

> “Danyýel we Ylham kitaplaryna has gowy düşünilende, imandaşlar düýbünden başgaça dini tejribe başdan geçirerler.” Testimonies to Ministers, 112–114.

The experience of the legal religion of Laodicea is changed by a life-giving message. The message of the Revelation of Jesus Christ is the message of His creative power, which most certainly is the power of God unto salvation for everyone that believes.

Laodikeýanyň kanunçy dine esaslanýan tejribesi ýaşaýyş beriji habar arkaly üýtgedilýär. Isa Mesihiň aýan bolşy baradaky habar Onuň ýaradýan gudratly güýjüniň habarydyr; bu bolsa, iman eden her bir adam üçin gutulyşa eltýän Hudaýyň güýjüdir.

> “What power must we have from God that icy hearts, having only a legal religion, should see the better things provided for them—Christ and His righteousness! A life-giving message was needed to give life to the dry bones.” Manuscript Releases, volume 12, 205.

> “Diňe kanunçylyk dine eýe bolan buz ýaly sowuk ýürekleriň özleri üçin taýýarlanan has gowy zatlary — Mesihi we Onuň dogrulygyny — görmegi üçin, biziň Hudaýdan nähili bir güýje eýe bolmagymyz gerek! Gurak süňklere ýaşaýyş bermek üçin ýaşaýyş beriji bir habar zerur boldy.” Manuscript Releases, 12-nji jilt, 205.

The legal religion is a backslidden religion as represented by Adventism’s departure from the foundations in 1863 and onward.

Kanunçylyk dini, 1863-nji ýyldan başlap Adventizmiň öz binýatlaryndan ýüz öwürmeginde görkezilişi ýaly, yza gaýdan dindir.

> “I lay down my pen and lift up my soul in prayer, that the Lord would breathe upon his backslidden people, which are as dry bones, that they may live.” General Conference Bulletin, February 4, 1893.

> “Galamymy goýup, doga arkaly kalbymy ýokary galdyrýaryn: Reb öz yza gaýdan halkynyň üstüne demi ursun, olar gury süňkler ýalydyrlar, ýaşar ýaly.” General Conference Bulletin, 4 fewral, 1893.

Jesus is “the faithful witness” in the Revelation.

Isa Mesih Ylhamda «sadyk şaýat»dyr.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God. Revelation 3:14.

> Laodikiýalylaryň ýygnagynyň perişdesine ýaz; şunlary «Ämin», ýagny ygtybarly we hakykatçy Şaýat, Hudaýyň ýaradyşynyň başlangyjy aýdýar. Ylham 3:14.

Sister White informs us that it is Jesus who is the “faithful witness” that presents a “straight testimony” to the Laodiceans who are dead in trespasses and sin, and that just as with the message to the valley of dead dry bones, the message causes a shaking.

Ak uýam Waýt bize «wepaly şaýat» bolup, jenaýatlarda we günäde ölü bolan Laodikýa imanlylaryna «gönümel şaýatlygy» ýetirýäniň Isadygyny, hem-de gury süňklerden doly jülgä iberilen habarda bolşy ýaly, bu habaryň-da bir sarsgyny döredýändigini habar berýär.

> “I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.

> “Gören sarsıntymyň manysyny soradym, maňa onuň Hakyky Şaýatyň Laodiseýalylara beren maslahatynyň döreden göni şaýatlygy sebäpli boljakdygy görkezildi. Bu, ony kabul edýäniň ýüregine täsir eder we ony ölçegi beýgeltmäge hem-de göni hakykaty jar etmäge alyp barar. Käbirleri bu göni şaýatlygy göterip bilmezler. Olar oňa garşy galarlar, we Hudaýyň halkynyň arasynda sarsyntynyň ýüze çykmagyna sebäp boljak zat hem şudur.

> “I saw that the testimony of the True Witness has not been half heeded. The solemn testimony upon which the destiny of the church hangs has been lightly esteemed, if not entirely disregarded. This testimony must work deep repentance; all who truly receive it will obey it and be purified.

> Men Hakykat Şaýadynyň şaýatlygynyň ýarysyna-da gulak asylmandygyny gördüm. Ybadathananyň ykbaly bagly bolan bu çynlakaý şaýatlyk ýeňil görlüpdir, doly inkär edilmedik bolsa-da, oňa üns berilmändir. Bu şaýatlyk çuň toba getirmelidir; ony hakykatdan-da kabul edýänleriň hemmesi oňa boýun eger we päkleniler.

> “Said the angel, ‘List ye!’ Soon I heard a voice like many musical instruments all sounding in perfect strains, sweet and harmonious. It surpassed any music I had ever heard, seeming to be full of mercy, compassion, and elevating, holy joy. It thrilled through my whole being. Said the angel, ‘Look ye!’ My attention was then turned to the company I had seen, who were mightily shaken. I was shown those whom I had before seen weeping and praying in agony of spirit. The company of guardian angels around them had been doubled, and they were clothed with an armor from their head to their feet. They moved in exact order, like a company of soldiers. Their countenances expressed the severe conflict which they had endured, the agonizing struggle they had passed through. Yet their features, marked with severe internal anguish, now shone with the light and glory of heaven. They had obtained the victory, and it called forth from them the deepest gratitude and holy, sacred joy.

> Perişde: «Diňläň!» diýdi. Az salymdan men kämil sazlaşykda ýaňlanýan köp sanly saz gurallarynyň sesine meňzeş, ýakymly we sazlaşykly bir ses eşitdim. Ol meniň şu wagta çenli eşiden ähli sazlarymdan-da üstündi; ol rehimden, şepagatdan hem-de göteriji, mukaddes şatlykdan doly ýaly görünýärdi. Ol bütin barlygymdan ýaňlanyp geçdi. Perişde: «Serediň!» diýdi. Şonda meniň ünsüm ozal gören, güýçli sarsdyrylan jemagata gönükdirildi. Maňa mundan öň aglap, ruh azaby içinde doga edýänlerini gören adamlarym görkezildi. Olaryň töweregindäki goragçy perişdeleriň sany iki esse artdyrylypdy, olar başdan-aýaga çenli ýarag bilen geýdirilipdi. Olar esgerler topary kimin örän takyk tertipde hereket edýärdiler. Olaryň ýüz-keşpleri başdan geçiren gazaply göreşlerini, içlerinden geçiren jansyzlandyryjy söweşlerini beýan edýärdi. Emma güýçli içki hasratyň yzy düşen şol keşpleri indi asmanyň nury we şöhraty bilen şöhle saçýardy. Olar ýeňşi gazanypdylar, bu bolsa olaryň içinden iň çuňňur minnetdarlygy hem-de mukaddes, keramatly şatlygy joşduryp çykardy.

> “The numbers of this company had lessened. Some had been shaken out and left by the way. The careless and indifferent, who did not join with those who prized victory and salvation enough to perseveringly plead and agonize for it, did not obtain it, and they were left behind in darkness, and their places were immediately filled by others taking hold of the truth and coming into the ranks. Evil angels still pressed around them, but could have no power over them.

> Bu toparyň sany azaldy. Käbirleri sarsdyrylyp, ýolda galdy. Seresapsyz we biparh bolanlar, ýeňşi we gutulyşy ony almak üçin yzygiderli ýalbarmaň we jan çekmegiň derejesinde gymmatly saýýanlar bilen birleşmedikler, oňa eýe bolmadylar; olar garaňkylykda yzda galdylar, olaryň orunlary bolsa hakykata ýapyşyp, hatara goşulan beýlekiler tarapyndan dessine dolduryldy. Erbet perişdeler henizem olaryň töwereginde dyngysyz dolaşýardy, emma olaryň üstünden hiç hili güýje eýe bolup bilmeýärdiler.

> “I heard those clothed with the armor speak forth the truth with great power. It had effect. Many had been bound; some wives by their husbands, and some children by their parents. The honest who had been prevented from hearing the truth now eagerly laid hold upon it. All fear of their relatives was gone, and the truth alone was exalted to them. They had been hungering and thirsting for truth; it was dearer and more precious than life. I asked what had made this great change. An angel answered, ‘It is the latter rain, the refreshing from the presence of the Lord, the loud cry of the third angel.’” Early Writings, 270, 271.

> “Men sowut geýnenleriň hakykaty uly gudrat bilen jar edişlerini eşitdim. Munuň täsiri boldy. Köpüsi bagly tutulypdy; käbir aýallar äri tarapyndan, käbir çagalar bolsa ene-atasy tarapyndan. Hakykaty eşitmäge ýol berilmedik dogruçyl adamlar indi ony yhlas bilen kabul etdiler. Garyndaşlaryndan bolan ähli gorky ýok bolupdy, we olar üçin diňe hakykat beýgeldilipdi. Olar hakykata aç we suwsapdylar; ol olar üçin durmuşdan has eziz we has gymmatlydy. Men bu uly üýtgeşmä näme sebäp bolandygyny soradym. Bir perişde jogap berdi: ‘Bu ahyrky ýagşydyr, Rebbiň huzuryndan gelýän serginledişdir, üçünji perişdäniň güýçli nidasydyr.’” Early Writings, 270, 271.

The straight testimony to Laodicea that raises up an army after a severe shaking is the message to the valley of dead dry bones, and those bones represent the message of Moses and the messenger Elijah that were slain in the street on July 18, 2020 by a beast from the bottomless pit.

Gaty sarsgynlardan soň bir goşuny galdyrýan Laodikýä gönükdirilen göni şaýatlyk, öli gurak süňkleriň jülgesine degişli habardyr; şol süňkler bolsa, 2020-nji ýylyň 18-nji iýulynda tükeniksiz çuňlukdan çykan bir haýwan tarapyndan köçede öldürilen Musanyň habaryny we pygamber Ylýas habarchysyny aňladýar.

> “A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’

> “Ukuda ýatanlary oýarmak üçin, biziň ýygnaklarymyza we edaralarymyza göni şaýatlyk ýetirilmelidir.”

> “When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.

> “Rebbiň sözi iman bilen kabul edilip, oňa boýun egilende, durnukly ösüş gazanylar. Geliň, indi özümiziň nähili uly mätäçligimiziň bardygyny göreliň. Reb bizi gurak süňklere jan üflemänçä ulanyp bilmez. Men şeýle sözleriň aýdylýanyny eşitdim: ‘Hudaýyň Ruhunyň ýüregiň üstünde çuňňur täsir etmegi bolmasa, onuň ýaşaýyş beriji täsiri bolmasa, hakykat öli harp bolup galýar.’” Review and Herald, November 18, 1902.

We have shown that the four waymarks that represent the history of the seven thunders are represented in every reform line. In connection with that is the fact that in each reform line each of the four waymarks represent the same prophetic theme. With Moses the theme at each of the four waymarks typifying the seven thunders was the covenant with a chosen people. With David it was the ark of God. With Christ it was death and resurrection. With the Millerites it was the day for a year principle.

Ýedi gürrüldiniň taryhyny aňladýan dört ýolgörkezijiniň her bir özgertme çygyrynda görkezilýändigini biz görkezdik. Munuň bilen baglylykda, her bir özgertme çygyrynda şol dört ýolgörkezijiniň her biri şol bir pygamberlik temasyny aňladýar. Musa bilen, ýedi gürrüldini tipleşdirýän dört ýolgörkezijiniň her birindäki tema saýlanan halk bilen baglaşylan ähtdi. Dawut bilen bu Hudaýyň sandygydy. Mesih bilen bu ölüm we direlişdi. Milleritler bilen bu bir gün bir ýyl ýörelgesidi.

With Future for America, it is Islam. Islam on September 11, 2001. It was again Islam on July 18, 2020 with the failed prediction, the first disappointment and the beginning of a tarrying time. The third waymark that produces a mighty army that stands up is the message of the four winds, which represents Islam, the “angry horse” of Bible prophecy.

Future for America üçin bu — Yslamdyr. 2001-nji ýylyň 11-nji sentýabrynda-da bu Yslamdy. Başa barmadyk çaklama, ilkinji lapykeçlik we egleniş döwrüniň başlangyjy bilen 2020-nji ýylyň 18-nji iýulynda-da ýene bu Yslamdy. Aýaga galýan kuwwatly goşuny emele getirýän üçünji ýolbelgi, Mukaddes Kitap pygamberliginiň “gaharly aty” bolan Yslamy aňladýan dört şemalyň habarydyr.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Perişdeler dört ýeli tutup saklaýarlar; olar zynjyryny üzüp çykmaga hem-de bütin ýeriň ýüzüne okdurylyp geçmäge ymtylýan gazaply at hökmünde şekillendirilýär; ol öz ýolunda weýrançylygy we ölümi göterýär.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.

> “Baky dünýäniň edil bosagasynda uklap ýatmalymy? Bimaza, sowuk we öli bolmalymy? Ah, ybadathanalarymyzda Hudaýyň Ruhunyň we demiň Öz halkyna üflenmegini, olaryň aýaklarynyň üstünde durup ýaşamagyny nähili isleýärdik. Ýoluň dar, derwezäniň hem gysykdygyny görmegimiz gerek. Emma biz şol gysyk derwezeden geçýänimizde, onuň giňligi çäksizdir.” Manuscript Releases, volume 20, 216, 217.

Immediately after Elijah and Moses stand up, they are lifted up to heaven as an ensign.

Ylýas bilen Musa aýaga galandan dessine, olar bir nyşan hökmünde göge göterilýärler.

> And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:12.

> Olar gökden özlerine: «Bärik çykyň» diýýän güýçli bir sesi eşitdiler. Olar buludyň içinde göge çykdylar; duşmanlary bolsa olary görüp durdylar. Ylham 11:12.

We will address the ensign represented by Moses and Elijah in the next article.

Biz indiki makalada Musa we Ilyas arkaly görkezilen nyşany ara alyp maslahatlaşarys.

Back to Articles