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# The Book of Daniel - Number One-Hundred and Ten

Danyýel kitaby — ýüz onunjy bölek

The Threefold Alliance of Rome: Unveiling the Prophetic Significance of the Trumpets in Revelation

Rimiň Üç Taraplaýyn Bileleşigi: Ylham Kitabyndaky Surnalaryň pygamberlik ähmiýetiniň aýan edilmegi

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Jeff Pippenger

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March 1, 2024

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Islam of the first and second woes of Revelation chapter nine represented the judgment that was brought upon Rome. William Miller had called the trumpets, “the peculiar judgments” which were brought upon Rome, but Miller could not see Modern Rome, as the threefold alliance which leads the world to Armageddon. Uriah Smith recognized the trumpets represented God’s judgment upon Rome, and that the fifth and sixth trumpets (first and second Woes), were judgments upon the Catholic church.

Ylhamyň dokuzynjy babyndaky birinji we ikinji betbagtçylyklaryndaky yslam Rime getirilen hökümi aňladýardy. William Miller surnaýlary Rime getirilen “özboluşly hökümler” diýip atlandyrypdy, ýöne Miller dünýäni Armageddona alyp barýan üçtaraplaýyn bileleşik hökmünde Häzirki Zamanyň Rimesini görüp bilmändi. Uriah Smith surnaýlaryň Rim üstünden Hudaýyň hökümini aňladýandygyny, bäşinji we altynjy surnaýlaryň (birinji we ikinji Betbagtçylyklar) bolsa Katolik ybadathanasynyň üstünden gelen hökümlerdigini ykrar edipdi.

> “For an exposition of this trumpet, we shall again draw from the writings of Mr. Keith. This writer truthfully says: ‘There is scarcely so uniform an agreement among interpreters concerning any other part of the Apocalypse as respecting the application of the fifth and sixth trumpets, or the first and second woes, to the Saracens and Turks. It is so obvious that it can scarcely be misunderstood. Instead of a verse or two designating each, the whole of the ninth chapter of the Revelation in equal portions, is occupied with a description of both.

> Bu surnaýyň düşündirişini bermek üçin biz ýene-de jenap Kitiň ýazgylaryna ýüzleneris. Bu ýazyjy hakykata laýyklykda şeýle diýýär: “Ylhamyň başga hiç bir bölegi babatda düşündirijileriň arasynda bäşinji we altynjy surnaýlaryň, ýa-da birinji we ikinji belalaryň, sarasenlere we türklere degişli edilmegi hakynda şeýle bir yzygiderli ylalaşyk ýokdur diýen ýaly. Bu şeýle bir aýdyňdyr welin, ony nädogry düşünmek diýseň kyn. Olaryň hersini görkezmek üçin bir ýa-da iki aýat däl-de, eýsem Ylhamyň dokuzynjy baby tutuşlygyna, deň böleklere bölünip, olaryň ikisiniň hem beýanyna bagyş edilendir.

> “‘The Roman empire declined, as it arose, by conquest; but the Saracens and the Turks were the instruments by which a false religion became the scourge of an apostate church; and hence, instead of the fifth and sixth trumpets, like the former, being designated by that name alone, they are called woes.” Uriah Smith, Daniel and Revelation, 495.

> “‘Rim imperiýasy basyp alyş arkaly nähili dörän bolsa, şonuň ýaly hem pese düşdi; emma Sarasenler bilen Türkler ýalan diniň ýüz dönderen bir ybadathananyň jezasyna öwrülen gurallary boldular; şonuň üçin hem, öňküler ýaly bäşinji we altynjy surnaýlar diňe şol at bilen atlandyrylman, eýsem bela diýlip atlandyrylýar.” Uriah Smith, Daniel and Revelation, 495.

What Miller and Smith did not recognize about the trumpets as God’s judgment upon Rome, was that those judgments were brought about by the enforcement of the worship of the sun. In the year 321, Constantine passed the first Sunday law, and nine years later he moved the capital from the city of Rome, to the city of Constantinople, thus initiating the process of disintegration of the Roman Empire. In Daniel chapter eleven, pagan Rome was to rule supremely for a “time,” which represented the three hundred and sixty years, from the Battle of Actium, in the year 31 BC, unto the year 330, when Constantine divided the kingdom into the West and the East.

Miller bilen Smitiň surnaýlar barada Hudaýyň Rime çykaran hökmi hökmünde ykrar etmedik zady, şol hökmleriň günüň ybadatynyň mejbury ornaşdyrylmagy arkaly amala aşyrylandygydy. Biziň eramyzyň 321-nji ýylynda Konstantin ilkinji ýekşenbe kanunyny kabul etdi, dokuz ýyl soň bolsa paýtagty Rim şäherinden Konstantinopol şäherine göçürdi; şeýlelikde Rim imperiýasynyň dargamak işini başlatdy. Daniel kitabynyň on birinji babynda butparaz Rim “bir zaman” iň ýokary höküm sürmeli edi; bu bolsa miladydan öňki 31-nji ýylda bolan Aktion söweşinden başlap, Konstantiniň patyşalygy Günbatara we Gündogara bölen 330-njy ýylyna çenli dowam eden üç ýüz altmyş ýyly aňladýardy.

> He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.

> Ol welaýatyň iň mes ýerlerine hem parahatçylyk bilen girer; ol öz atalarynyň-da, atalarynyň atalarynyň-da etmedik zadyny eder; ol olaryň arasynda oljany, talaňy we baýlyklary paýlar; hawa, ol galalara garşy niýetlerini belli bir wagta çenli öňünden düzer. Daniel 11:24.

During those three hundred and sixty years, the Roman Empire was essentially invincible, but once the capital was moved to the East, the ability to govern such a massive empire was no longer possible. Constantine tried to maintain control by dividing the kingdom between his three sons, but that only furthered the crumbling of the former empire.

Şol üç ýüz altmyş ýylyň dowamynda Rim imperiýasy aslynda ýeňilmezdi, emma paýtagt Gündogara göçürilenden soň, şeýle ägirt uly imperiýany dolandyrmak mümkinçiligi indi galmady. Konstantin patyşalygy üç oglunyň arasynda bölüp, gözegçiligi saklamaga synanyşdy, ýöne bu diňe öňki imperiýanyň dargamagyny has-da çaltlandyrdy.

When the papacy took the throne of the earth in the year 538, at the third Council of Orleans a Sunday law was passed. Thus, in the year 606, Mohammed began his prophetic ministry, and symbolically represented the trumpet that was to be what the historians identify as a “scourge of an apostate church.” The history of the first and second woes, beginning with the ministry of Mohammed in the year 606, concluded on October 22, 1844, when the seventh trumpet sounded.

Papalyk 538-nji ýylda ýeriň tagtyna geçen wagty, Orlean şäherindäki üçünji Geňeşde ýekşenbe güni baradaky kanun kabul edildi. Şeýlelik bilen, 606-njy ýylda Muhammet öz pygamberlik gullugyna başlady we taryhçylaryň “imandan dönen bir ybadathananyň belasy” diýip atlandyrýan zady bolmaly bolan surnaýy nyşanlaýyn beýan etdi. 606-njy ýylda Muhammediň gullugy bilen başlanan birinji we ikinji belalaryň taryhy 1844-nji ýylyň 22-nji oktýabrynda, ýedinji surnaý ýaňlananda, tamamlandy.

> The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. Revelation 11:14, 15.

> Ikinji waý geçdi; ine, üçünji waý tiz gelýär. We ýedinji perişde surnaýyny çaldy; asmanda beýik sesler eşidildi, olar şeýle diýýärdiler: Bu dünýäniň patyşalyklary Rebimiziň we Onuň Mesihiniň patyşalyklary boldy; we Ol baky-baky höküm sürer. Ylham 11:14, 15.

During the history of the first two Woes, Constantinople, the capital of eastern Rome, was conquered in 1453, and papal Rome in the west was delivered its deadly wound in 1798. The “scourge of an apostate church,” had brought down both civil and religious Rome. The threefold union of Modern Rome is accomplished at the soon-coming Sunday law in the United States.

Ilkinji iki Betbagtçylygyň taryhynyň dowamynda gündogar Rimiň paýtagty Konstantinopol 1453-nji ýylda basylyp alyndy, günbatardaky papalyk Rimi bolsa 1798-nji ýylda ölüm howply ýarasyny aldy. «Imandan dänmiş ybadathananyň gamçysy» hem raýat, hem-de dini Rimi ýykan boldy. Häzirki zaman Rimiň üç taraplaýyn birleşigi Amerikanyň Birleşen Ştatlarynda ýakynda güýje girjek ýekşenbe güni baradaky kanun bilen amala aşyrylýar.

> “The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of Spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.” The Great Controversy, 588.

> “Amerikanyň Birleşen Ştatlarynyň protestantlary, Spiritizmiň elini tutmak üçin, jülgäniň aňyrsyna ellerini uzatmakda başda bolarlar; olar Rim häkimiýeti bilen el berişmek üçin, düýpsüz çuňlugyň üstünden el uzadarlar; we şu üçtaraplaýyn birleşigiň täsiri astynda, bu ýurt wyždan azatlygynyň hukuklaryny depeläp geçmekde Rimiň yzyna düşer.” Uly Göreş, 588.

At that time, Islam of the third Woe will accomplish God’s judgment against Modern Rome for its enforcement of Sunday worship, as He did with pagan Rome, and papal Rome. With pagan Rome He employed the first four trumpets to bring an end to Roman rulership in the capital of western Rome by the year 476, for after the year 476, no ruler of the city was of Roman lineage. By 1453 the fifth trumpet of Islam brought Roman rulership of eastern Rome to an end. By 1798, papal rulership of the former tenfold division of the nations of Europe was brought to an end in the history of the sixth trumpet of Islam. The demise of the civil kingdom of Rome, both west and east, and the religious kingdom of Rome was brought about following the enforcement of the pagan worship of the sun.

Şol wagtda üçünji Bela degişli Yslam, Hudaýyň hökümini Häzirki Rimiň üstüne, onuň Ýekşenbe gününe ybadaty mejbury etmegi sebäpli, Hudaýyň butparaz Rim we papalyk Rimi bilen edişi ýaly ýerine ýetirer. Butparaz Rim babatda Ol ilkinji dört surnaýy ulanyp, biziň eýýamymyzyň 476-njy ýylyna çenli günbatar Rimiň paýtagtyndaky Rim häkimiýetine ahyr getirdi; çünki 476-njy ýyldan soňra şäheriň hiç bir hökümdary rim neslinden däldi. 1453-nji ýyla çenli Yslamyň bäşinji surnaýy gündogar Rimiň Rim häkimiýetine ahyr getirdi. 1798-nji ýyla çenli bolsa, Ýewropanyň halklarynyň öňki on esse bölünişigindäki papalyk häkimiýetine Yslamyň altynjy surnaýynyň taryhynda ahyr getirildi. Rimiň raýatlyk şalygynyň, günbataryň hem gündogaryň, şeýle hem Rimiň dini şalygynyň çöküşi, günüň butparaz ybadatynyň mejbury edilmeginden soň bolup geçdi.

> “The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.

> “Amerikanyň Birleşen Ştatlarynyň halky artykmaç merhemet görkezilen halk boldy; emma olar dini azatlygy çäklendirende, protestantçylygy tabşyryp, papalyga goldaw berende, olaryň günäsiniň ölçegi doly bolar we ‘milli dönüklik’ asmanyň kitaplarynda hasaba alnar. Bu dönükligiň netijesi milli heläkçilik bolar.” Review and Herald, 1893-nji ýylyň 2-nji maýy.

The triple application of prophecy establishes the characteristic of the final fulfillment of the prophecy based upon the characteristics of the first two fulfillments. On September 11, 2001 the third Woe arrived in history. It had initially arrived on October 22, 1844, for the third Woe is the seventh trumpet, and that trumpet began to sound at that time. But as with ancient Israel, modern Israel chose rebellion and brought about a period of wandering in the wilderness instead of finishing the work. The sealing time of the third angel was therefore delayed, until it began again on September 11, 2001.

Pygamberçiligiň üç gezek ulanylmagy pygamberçiligiň soňky ýerine ýetirilmeginiň häsiýetini ilkinji iki ýerine ýetirilmäniň häsiýetlerine esaslanyp belleýär. 2001-nji ýylyň 11-nji sentýabrynda üçünji Bela taryha geldi. Ol ilkinji gezek 1844-nji ýylyň 22-nji oktýabrynda gelmişdi, çünki üçünji Bela ýedinji surnaýdyr, we şol surnaý şol wagtda ýaňlanyp başlapdy. Emma gadymy Ysraýyl bilen bolşy ýaly, häzirki Ysraýyl hem pitne saýlap, işi tamamlamagyň ýerine çölde sergezdanlyk döwrüni ýüze çykardy. Şonuň üçin üçünji perişdäniň möhürleme wagty gijikdirildi, tä 2001-nji ýylyň 11-nji sentýabrynda täzeden başlanýança.

> “For forty years did unbelief, murmuring, and rebellion shut out ancient Israel from the land of Canaan. The same sins have delayed the entrance of modern Israel into the heavenly Canaan. In neither case were the promises of God at fault. It is the unbelief, the worldliness, unconsecration, and strife among the Lord’s professed people that have kept us in this world of sin and sorrow so many years.” Selected Messages, book 2, 69.

> “Qyrk ýyl dowamynda imansyzlyk, hüňürdilik we pitne gadymy Ysraýyly Kengan ýurduna girmezden saklady. Şol bir günäler häzirki zaman Ysraýylynyň asmandaky Kengana girmegini gijikdirdi. Bu ýagdaýlaryň hiç birinde-de Hudaýyň wadalary günäkär däldi. Rebbe degişlidigini aýdýan halkyň arasyndaky imansyzlyk, dünýäparazlyk, bagyşlanmazlyk we dawa-jenjel bizi günä we gaýgy dünýäsinde şeýle köp ýyllap saklap gelýän zatdyr.” Selected Messages, book 2, 69.

God does not change, and He judges according to the available light. Modern Israel had more available light than ancient Israel, and we are informed “the same sins have delayed the entrance of modern Israel into the heavenly Canaan.” If modern Israel was only held accountable to the light which ancient Israel was held accountable to, it would have been enough, but they had more light. Therefore, if it was the “same sins” that caused “ancient Israel” to wander in the wilderness for “forty years,” then not only was modern Israel banished to the “wilderness” in the rebellion of 1863, but they were just as certainly destined to die there. Their “sins” have delayed the work of the third angel until now.

Hudaý üýtgemeýär, we Ol elýeterli ýagtylyga görä höküm edýär. Häzirki Ysraýylyň gadymy Ysraýyldan has köp elýeterli ýagtylygy bardy, we bize “şol bir günäleriň häzirki Ysraýylyň asman Kengana girmegini gijikdirendigi” habar berilýär. Eger häzirki Ysraýyl diňe gadymy Ysraýylyň jogapkär edilen ýagtylygyna görä jogapkär tutulan bolsaydy, bu hem ýeterlik bolardy; ýöne olaryň has köp ýagtylygy bardy. Şonuň üçin, eger “gadymy Ysraýylyň” “kyrk ýyl” çölde sergezdan bolup gezmegine sebäp bolan “şol bir günäler” bolan bolsa, onda diňe bir häzirki Ysraýyl 1863-nji ýylyň gozgalaňynda “çöle” kowulman, eýsem olaryň şol ýerde ölmäge-de edil şonuň ýaly anyk ykbal edilendigi bellidir. Olaryň “günäleri” üçünji perişdäniň işini şu wagta çenli gijikdirdi.

> “Said the angel, ‘The third angel is binding, or sealing, them in bundles for the heavenly garner.’ This little company looked careworn, as if they had passed through severe trials and conflicts. And it appeared as if the sun had just risen from behind a cloud and shone upon their countenances, causing them to look triumphant, as if their victories were nearly won.” Early Writings, 88.

> Perişde şeýle diýdi: «Üçünji perişde olary asmanyň ammary üçin desseläp, möhürläp dur.» Bu kiçijik topar, agyr synaglardan we göreşlerden geçen ýalydyklary sebäpli, aladaly we halys görünerdi. Şeýle hem, edil Gün buludyň aňyrsyndan täze dogup, olaryň ýüzlerine şöhle saçan ýaly bolup göründi; bu bolsa olary ýeňiş gazanan ýaly, edil olaryň ýeňişleri tas diýen ýaly gazanylan ýaly görkezýärdi.» Ilkinji Ýazgylar, 88.

The same sins that banished ancient Israel to die in the wilderness have delayed the work of the third angel who arrived on October 22, 1844.

Gadymy Ysraýyly çölde heläk bolmaga kowup çykaran şol bir günäler, 1844-nji ýylyň 22-nji oktýabrynda gelen üçünji perişdäniň işini gijikdirdi.

> “After Jesus opened the door of the most holy, the light of the Sabbath was seen, and the people of God were tested, as the children of Israel were tested anciently, to see if they would keep God’s law. I saw the third angel pointing upward, showing the disappointed ones the way to the holiest of the heavenly sanctuary. As they by faith enter the most holy, they find Jesus, and hope and joy spring up anew. I saw them looking back, reviewing the past, from the proclamation of the second advent of Jesus, down through their experience to the passing of the time in 1844. They see their disappointment explained, and joy and certainty again animate them. The third angel has lighted up the past, the present, and the future, and they know that God has indeed led them by His mysterious providence.” Early Writings, 254.

> “Isa Mukaddesleriň Mukaddesiniň gapysyny açandan soň, Sabat güni baradaky ýagtylyk göründi, we Hudaýyň halky, gadymda Ysraýyl ogullarynyň synalşy ýaly, Hudaýyň kanunyny saklajakdyklaryny görmek üçin synaldy. Men üçünji perişdäniň ýokara tarap görkezýändigini, lapykeç bolanlara asmandaky mukaddes mekanyň iň mukaddes ýerine eltýän ýoly görkezýändigini gördüm. Olar ynanç arkaly iň mukaddes ýere girenlerinde, Isany tapýarlar, we umyt bilen şatlyk täzeden joşup çykýar. Men olaryň yza seredip, Isa Mesihiň ikinji gezek gelişi baradaky jar edilmeden başlap, 1844-nji ýylda wagtyň geçip gitmegine çenli bolan tejribelerini täzeden gözden geçirýändiklerini gördüm. Olar öz lapykeçlikleriniň düşündirilendigini görýärler, we şatlyk bilen ynam ýene-de olary janlandyrýar. Üçünji perişde geçmişi, häzirki wagty we geljegi ýagtylddy, we olar Hudaýyň olary hakykatdan-da Öz syrly tagdyrly ýolbaşçylygy bilen alyp barandygyny bilýärler.” Early Writings, 254.

The third angel is the sealing angel, and he arrived on October 22, 1844, but his work was delayed by the same sins that caused ancient Israel to die in the wilderness. The delay caused by the rebellion of 1863, was a delaying of the work of the third angel, and therefore the sealing has been hindered and delayed for over one hundred years.

Üçünji perişde möhürleýji perişdedir we ol 1844-nji ýylyň 22-nji oktýabrynda geldi, ýöne onuň işi gadymy Ysraýylyň çölde heläk bolmagyna sebäp bolan şol bir günäler sebäpli gijikdirildi. 1863-nji ýyldaky gozgalaň sebäpli ýüze çykan gijikme, üçünji perişdäniň işiniň gijikdirilmegi boldy, şonuň üçin möhürleme ýüz ýyldan hem gowrak wagt bäri bökdelýär we gijikdirilýär.

> “[Numbers 32:6–15, quoted.] The Lord God is a jealous God, yet He bears long with the sins and transgressions of His people in this generation. If the people of God had walked in His counsel, the work of God would have advanced, the messages of truth would have been borne to all people that dwell on the face of the whole earth. Had the people of God believed Him and been doers of His word, had they kept His commandments, the angel would not have come flying through heaven with the message to the four angels that were to let loose the winds that they should blow upon the earth crying, Hold, hold the four winds that they blow not upon the earth until I have sealed the servants of God in their foreheads. But because the people are disobedient, unthankful, unholy, as were ancient Israel, time is prolonged that all may hear the last message of mercy proclaimed with a loud voice. The Lord’s work has been hindered, the sealing time delayed. Many have not heard the truth. But the Lord will give them a chance to hear and be converted, and the great work of God will go forward.” Manuscript Releases, volume 15, 292.

> “[Sanlar 32:6–15, sitata getirilen.] Reb Huda gabanjaň Hudadyr, emma Ol şu nesilde Öz halkynyň günälerine we ýazgylaryna sabyr bilen çydam edýär. Eger Hudaýyň halky Onuň maslahatynda ýörän bolsady, Hudaýyň işi öňe ilerläp giderdi, hakykat habarlary ähli ýer ýüzünde ýaşaýan ähli halklara ýetirilerdi. Eger Hudaýyň halky Oňa iman eden we Onuň sözüni ýerine ýetirijiler bolan bolsady, eger Olar Onuň buýruklaryny ýerine ýetiren bolsalar, onda ýeleleriň ýer ýüzüne öwüsmegi üçin goýberilmeli bolan dört perişdä habar bilen asmanyň içinden uçup geçýän perişde gelip: “Saklaň, saklaň, dört ýeli, goý olar ýer ýüzüne öwüsmesinler, men Hudaýyň gullaryny olaryň maňlaýlarynda möhürleýänçäm” diýip gygyrmazdy. Emma halk gadymy Ysraýyl ýaly boýun egmez, minnetdar bolmaz, mukaddes däl bolany sebäpli, soňky merhemet habarynyň güýçli ses bilen yglan edilmegini hemmeler eşitsin diýip wagt uzaldylýar. Rebbiň işi böwetlendi, möhürleme wagty gijikdirildi. Köpler hakykaty eşitmediler. Emma Reb olara eşitmek we imana gelmek mümkinçiligini berer, hem-de Hudaýyň beýik işi öňe dowam eder.” Manuscript Releases, 15-nji tom, 292.

On September 11, 2001 the third angel arrived again, and the sealing time which had been delayed since the rebellion of 1863, began again. It was the arrival of Islam of the third Woe, which is also the seventh trumpet that marks the beginning of the sealing time. The sealing time began with the arrival of the third angel on October 22, 1844, when the seventh trumpet began to sound, but that trumpet was hindered and delayed.

2001-nji ýylyň 11-nji sentýabrynda üçünji perişde ýene-de geldi, we 1863-nji ýyldaky pitneden bäri gijikdirilen möhürleme wagty täzeden başlandy. Bu üçünji Waha degişli Yslamyň gelişi bolup, şol bir wagtyň özünde möhürleme döwrüniň başlanmagyny alamatlandyrýan ýedinji surnaýdyr. Möhürleme wagty 1844-nji ýylyň 22-nji oktýabrynda, ýedinji surnaý ýaňlanmaga başlanda, üçünji perişdäniň gelişi bilen başlady, emma şol surnaý päsgelçiliklere sezewar bolup, gijikdirildi.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.

> Deňziň we guryň üstünde duran perişde elini asmana galdyrdy, hem baky ýaşaýan, asmanyň we onuň içindäki zatlaryň, ýeriň we onuň içindäki zatlaryň, deňziň we onuň içindäki zatlaryň Ýaradanynyň adyndan kasam etdi: mundan beýläk wagt bolmaz; eýsem ýedinji perişdäniň sesiniň günlerinde, ol surnaý çalmaga başlananda, Hudaýyň syry pygamber hyzmatkärlerine öňünden beýan edişi ýaly tamamlanyar. Ylham 10:5–7.

The “voice” of the seventh angel, is the voice of the angel of Revelation chapter eighteen, which descended when the great buildings of New York City were thrown down.

Ýedinji perişdäniň “sesi”, Nýu-Ýork şäheriniň beýik binalary ýykylan mahaly inen Ylham kitabynyň on sekizinji babyndaky perişdäniň sesidir.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

> Şondan soň men başga bir perişdäniň gökden inip gelýändigini gördüm; onuň beýik ygtyýary bardy, ýer ýüzi hem onuň şöhraty bilen nurlandy. Ol güýçli ses bilen gaty batly gygyryp şeýle diýdi: «Beýik Wawilon ýykyldy, ýykyldy, ol jynlaryň mesgenine, her bir haram ruhuň pena ýerine we her bir haram hem ýigrenji guşuň kapasyna öwrüldi. Çünki ähli milletler onuň zynasyna degişli gazabyň şerabyndan içdiler; ýer ýüzüniň patyşalary onuň bilen zyna etdiler, ýer ýüzüniň täjirleri bolsa onuň nepis nygmatlarynyň köplügi arkaly baýadylar». Ylham 18:1–3.

The “voice” of the mighty angel who descends, commands the angels to hold the four winds, that are represented as an “angry horse” seeking to break loose and bring death and destruction in its path.

Aşak düşýän gudratly perişdäniň «sesi», ýoluna ölüm we weýrançylyk getirip boşanmaga ymtylýan «gazaply at» hökmünde şekillendirilen dört ýeli saklamagy perişdelere buýurýar.

> “The angels of God do His bidding, holding back the winds of the earth, that the winds should not blow on the earth, nor on the sea, nor on any tree, until the servants of God should be sealed in their foreheads. The mighty angel is seen ascending from the east (or sunrising). This mightiest of angels has in his hand the seal of the living God, or of Him who alone can give life, who can inscribe upon the foreheads the mark or inscription, to whom shall be granted immortality, eternal life. It is the voice of this highest angel that had authority to command the four angels to keep in check the four winds until this work was performed, and until he should give the summons to let them loose.” Testimonies to Ministers, 445.

> “Hudaýyň perişdeleri Onuň buýrugyny ýerine ýetirip, ýeriň ýellerini saklaýarlar, ýeller ýer ýüzüne-de, deňze-de, hiç bir agaja-da öwüsmesin diýip, Hudaýyň hyzmatkärleriniň maňlaýlaryna möhür basylýança. Gudratly perişdäniň gündogardan (ýa-da günüň dogýan tarapyndan) ýokary galýandygy görünýär. Bu iň gudratly perişdäniň elinde diri Hudaýyň möhüri, ýa-da diňe ýaşaýyş berip bilýän, maňlaýlaryň üstüne nyşany ýa-da ýazgyny ýazyp bilýän, kimlere ölümsizlik, baky ýaşaýyş beriljek bolsa, şolaryň Hudaýynyň möhüri bardyr. Hut şu iň ýokary perişdäniň sesi bu iş ýerine ýetirilýänçä we olary boşatmak üçin çagyryş berýänçä, dört perişdä dört ýeli saklap durmagy buýurmaga ygtyýarlydy.” Testimonies to Ministers, 445.

The angel who commands the four angels to hold the winds, is the angel of Revelation chapter eighteen who lightens the earth with His glory, and his “strong voice” is the voice of the seventh angel.

Dört perişdä ýelleri saklap durmagy buýurýan perişde, Öz şöhraty bilen ýeri ýagtyldýan Ylhamyň on sekizinji babyndaky perişdedir, hem-de onuň “güýçli sesi” ýedinji perişdäniň sesidir.

> “And what a representation is given in Revelation 7 for our consideration and comfort and encouragement! The four angels are commissioned to do a work upon the earth. But One who purchased the world by giving Himself for its ransom has a chosen few. Who? Those who are keeping all of the commandments of God and have the faith of Jesus.

> “Ylham 7-de oýlanmagymyz, teselli tapmagymyz we ruhlandyrylmagymyz üçin nähili beýik bir şekillendiriş berilendir! Dört perişdä ýer ýüzünde bir işi amala aşyrmak tabşyrylandyr. Emma Özüni onuň tölegi hökmünde berip dünýäni satyn alan Biriniň saýlanan az sanlylary bardyr. Olar kimler? Olar Hudaýyň ähli buýruklaryny berjaý edýänler we Isanyň imanyna eýe bolanlardyr.

> “John’s attention was called to another scene: ‘And I saw another angel ascending from the east, having the seal of the living God’ (Revelation 7:2). Who is this? The Angel of the covenant. He comes from the sunrising. He is the Dayspring from on high. He is the Light of the world. ‘In Him was life; and the life was the light of men’ (John 1:4). This is the One Isaiah describes: ‘Unto us a Child is born, unto us a Son is given: and the government shall be upon His shoulder; and His name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace’ (Isaiah 9:6). He cried, as One who had superiority over the hosts of angels in heaven ‘to whom it was given to hurt the earth, and the sea, saying, “hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads” (Revelation 7:2, 3).

> “Ýuhannanyň ünsü başga bir görnüşe gönükdirildi: ‘Men gündogardan çykyp gelýän, diri Hudaýyň möhürine eýe bolan başga bir perişdäni gördüm’ (Ylham 7:2). Bu kim? Ähtiň Perişdesi. Ol günüň dogýan tarapyndan gelýär. Ol ýokardan dogýan Daňdyr. Ol dünýäniň Nurudyr. ‘Onda ýaşaýyş bardy; şol ýaşaýyş adamlaryň nurudy’ (Ýahýa 1:4). Ine, Işaýanyň beýan edýän Şol Zatydyr: ‘Bize Bir Çaga doguldy, bize Bir Ogul berildi; häkimiýet Onuň egninde bolar; Onuň ady Ajaýyp, Geňeşçi, Gudratly Hudaý, Ebedilik Ata, Parahatçylyk Şazadasy diýlip atlandyrylar’ (Işaýa 9:6). Ol gökdäki perişdeler goşunlarynyň üstünden ygtyýaryna eýe bolan Birisi hökmünde, ýere we deňze zyýan ýetirmek berlenlere ýüzlenip, şeýle gygyrdy: ‘Hudaýymyzyň gullaryny maňlaýlarynda möhürläp gutarýançak, ýere-de, deňze-de, agaçlara-da zyýan ýetirmäň’ (Ylham 7:2, 3).”

> “Here is the divine and human united. The command is given to the four angels to hold in check the four winds until they receive His summons. Read the entire chapter. The cry, ‘Hurt not,’ is uttered by the Restorer, the Redeemer.

> “Ynha, ylahy bilen ynsan birleşendir. Dört ýele Onuň çagyryşyny alýançalar saklap durmak buýrugy dört perişdä berilýär. Bütin baby okaň. “Zyýan ýetirmäň” diýen nida Dikeldiji, Halasgär tarapyndan aýdylýar.

> “Judgment and wrath were to be repressed only for a little space until a certain work was done. The message, the last message of warning and mercy, has been retarded in doing its work by the selfish love of money, the selfish love of ease, and the unfitness of man to do a work that needs to be done. The angel that is to lighten the earth with His glory has waited for human instrumentalities through whom the light of heaven could shine, and they thus cooperate to give, in its sacred, solemn importance, the message which is to decide the destiny of the world.” Manuscript Releases, volume 15, 222.

> “Höküm we gazap diňe belli bir iş ýerine ýetirilýänçä gysga bir wagtlyk saklanyp durulmalydy. Bu habar, duýduryşyň we merhemetiň iň soňky habary, öz işini ýerine ýetirmekde puluň bencillik bilen söýülmegi, rahatlyga bencillik bilen bolan söýgi we adamyň ýerine ýetirilmeli işi berjaý etmäge laýyk däldigi sebäpli yza çekildi. Ýeri Öz şöhraty bilen ýagtyltmaly bolan perişde, gökden gelen nur arkaly şöhle saça biljek ynsan gurallaryna garaşdy, we olar şeýlelik bilen özara hyzmatdaşlyk edip, mukaddes, çynlakaý ähmiýetinde, dünýäniň ykbalyny kesgitlemeli habary berýärler.” Manuscript Releases, volume 15, 222.

The third angel, who is Christ, is also the sealing angel who arrived on October 22, 1844, but due to the disobedience of God’s people, His work of sealing the one hundred and forty-four thousand has been delayed until September 11, 2001. Then Islam of the third Woe, brought down the great buildings of New York, and the sealing process began. At that point the nations became “angry, yet held in check”. The first voice of Revelation chapter eighteen, is the voice that commands the four angels to hold, while God’s people are sealed.

Üçünji perişde, ýagny Mesih, 1844-nji ýylyň 22-nji oktýabrynda gelen möhürleýji perişdedir hem; emma Hudaýyň halkynyň boýun egmezligi sebäpli, ýüz kyrk dört müňi möhürlemek işi 2001-nji ýylyň 11-nji sentýabryna çenli gijikdirildi. Şonda üçünji Hasratyň Yslamy Nýu-Ýorkuň beýik binalaryny ýykan mahaly, möhürleme prosesi başlandy. Şol pursatda milletler “gaharlanypdy, ýöne saklanyp durulýardy”. Ylham kitabyň on sekizinji babyndaky birinji ses, Hudaýyň halky möhürlenýänçä, dört perişdä saklap durmagy buýurýan sesdir.

Jesus always illustrates the ending with the beginning, and on February 26, 1993, Islam of the third Woe detonated a truck bomb in the underground parking garage of the North Tower of the World Trade Center. The explosion resulted in significant damage to the building, killing six people and injuring over a thousand others. While the attack did not bring down the towers, it was a significant act of terrorism on U.S. soil and foreshadowed the events of September 11, 2001.

Isa ahyry hemişe soňuny başlangyç arkaly görkezýär, we 1993-nji ýylyň 26-njy fewralynda üçünji Hasratyň yslamy Bütindünýä Söwda Merkeziniň Demirgazyk diňiniň ýerasty awtoduralgasynda ýük awtoulagly bombany partlatdy. Partlama binaga uly zyýan ýetirdi, alty adamyň ölümine we müňden gowrak başga adamlaryň ýaralanmagyna sebäp boldy. Hüjüm diňleri ýykan bolmasa-da, ol ABŞ-nyň çäginde amala aşyrylan ähmiýetli terrorçylykly hereket boldy hem-de 2001-nji ýylyň 11-nji sentýabryndaky wakalaryň öňden alamaty boldy.

The sealing time began on September 11, 2001, but it included a forewarning eight years before. The Islamic attack on Israel on October 7, 2023 is a forewarning of the ending of the sealing time. The prophetic characteristics of the third Woe have been established with the prophetic characteristics of the first two Woes. In the opening verses of chapter nine of Revelation the sealing of the one hundred and forty-four thousand is illustrated.

Möhürleme wagty 2001-nji ýylyň 11-nji sentýabrynda başlady, ýöne ondan öň sekiz ýyllyk öňünden duýduryşy öz içine alýardy. 2023-nji ýylyň 7-nji oktýabrynda Yslamyň Ysraýyla eden hüjümi möhürleme wagtynyň tamamlanmagynyň öňünden duýduryşydyr. Üçünji Hasradyň pygamberlik häsiýetleri ilkinji iki Hasradyň pygamberlik häsiýetleri bilen berkidildi. Ylham kitabynyň dokuzynjy babyndaky açylyş aýatlarynda bir ýüz kyrk dört müňüň möhürlenişi şekillendirilýär.

We will consider that subject in the next article.

Bu meseläni indiki makalada garap geçeris.

> “If such scenes as this are to come, such tremendous judgments on a guilty world, where will be the refuge for God’s people? How will they be sheltered until the indignation be overpast? John sees the elements of nature—earthquake, tempest, and political strife—represented as being held by four angels. These winds are under control until God gives the word to let them go. There is the safety of God’s church. The angels of God do His bidding, holding back the winds of the earth, that the winds should not blow on the earth, nor on the sea, nor on any tree, until the servants of God should be sealed in their foreheads. The mighty angel is seen ascending from the east (or sunrising). This mightiest of angels has in his hand the seal of the living God, or of Him who alone can give life, who can inscribe upon the foreheads the mark or inscription, to whom shall be granted immortality, eternal life. It is the voice of this highest angel that had authority to command the four angels to keep in check the four winds until this work was performed, and until he should give the summons to let them loose.

> “Şeýle pursatlar gelmeli bolsa, şeýle ägirt uly hökümli jezalar günäkär dünýäniň üstüne inmeli bolsa, Hudaýyň halky üçin pena nirede bolar? Olar gazap geçip gidýänçä nähili goralarlar? Ýahýa tebigatyň güýçleriniň — ýer titremesiniň, tupanyň we syýasy dawalaryň — dört perişde tarapyndan saklanyp durulýandygyny görýär. Bu ýeller Hudaý goýbermek üçin buýrugyny berýänçä gözegçilik astyndadyr. Ine, Hudaýyň ýygnagy üçin howpsuzlyk şondadyr. Hudaýyň perişdeleri Onuň buýrugyny ýerine ýetirip, ýer ýüzüniň ýellerini saklap durýarlar; şeýdip ýeller Hudaýyň hyzmatkärleriniň maňlaýlaryna möhür basylýança ýere-de, deňze-de, hiç bir agaja-da öwüsmesin. Gudratly perişdäniň gündogardan (ýa-da günüň dogýan tarapyndan) çykyp gelýändigi görünýär. Perişdeleriň iň gudratlysynyň elinde diri Hudaýyň möhüri, ýa-da ýeke-täk ýaşaýyş berip bilýäniň möhüri bardyr; Ol maňlaýlara kimlere ölmezlik, ebedi ýaşaýyş beriljekdigini görkezýän nyşany ýa-da ýazgyny ýazyp bilýär. Hut şu iň beýik perişdäniň sesinde, bu iş amala aşyrylýança we olary boşatmak üçin özi çagyryş berýänçä, dört ýeli saklap durmak barada dört perişdä buýruk bermäge ygtyýar bardy.”

> “Those that overcome the world, the flesh, and the devil, will be the favored ones who shall receive the seal of the living God. Those whose hands are not clean, whose hearts are not pure, will not have the seal of the living God. Those who are planning sin and acting it will be passed by. Only those who, in their attitude before God, are filling the position of those who are repenting and confessing their sins in the great anti-typical Day of Atonement, will be recognized and marked as worthy of God’s protection. The names of those who are steadfastly looking and waiting and watching for the appearing of their Saviour—more earnestly and wishfully than they who wait for the morning—will be numbered with those who are sealed. Those who, while having all the light of truth flashing upon their souls, should have works corresponding to their avowed faith, but are allured by sin, setting up idols in their hearts, corrupting their souls before God, and polluting those who unite with them in sin, will have their names blotted out of the book of life, and be left in midnight darkness, having no oil in their vessels with their lamps. ‘Unto you that fear My name shall the Sun of Righteousness arise with healing in His wings.’

> Dünýäni, teni we iblisi ýeňýänler diri Hudaýyň möhürini aljak iltifata mynasyp bolanlar bolarlar. Elleri päk däl, ýürekleri sap däl bolanlarda diri Hudaýyň möhüri bolmaz. Günäni meýilleşdirip, ony amal edýänler geçilip gidiler. Diňe Hudaýyň öňündäki ýagdaýynda beýik nusgawy däl Ýaraşyk gününde toba edýänleriň we günälerini ykrar edýänleriň ornuny eýeleýänler Hudaýyň goragyna mynasyp diýlip tanalar we bellener. Halasgäriniň peýda bolmagyna daňy garaşýanlardan hem has yhlasly we arzuwlylykda seredip, garaşyp, gözegçilik edip duranlaryň atlary möhürlenenleriň hataryna goşular. Janlaryna hakykatyň ähli nury şöhle saçyp durka, ykrar edilen imanlaryna laýyk gelýän işler etmeli bolsalar-da, emma günä aldanyp, ýüreklerinde butlar dikýän, Hudaýyň öňünde janlaryny bozýan we günäde özleri bilen birleşýänleri hem hapalaýanlaryň atlary ýaşaýyş kitabyndan öçüriler we çyralary bilen gaplarynda ýag bolmazdan, ýarygije garaňkylykda galdyrylar. “Meniň adymdan gorkýan siziň üçin Dogrulyk Güni ganatlarynda şypa bilen dogar.”

> “This sealing of the servants of God is the same that was shown to Ezekiel in vision. John also had been a witness of this most startling revelation. He saw the sea and the waves roaring, and men’s hearts failing them for fear. He beheld the earth moved, and the mountains carried into the midst of the sea (which is literally taking place), the water thereof roaring and troubled, and the mountains shaking with the swelling thereof. He was shown plagues, pestilence, famine, and death performing their terrible mission.” Testimonies to Ministers, 445.

> “Taňrynyň gullarynyň bu möhürlenmegi Ezekiele hem görnüşde görkezilen şol bir zatdyr. Ýahýa hem bu iň haýran galdyryjy aýanlygyň şaýady bolupdy. Ol deňziň we tolkunlaryň gümmürdäp joşýandygyny, adamlaryň ýürekleriniň gorkudan gowşaýandygyny gördi. Ol ýeriň sarsdyrylýandygyny, daglaryň bolsa deňziň ortasyna taşlanýandygyny gördi (bu sözme-söz bolup geçýär), onuň suwlarynyň gümmürdäp bulaşýandygyny, daglaryň hem onuň joşgunyndan titreýändigini gördi. Oňa belalar, ýokanç keseller, açlyk we ölüm özleriniň elhenç wezipesini ýerine ýetirýärkä görkezildi.” Testimonies to Ministers, 445.

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