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# The Hidden History of Verse Forty - Number Sixteen

Kyrkynjy Aýatyň Gizlin Taryhy - On Altynjy San

The Second Woe - Part Three

Ikinji Hasrat — Üçünji Bölüm

Author

Jeff Pippenger

Published

June 18, 2026

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## Jones' Logic

Jonsuň Logikasy

Jones’ logic that the first angel of Revelation fourteen cannot be separated from the following two angels is rock-solid. His identification of the structural connection of those three angels with the trumpet angels is absolutely air-tight. His emphasis was no doubt upon the three angels of Revelation fourteen, but the logic for applying them as “inseparable,” is just as valid for all the angels that preceded them.

Jonsyň Ylhamyň on dördünji babyndaky birinji perişdäni ondan soňky iki perişdeden aýry tutup bolmajakdygy baradaky mantygy gaýa ýaly berkdir. Onuň şol üç perişdäniň gurluş taýdan surnaý perişdeleri bilen baglanyşygyny kesgitlemegi mutlak derejede berkdir. Şübhesiz, onuň ünsi Ylhamyň on dördünji babyndaky üç perişdä gönükdirilipdi, ýöne olary “bölünmez” hökmünde ulanmagyň mantygy olaryň öňünden gelen ähli perişdeler üçin hem edil şonuň ýaly derejede güýjüni saklaýar.

Because he was focusing upon the three angels of Revelation fourteen, he did not carry out his own logic to its ultimate conclusion. Ultimately the logic he used to connect the fifth, sixth and seventh woe trumpets to the three angels of Revelation fourteen, also included taking the line of the trumpets all the way back to the first of the seven trumpet angels.

Ol Ylhamanyň on dördünji bapdaky üç perişdesine ünsüni jemlänligi sebäpli, ol özüniň logikasyny onuň iň soňky netijesine çenli alyp barmady. Ahyrsoňy, onuň bäşinji, altynjy we ýedinji «waý» surnaýlaryny Ol Ylhamanyň on dördünji bapdaky üç perişdesi bilen baglanyşdyrmak üçin ulanan logikasy, surnaýlaryň hataryny ýedi surnaý perişdesiniň birinjisine çenli yzyna alyp gitmegi hem öz içine alýardy.

> And I saw the seven angels which stood before God; and to them were given seven trumpets. … And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:2, 6.

> Men Hudaýyň öňünde duran ýedi perişdäni gördüm; olara ýedi surnaý berildi. … Ýedi surnaýy bolan ýedi perişde bolsa surnaý çalmaga taýýarlandy. Ylham 8:2, 6.

The series of angels begins with the “seven” trumpet angels, and the line of angels in Revelation begins with the first trumpet all the way through to the third angel’s warning of the mark of the beast. Jones is correct for identifying a distinction from the first four trumpets and the last three woe trumpets, for that “four and three” prophetic structure is also found in the churches and the seals. Established upon three witnesses in the book of Revelation allows those who choose to see that seven as a symbol, also contains four as a symbol and three as a symbol.

Perişdeleriň hatary “ýedi” surnaýly perişdeler bilen başlanýar, we Ylham kitabyndaky perişdeleriň yzy birinji surnaýdan başlap, üçünji perişdäniň haýwanyň nyşany baradaky duýduryşyna çenli dowam edýär. Jones ilkinji dört surnaý bilen soňky üç waý surnaýynyň arasynda tapawut bardygyny kesgitlemekde dogrudyr, çünki şol “dört we üç” pygamberlik gurluşy ýygnaklarda-da we möhürlerde-de duş gelýär. Ylham kitabynda üç şaýadyň esasynda berkidilen bu ýagdaý, görmegi saýlanlar üçin, nyşan hökmünde ýediniň öz içinde dört hem nyşan, üç hem nyşan saklaýandygyny görkezýär.

## A Divine Connection

Ylahy Baglanyşyk

What we have been identifying in the recent past is that the first and second angels of Revelation fourteen are empowered by a time prophecy of Islam of the first and second woes, and that the empowerment of the third angel is accomplished by the fulfillment of the third woe on 9/11. What Jones’ application identifies, (even though he did not make my point) is that every angel from the first trumpet angel of Revelation eight to the third woe trumpet of Revelation eleven is inseparably connected with the three angels of Revelation fourteen. They are symbols within the same prophetic line. They must be recognized as such to understand the various roles that each of the angels represent. So just as the seven churches, seals and trumpets represent seven, and also the symbol of four and three within the overall symbolism of the seven (churches, seals and trumpets); the line of angels from the first of seven trumpet angels all the way through to the third angel must be considered as a whole. This identifies a line of eleven angels.

Soňky döwürlerde biziň kesgitläp gelen zadymyz şudur: Ylham kitabynyň on dördünji babyndaky birinji we ikinji perişdeler, Yslamyň birinji we ikinji betbagtçylyklaryna degişli wagt pygamberligi arkaly kuwwatlandyrylýar; üçünji perişdäniň kuwwatlandyrylmagy bolsa üçünji betbagtçylygyň 11-nji sentýabrda ýerine ýetmegi arkaly amala aşyrylýar. Jonsuň ulanşy kesgitleýän zady şudur: (ol meniň aýdýan nokadymy öňe sürmedik hem bolsa), Ylham kitabynyň sekizinji babyndaky ilkinji surnaý perişdesinden başlap, Ylham kitabynyň on birinji babyndaky üçünji betbagtçylyk surnaýyna çenli bolan her bir perişde Ylham kitabynyň on dördünji babyndaky üç perişde bilen aýrylmaz baglanyşykdadyr. Olar şol bir pygamberlik çyzygynyň içindäki nyşanlardyr. Her bir perişdäniň aňladýan dürli ornuna düşünmek üçin, olar şeýle hökmünde ykrar edilmelidir. Şeýlelik bilen, edil ýedi ýygnaklaryň, möhürleriň we surnaýlaryň ýedini, şeýle hem ýediniň umumy nyşanlylygynyň içinde dördüň we üçüň nyşanyny aňladşy ýaly (ýygnaklar, möhürler we surnaýlar); ýedi surnaý perişdesiniň birinjisinden başlap üçünji perişdä çenli bolan perişdeler çyzygy bir bitewülik hökmünde garalmalydyr. Bu on bir perişdäniň bir çyzygyny görkezýär.

The three angels of Revelation fourteen represent the warning message of the Millerites that announced the opening of the judgment and thereafter the warning message of the one hundred and forty-four thousand that is announcing the close of judgment.

Ylhamyň on dördünji babyndaky üç perişde, höküm işiniň başlanandygyny yglan eden Milleritleriň duýduryş habaryny, şeýle hem ondan soň höküm işiniň tamamlanýandygyny yglan edýän ýüz kyrk dört müňüň duýduryş habaryny aňladýar.

The seven trumpets represent powers that God employed providentially to bring judgment upon nations that enforced the worship of the sun.

Ýedi surnaý, Günüň seždä edilmegini mejbur eden milletleriň üstüne höküm çykarmak üçin Hudaýyň Öz providensiýasynda ulanan güýçlerini aňladýar.

The first four trumpets identify the progressive demise of Western Rome by the year 476.

Ilkinji dört surna 476-njy ýyla çenli Günbatar Rimiň tapgyrlaýyn çöküşini görkezýär.

The fifth and sixth identify the demise of Eastern Rome from 1449 unto 1453.

Bäşinjisi we altynjysy Gündogar Rimiň 1449-dan 1453-e çenli ýykylşyny görkezýär.

The last three trumpets represent Islam of the three woes.

Soňky üç surnaý üç hasratyň Yslamyýetini aňladýar.

The angel in Revelation ten is Christ, who descends to empower the movement in the beginning and He descends again in Revelation eighteen, to empower the movement at the end.

Ylham kitaby onunjy bapdaky perişde — Mesihdir; Ol başlangyçdaky hereketi güýçlendirmek üçin aşak düşýär, soňra bolsa şol hereketi ahyrda güýçlendirmek üçin Ylham kitaby on sekizinji bapda ýene-de aşak düşýär.

The seventh trumpet began to sound on October 22, 1844 at the opening of the judgment which is the antitypical Day of Atonement. The trumpet of Jubilee was to be sounded on the Day of Atonement. Two trumpets therefore are sounded at the judgment; the Jubilee trumpet and the seventh trumpet.

Ýedinji surna 1844-nji ýylyň 22-nji oktýabrynda, ýagny Kefaret gününiň nusgalyk hakykaty bolan höküm başlananda ýaňlanyp başlady. Ýubileý surna hem Kefaret gününde ýaňlanmalydy. Şonuň üçin höküm wagtynda iki surna ýaňlanýar: Ýubileý surnasy we ýedinji surna.

> Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubilee shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. Leviticus 25:9–11.

> Soňra ýedinji aýyň onunjy gününde, ýagny kefaret gününde, sen şatlyk ýylynyň surnaýsyny ýaňlandyrarsyň; ýurduňyzyň ähli ýerinde surnaýy ýaňlandyrarsyňyz. Şeýle hem ellinji ýyly mukaddes saýarsyňyz we şol ýurduň ähli ýaşaýjylaryna bütin ýurtda azatlygy yglan edersiňiz: ol size şatlyk ýyly bolar; her kim öz mülküne dolanar, her kim öz maşgalasyna dolanar. Şol ellinji ýyl size şatlyk ýyly bolar: onda tohum sepmerisiňiz, öz-özünden ösenini ormarsyňyz, timarlanmadyk üzümligiňizdäki üzümleri-de ýygnamarsyňyz. Levililer 25:9–11.

The context that identifies the scattering of Israel for “seven times” located in the very next chapter in Leviticus, is set forth in the verses that lead to the instruction of sounding the jubilee trumpet on the Day of Atonement.

Lewililer kitabynyň hut indiki babynda beýan edilýän, Ysraýylyň “ýedi wagt” üçin dargadylmagyny kesgitleýän mazmun, Ýaraşdyryş gününde ýubileý surnaýyny çalmak baradaky görkezmä eltýän aýatlarda öňe sürülýär.

> Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Leviticus 25:2–8.

> Ysraýyl ogullaryna ýüzlenip, olara şeýle diý: Meniň size berýän ýurduma baranyňyzda, ýer Reb üçin Sabat saklasyn. Alty ýyl meýdanyňy ekersiň, alty ýyl üzümligiňi budarsyň hem onuň miwesini ýygnarsyň. Emma ýedinji ýylda ýer üçin doly dynç alyş Sabaty, Reb üçin Sabat bolar: meýdanyňy ekme, üzümligiňi budama. Hasylyňdan öz-özünden biteni orma, idegsiz galan üzümligiňdäki üzümleri ýygnama; çünki bu ýer üçin dynç alyş ýylydyr. Ýeriň Sabaty size iýmit bolar: saňa, hyzmatkäriňe, hyzmatkär aýalyňa, hakyna tutulan işgäriňe we ýanyňda mesgen tutýan gelmişege, mal-garaňa hem ýurduňdaky ýabany haýwanlara — onuň ähli hasyly iýmit bolar. Şeýle hem özüň üçin ýyllaryň ýedi Sabatyny, ýagny ýedi gezek ýedi ýyly sana; ýyllaryň şol ýedi Sabatynyň möhleti saňa kyrk dokuz ýyl bolar. Lewiler 25:2–8.

When Miller recognized the judgment against Israel for breaking the sabbath rest for the land in chapter twenty-six, he applied the principle that a day represents a year and discovered that a year is three hundred and sixty days, and that seven times three hundred and sixty was twenty-five hundred and twenty years of punishment for breaking the covenant. It was the first prophetic truth he discovered. It’s the foundation of the truths that made up the foundation that Christ laid through the work of Miller. The Jubilee trumpet is an announcement of deliverance and freedom.

Miller ýigrimi altynjy bapda ýurduň Sabat dynçlygyny bozandygy üçin Ysraýyla garşy çykan hökmi tananda, ol bir günüň bir ýyly aňladýandygy ýörelgesini ulanyp, bir ýylyň üç ýüz altmyş günden ybaratdygyny ýüze çykardy; şeýlelikde, üç ýüz altmyşyň ýedi essesi ähtiň bozulandygy üçin iki müň bäş ýüz ýigrimi ýyl jeza bolandygyny anyklady. Bu onuň açan ilkinji pygamberlik hakykatydy. Ol, Milleriň işi arkaly Mesihiň goýan binýadyny emele getiren hakykatlaryň binýadydyr. Ýubileý surnaýy halaslygyň we azatlyga goýberilişiň yglan edilmegidir.

The seventh trumpet is Islam of the third woe.

Ýedinji surna üçünji hasrat bolan Yslamdyr.

> 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 10:7.

> Emma ýedinji perişdäniň sesiniň günlerinde, ol surnaý çalmaga başlanda, Hudaýyň syry pygamberler bolan gullaryna yglan edişi ýaly tamam bolmaly. Ylham 10:7.

The seventh trumpet of Islam is an external prophetic truth and the Jubilee trumpet is the internal prophetic truth of justification by faith—deliverance from sin, which according to Sister White is the third angel in verity. In the period when the seventh trumpet is sounding, the mystery of Christ in you the hope of glory will be perfected as Christ combines His Divinity with the humanity of the one hundred and forty-four thousand. Those who then receive the seal of God will proclaim a trumpet message of warning represented as the third woe and also the warning of the third angel. The third woe empowers the message of the third angel when the angel who is no less a personage than Jesus Christ descends with a message in His hand.

Yslamyň ýedinji surnaýy daşky pygamberlik hakykatydyr, Ýubileý surnaýy bolsa iman arkaly aklanmagyň içki pygamberlik hakykatydyr — günäden halas bolmakdyr; bu bolsa, Uýam Waýtyň aýdyşy ýaly, hakykatda üçünji perişdedir. Ýedinji surnaýyň ýaňlanýan döwründe sizdäki Mesihiň, şöhratyň umydy bolan syry kämilleşdiriler, sebäbi Mesih Öz Hudaýlygyny ýüz kyrk dört müňüň adamlygy bilen birleşdirer. Şonda Hudaýyň möhürini kabul edenler üçünji hasrat hökmünde, şeýle hem üçünji perişdäniň duýduryşy hökmünde görkezilen duýduryş surnaýynyň habaryny yglan ederler. Üçünji hasrat, Isanyň Mesihden pes bolmadyk bir Şahs bolan perişdesi Öz elinde bir habar bilen inende, üçünji perişdäniň habaryna güýç berýär.

When we identify that it was a time prophecy of the first and second woe that empowered the first angel’s message, and a prophecy of the third woe that empowers the third angel’s message, we are identifying the trumpets as ‘judgments that were brought upon Rome in response to Sunday enforcement.’ Those providential judgments, particularly the last three woe trumpets, align and parallel the warning message of Revelation fourteen’s three angels. Two woes and two angels in the Millerite history and the third woe and the third angel in the history of the one hundred and forty-four thousand. In the beginning history of the first and second angels, the message of the opening of the judgment was empowered by a fulfillment of Islam of the first and second woes. In the ending history of the third angel the message announcing the close of judgment was empowered by a fulfillment of Islam of the third woe.

Ilkinji we ikinji «waý» baradaky wagt pygamberliginiň birinji perişdäniň habaryny güýçlendirenligini, hem-de üçünji «waý» baradaky pygamberligiň üçünji perişdäniň habaryny güýçlendirýändigini kesgitleýänimizde, surnaýlary «ýekşenbe gününi mejbury berjaý etmäge jogap hökmünde Rimiň üstüne getirilen höküm-jazalar» hökmünde kesgitleýäris. Şol ylahy takdyr arkaly iberilen höküm-jazalar, aýratyn-da soňky üç «waý» surnaýy, Ylham kitaby on dördünji bapdaky üç perişdäniň duýduryş habary bilen gabat gelýär we oňa paralel durýar. Millerçilik taryhynda iki «waý» we iki perişde, hem-de ýüz kyrk dört müňüň taryhynda üçünji «waý» we üçünji perişde. Birinji we ikinji perişdeleriň başlangyç taryhynda, höküm işiniň açylýandygyny yglan edýän habar, yslamyň birinji we ikinji «waý»larynyň amala aşmagy bilen güýçlendirildi. Üçünji perişdäniň ahyrky taryhynda bolsa, höküm işiniň ýapylýandygyny yglan edýän habar, yslamyň üçünji «waý»ynyň amala aşmagy bilen güýçlendirildi.

The empowerment at the beginning and ending was represented by the angel of Revelation ten and eighteen, “who was no less a personage than Jesus Christ.” The external message of Islam and the internal message of judgment is the external third woe trumpet and the internal message of judgment is the trumpet of the third angel. The external trumpet of Islam is the prophecy of twenty-five hundred and twenty years and the internal trumpet of the third angel is the twenty-three hundred years. Both arrived and sounded at the opening of the judgment of the dead, and both arrived again at the opening of the judgment of the living.

Başlangyçdaky we ahyrdaky güýçlendiriş Ylham kitabyň onunjy we on sekizinji baplaryndaky perişde arkaly alamatlandyryldy; ol “Isa Mesihden başga hiç kim däldi.” Yslamyň daşky habary we höküm habarynyň içki habary daşky taýdan üçünji waý surnaýydyr, höküm habarynyň içki habary bolsa üçünji perişdäniň surnaýydyr. Yslamyň daşky surnaýy iki müň bäş ýüz ýigrimi ýyl baradaky pygamberlikdir, üçünji perişdäniň içki surnaýy bolsa iki müň üç ýüz ýyldyr. Bularyň ikisi hem ölülere degişli höküm başlananda gelip, seslerini çykardylar, we ikisi hem ýaşaýarlara degişli höküm başlananda ýene-de geldiler.

The angel of Revelation ten descended on August 11, 1840 in fulfillment of the prophecy of Islam and in so doing, the angel typified the descent of the angel of Revelation eighteen with a fulfillment of a prophecy of Islam. God’s judgment upon the rebellion of the Sunday law in 321, and then again in 538 is represented by the first six trumpets, and His judgment for the soon-coming Sunday law rebellion is represented by the seventh trumpet, which is the third woe and also the third angel. The warning message of the beginning of the judgment on October 22, 1844 and the warning message of the judgment of the living on 9/11 were both empowered by the seventh angel in the sequence that Jones set forth. Six trumpet angels in chapters eight and nine, then in chapter ten the angel descends who is no less a personage than Jesus Christ. He is the seventh in the sequence of angels, who is followed in chapter eleven by the third woe, which is the seventh trumpet that began to sound in 1844, but is the eighth in the series of angels that lead to the ninth, tenth and eleventh angels in Revelation fourteen.

Yslamyň pygamberliginiň berjaý bolmagy hökmünde Ylham onunjy bapdaky perişde 1840-njy ýylyň 11-nji awgustynda indi we şeýle etmek bilen, perişde Yslam barada bir pygamberligiň berjaý bolmagy bilen Ylham on sekizinji bapdaky perişdäniň inişiniň nusgasyny görkezdi. Hudaýyň 321-nji ýylda, soňra bolsa 538-nji ýylda Ýekşenbe kanunynyň pitnesine çykaran hökmi ilkinji alty surnaý bilen şekillendirilýär, ýakyn wagtda geljek Ýekşenbe kanuny pitnesi üçin çykarjak hökmi bolsa ýedinji surnaý bilen, ýagny üçünji waý we şol bir wagtda üçünji perişde bilen şekillendirilýär. 1844-nji ýylyň 22-nji oktýabrynda hökmiň başlanýandygy baradaky duýduryş habary hem-de 11-nji sentýabrda dirileriň hökmi baradaky duýduryş habary hem Jonesyň beýan eden yzygiderliliginde ýedinji perişde tarapyndan güýçlendirildi. Sekizinji we dokuzynjy baplarda alty surnaý perişdesi bar; soň onunjy bapda Isa Mesihiň hut Özi bolan perişde inýär. Ol perişdeleriň yzygiderliliginde ýedinjidir; onuň yzyndan on birinji bapda 1844-nji ýylda ses berip başlamyş ýedinji surnaý bolan üçünji waý gelýär, emma ol Ylham on dördünji bapdaky dokuzynjy, onunjy we on birinji perişdelere alyp barýan perişdeler tapgyrynda sekizinjidir.

The third angel’s message cannot be isolated from the first and second angels’ messages, but neither can it be separated from the seven trumpets of God’s judgment upon apostasy. The first four trumpets of judgment in chapter eight of Revelation identify the progressive demise of Western Rome after Constantine’s first Sunday law in 321 and began at his division of the empire into east and west in 330.

Üçünji perişdäniň habary birinji we ikinji perişdeleriň habarlaryndan üzňe tutulyp bilinmez, ýöne ol Hudaýyň dönüklige garşy çykaran höküminiň ýedi surnaýyndan hem aýrylyp bilinmez. Ylham kitabyň sekizinji babyndaky hökümiň ilkinji dört surnaýy Konstantiniň biziň eramyz 321-nji ýylynda ilkinji ýekşenbe kanunyny çykarmagyndan soň Günbatar Rimiň barha çöküşini görkezýär we bu ýagdaý onuň imperiýany biziň eramyz 330-njy ýylynda gündogar we günbatara bölmegi bilen başlady.

> “When our nation, in its legislative councils, shall enact laws to bind the consciences of men in regard to their religious privileges, enforcing Sunday observance, and bringing oppressive power to bear against those who keep the seventh-day Sabbath, the law of God will, to all intents and purposes, be made void in our land; and national apostasy will be followed by national ruin.” Review and Herald, December 18, 1888.

> “Haçan-da biziň milletimiz öz kanun çykaryjy geňeşlerinde adamlaryň dini hukuklaryna degişli meselelerde olaryň wyždanlaryny baglamak üçin kanunlar kabul etse, ýekşenbe gününe eýerilmegini mejbury etse we ýedinji günüň Sabatyny saklaýanlara garşy zulumkär güýji ulansa, onda Hudaýyň kanuny biziň ýurdumyzyň içinde ähli amaly maksatlar boýunça güýjüni ýitiren bolar; we milli imandan dönmek milli heläkçilige getirer.” Review and Herald, December 18, 1888.

The principle of national apostasy bringing national ruin was brought upon Constantine’s nation beginning with the first four trumpets that brought Western Rome to a conclusion by 476. Eastern Rome came to its conclusion in 1453, though it had prophetically lost its national sovereignty on July 27, 1449. Unlike Babylon, who was overthrown in one night, Rome, both western and eastern was brought to their endings progressively. The demise of Western Rome under the first four trumpets by 476, represents the demise of the United States under four trumpets, which at one level represents the four generations of the United States that began in 1798 and ends at the Sunday law. Those four generations parallel the four generations of Adventism, which parallel the first four churches of Revelation two, and the four escalating abominations of Ezekiel chapter eight and the four waves of grasshoppers in the book of Joel.

Milli dönükligiň milli heläkçilige getirýändigi baradaky ýörelge Konstantiniň milletiniň başyna Günbatar Rimi 476-njy ýylda soňuna ýetiren ilkinji dört surnaýdan başlap geldi. Gündogar Rim bolsa 1453-nji ýylda öz soňuna ýetdi, emma pygamberlik taýdan ol 1449-njy ýylyň 27-nji iýulynda milli özygtyýarlygyny eýýäm ýitirdi. Bir gijäniň içinde ýykylan Wawilondan tapawutlylykda, Rim — hem günbatar, hem gündogar — öz soňlaryna kem-kemden getirildi. Ilkinji dört surnaý astynda 476-njy ýyla çenli Günbatar Rimiň synmagy, dört surnaý astynda Amerikanyň Birleşen Ştatlarynyň synmagyny aňladýar; bu bolsa bir derejede 1798-nji ýylda başlap, Ýekşenbe kanuny bilen tamamlanýan Amerikanyň Birleşen Ştatlarynyň dört neslini aňladýar. Şol dört nesil Adventizmiň dört nesline gabat gelýär; olar bolsa Ylham kitaby ikiinji bapdaky ilkinji dört ybadathana, Ezekiýel kitabynyň sekizinji babyndaky gitdigiçe güýçlenýän dört ýigrenji iş, hem-de Ýoel kitabyndaky çekirtgeleriň dört tolkuny bilen ugurdaşdyr.

> For thus saith the Lord God; How much more when I send my four sore judgments upon Jerusalem, the sword, and the famine, and the noisome beast, and the pestilence, to cut off from it man and beast? Ezekiel 14:21.

> Çünki Perwerdigar Reb şeýle diýýär: Men özümniň dört agyr hökümimi — gylyjy, açlygy, zyýanly ýyrtyjy haýwanlary we mergi keselini — adam bilen haýwany ondan ýok etmek üçin Iýerusalimiň üstüne ibersem, onda ýagdaý nähili bolar? Ezekiel 14:21.

The fifth and sixth trumpets brought down Eastern Rome, and eastern Rome in prophetic relation to western Rome, represents the state. Western Rome represents the church. Western Rome also represents the United States, who is conquered first, as was western Rome.

Bäşinji we altynjy surnaýlar Gündogar Rimini ýykdy, hem-de pygamberlik gatnaşyklarynda Gündogar Rimi Günbatar Rimine görä döwleti aňladýar. Günbatar Rimi bolsa ybadathanany aňladýar. Günbatar Rimi, edil Günbatar Rimiň özi ýaly, ilki basylyp alynýan Amerikanyň Birleşen Ştatlaryny hem aňladýar.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Dini azatlygyň ýurdy bolan Amerika wyždan etmäge mejbur etmekde we adamlary galp sabady hormatlamaga zorlamakda Papalyk bilen birleşende, ýer ýüzündäki her bir ýurduň halky onuň göreldesine eýermäge ugrukdyrylar.” Testimonies, 6-njy tom, 18.

The first four trumpets represent the four generations of American history, and when the United States falls, the glorious land of verse forty-one of Daniel eleven has just fallen, and the next obstacle is Egypt, a symbol of the rest of the nations of the world. The United Nations, who are the ten kings, then agree to give their seventh kingdom to the papacy, for ‘a short space—one hour,’ in Revelation seventeen. This occurs at Herod’s birthday party, when he pledges half his kingdom. At Herod’s birthday party, in that hour the handwriting appears upon the plaster of the walls, and Belshazzar is slain. That hour arrives at the Sunday law and continues until the close of human probation. The seventh kingdom is conquered as typified by the destruction of the walls of Constantinople that came down in 1453. From the Sunday law in the United States, as typified by 1449; unto the fall of Constantinople in 1453 is four symbolic years. The papacy received its deadly wound in 1798.

Ilkinji dört surna Amerikan taryhynyň dört neslini aňladýar; Amerikanyň Birleşen Ştatlary ýykylanda, Daniel 11:41-däki şanly ýurt ýaňy ýykylyp bolýar, indiki päsgelçilik bolsa Müsürdür, ol dünýäniň galan halklarynyň nyşanydyr. Soňra on patyşa bolan Birleşen Milletler Guramasy Ylham 17-de aýdylşy ýaly, “gysga wagtlap — bir sagatlyk” özleriniň ýedinji şalygyny papalyga bermäge razy bolýarlar. Bu waka Hirodesiň doglan gün toýunda, ol öz şalygynyň ýarysyny wada berende ýüze çykýar. Hirodesiň doglan gün toýunda, şol sagatda diwarlaryň suwagynda ýazgy peýda bolýar we Belşazar öldürilýär. Şol sagat ýekşenbe kanuny bilen gelip, adamzadyň synag möhletiniň ýapylýança dowam edýär. Ýedinji şalyk, 1453-nji ýylda ýykylan Konstantinopolyň diwarlarynyň weýran edilmegi bilen öňünden şekillendirilişi ýaly basylyp alynýar. Amerikanyň Birleşen Ştatlarynda ýekşenbe kanunyndan, 1449 bilen öňünden şekillendirilişi ýaly; 1453-nji ýylda Konstantinopolyň ýykylýança dört nyşanlaýyn ýyl bardyr. Papalyk 1798-nji ýylda ölüm howply ýarasyny aldy.

In Daniel eleven verse forty the papacy fell in 1798, at the time of the end. Then the king of the south fell in 1989, at the time of the end. The United States falls in verse forty-one and Egypt falls in verse forty-two and the papacy comes to its second and final fall in verse forty-five.

Danyýl on birinji bap, kyrkynjy aýatda, ahyrzamanyň wagtynda papalyk 1798-nji ýylda ýykyldy. Soňra günortanyň patyşasy ahyrzamanyň wagtynda, 1989-njy ýylda ýykyldy. Birleşen Ştatlar kyrk birinji aýatda ýykylar, Müsür kyrk ikinji aýatda ýykylar, hem-de papalyk kyrk bäşinji aýatda öz ikinji we soňky ýykylyşyna geler.

> “From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.

> «Danyýel we Ylham kitaplarynda aýdyň görkezilişi ýaly, halklaryň göterilişinden we ýykylşyndan, diňe daşky hem dünýäwi şöhratyň nähili gymmatdan düşgünçdigini öwrenmegimiz gerek. Bäbül, ähli gudraty we beýik şöhraty bilen — şoňa meňzeşini dünýämyz şondan bäri hiç haçan görmändi — şol döwrüň adamlaryna şeýle berk we dowamly bolup görünýän gudraty we şöhraty bilen, nähili doly ýok bolup gitdi! “Ot-çöpiň gülü” ýaly, ol heläk boldy. Ýakup 1:10. Şeýle hem Med-pars patyşalygy, Gresiýanyň we Rimiň patyşalyklary heläk boldy. Şeýlelikde, binýady hökmünde Hudaýy almadyk zatlaryň bary hem ýok bolýar. Diňe Onuň maksady bilen baglanyşykly bolan we Onuň häsiýetini beýan edýän zat dowam edip biler. Onuň ýörelgeleri dünýämyzyň tanaýan ýeke-täk sarsmaz zatlarydyr». Prophets and Kings, 548.

The fall of the United States (the false prophet) in verse forty-one was typified by 1449, and the fall of Egypt (the dragon) in verse forty-two was typified by 1453 and the papacy (the beast) comes to its end with none to help as typified by 1798. The false prophet and the dragon are brought down by trumpet powers, and the beast is brought down by a dragon power.

Birleşik Devletler’in (sahte peygamberin) kırk birinci ayetteki düşüşü 1449 ile tipolojik olarak gösterilmiştir; Mısır’ın (ejderhanın) kırk ikinci ayetteki düşüşü ise 1453 ile tipolojik olarak gösterilmiştir; ve papalık (canavar) da, 1798 ile tipolojik olarak gösterildiği üzere, yardım edecek hiç kimse olmaksızın sonuna gelir. Sahte peygamber ve ejderha borazan güçleri tarafından alaşağı edilir, canavar ise bir ejderha gücü tarafından alaşağı edilir.

The number four is a symbol of the dissolution of a kingdom. Alexander’s kingdom disintegrated into four kingdoms, and Egypt came down in the Red Sea in the fourth generation, and Israel is bowing to the sun in the fourth abomination of Ezekiel eight. The four generations of Protestantism and Republicans in the earth beast began in 1798 and ends at the soon-coming Sunday law for both horns. Ezekiel’s four sore judgments upon Jerusalem illustrate four judgments upon the United States, and those four judgments upon the sixth kingdom of Bible prophecy typify the four years from 1449 unto 1453 when the seventh kingdom of Bible prophecy agrees to give half their kingdom unto the papacy in a church and state relationship that the whore of Tyre reigns over.

Dört sany bir patyşalygyň dargamagynyň nyşanydyr. Aleksandryň patyşalygy dört patyşalyga bölünip dargady, Müsür bolsa dördünji nesilde Gyzyl deňizde heläk boldy, Ylhamçy Hezekiýeliň sekizinji babyndaky dördünji ýigrençli işde hem Ysraýyl güneşe baş egýär. Protestantlygyň dört nesli we ýerdäki wagşy haýwandaky Respublikanlar 1798-nji ýylda başlady we ýakynda geljek Ýekşenbe kanuny bilen iki şah üçinem tamamlanar. Hezekiýeliň Iýerusalime garşy çykarylan dört agyr hökümi Amerikanyň Birleşen Ştatlaryna garşy dört hökümi şekillendirýär, we Mukaddes Kitabyň pygamberligindäki altynjy patyşalyga garşy şol dört höküm, Mukaddes Kitabyň pygamberligindäki ýedinji patyşalyk Tiriň jelep aýalynyň höküm sürýän ybadathana-döwlet gatnaşyklarynda papalyga öz patyşalygynyň ýarysyny bermäge razy bolan 1449-njy ýyldan 1453-nji ýyla çenli dört ýyly öňden alamatlandyrýar.

The four years of 1449 unto 1453 represent the demise of the seventh kingdom at the Sunday law, and they also represent the period of the demise of the eighth kingdom from the Sunday law unto the close of probation. The conquering of Egypt, who is the world and also the dragon that is given to the papacy, is a fractal at the beginning of the period symbolized by the four years of 1449 unto 1453. This identifies the fall of Constantinople at the Sunday law, and then again when Michael stands up. When Michael stands up the four angels are fully released according to inspiration.

1449-njy ýyldan 1453-nji ýyla çenli bolan dört ýyl, Ýekşenbe güni baradaky kanun döwründe ýedinji patyşalygyň synmagyny aňladýar; şeýle hem olar, Ýekşenbe güni baradaky kanundan synag möhletiniň tamamlanýança sekizinji patyşalygyň synýan döwrüni hem aňladýar. Dünýä bolan we papalyga berlen aždarha hem bolan Müsüriň boýun egdirilmegi, 1449-njy ýyldan 1453-nji ýyla çenli bolan dört ýyl bilen alamatlandyrylan döwrüň başynda bir fraktaldyr. Bu, Konstantinopolyň gaçyşyny Ýekşenbe güni baradaky kanun döwründe, soň bolsa Mihail turanda-da kesgitleýär. Mihail turanda, ylham boýunça dört perişde doly boşadylýar.

> “I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

> “Men dört perişdäniň dört ýeli Isanyň mukaddes ýerdeki işi tamamlanýança saklajakdyklaryny, ondan soň bolsa ýedi ahyrky betbagtçylygyň geljekdigini gördüm.” Early Writings, 36.

Four divisions of Alexander’s kingdom, four trumpets upon Western Rome, four winds released on Eastern Rome, four sore judgments upon Jerusalem, four winds released when the papacy comes to its end with none to help. With these prophetic symbols set forth we will consider the second woe in the context of applying it at the soon coming Sunday law.

Aleksandranyň patyşalygynyň dört bölünişi, Günbatar Rimiň üstüne dört surnaý, Gündogar Rimiň üstüne boşadylan dört şemal, Iýerusalimiň üstüne dört agyr höküm, papalygyň hiç kimden kömek tapman öz soňuna gelýän wagty boşadylan dört şemal. Beýan edilen bu pygamberlik alamatlaryny nazara alyp, biz ikinji waýy ýakynda güýje girjek ýekşenbe kanunyna tatbiq etmek ýagdaýynda serederis.

## The Council of Florence

Florensiýa Maslahaty

In 1439, at the Council of Florence (also called the Union of Florence), representatives of the Eastern Orthodox Church (led by the Byzantine Emperor John VIII Palaiologos and the Patriarch of Constantinople) signed a formal decree of union with the Roman Catholic Church. They agreed to identify the Pope of Rome as the head (supreme authority) of the entire Church.

1439-njy ýylda, Florensiýa Geňeşinde (Florensiýa Bileleşigi hem diýilýär), Gündogar Prawoslaw buthanasynyň wekilleri (Wizantiýa imperatory Ioann VIII Paleolog we Konstantinopolyň Patriarhy tarapyndan ýolbaşçylyk edilýän) Rim Katolik buthanasy bilen birleşmek barada resmi karara gol çekdiler. Olar Rimiň Papasyny tutuş Buthananyň başy (ýokary ygtyýarlygy) hökmünde ykrar etmäge razy boldular.

> For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Ephesians 5:23.

> Sebäbi Mesih ýygnagyň Başy bolşy ýaly, är hem aýalyň başydyr; ol bedeniň Halasgäridir. Efesliler 5:23.

## The Nicene Creed

Nikýa ynanç beýannamasy

The Emperor and Patriarch accepted the “Filioque clause” in the Nicene Creed, which was an addition to the Nicene Creed, claiming that the Holy Spirit proceeds from the Father and the Son. The Nicene Creed is one of the most important and widely used statements within the history of the Catholic faith. The Nicene Creed is a formal summary of core Catholic beliefs. It was originally written to defend the truth about who Jesus Christ is. In 325, a major controversy arose because a priest named Arius taught that Jesus was created by God the Father and was not fully God.

Imperator we Patriarh Niken ynanç beýanyndaky “Filioque jümlesini” kabul etdiler; bu Niken ynanç beýanyna goşulan goşundy bolup, Mukaddes Ruhuň Atadan we Oguldan çykýandygyny öňe sürýärdi. Niken ynanç beýany katolik ynanjynyň taryhynda iň möhüm we iň giňden ulanylýan beýannamalaryň biridir. Niken ynanç beýany katolik ynanjynyň esasy ynançlarynyň resmi gysgaça beýanydyr. Ol ilkibaşda Isa Mesihiň kimdigi baradaky hakykaty goramak üçin ýazylypdy. 325-nji ýylda Arius atly bir ruhany Isanyň Ata Hudaý tarapyndan ýaradylandygyny we Onuň doly manyda Hudaý däldigini öwredendigi sebäpli uly jedel ýüze çykdy.

Emperor Constantine called the First Council of Nicaea to settle the issue. The council strongly affirmed that Jesus is fully God, “of the same substance” as the Father. The Creed was later expanded at the Council of Constantinople in 381. It is to be noted at this point; that the Nicene Creed was established in the history of Constantine the first, and it would be an issue for the last Constantine, who was Constantine the eleventh, who was the last Emperor of the eastern Byzantine Empire. Constantine the Great, who was the first is repeatedly set forth as a subject in Bible prophecy. He is the ruler at the beginning of the empire of the east and therefore typifies the ruler at the ending of the empire of the east. The fact that the Nicene Creed is an element of both the beginning and ending histories must be noted by a student of prophecy, if they understand the principle of alpha and omega.

Imperator Konstantin bu meseläni çözmek üçin Birinji Nikaýa Geňeşini çagyrdy. Geňeş Isa-nyň doly Hudaýdygyny, Ata bilen “bir mahyýetlidigini” berk tassyklady. Soňra 381-nji ýylda Konstantinopol Geňeşinde bu Ykrarname giňeldildi. Şu ýerde muny belläp geçmek gerek: Nikaýa Ykrarnamesi birinji Konstantiniň taryhynda berkidildi, we bu mesele gündogar Wizantiýa imperiýasynyň soňky Imperatory bolan, on birinji Konstantin, ýagny soňky Konstantin üçin hem mesele boljakdy. Beýik Konstantin, ýagny birinjisi, Mukaddes Kitap pygamberliklerinde gaýtalanyp goýlan tema hökmünde görkezilýär. Ol gündogar imperiýasynyň başyndaky hökümdardyr we şonuň üçin gündogar imperiýasynyň ahyryndaky hökümdary görnüş taýdan aňladýar. Nikaýa Ykrarnamesiniň hem başlangyç, hem-de soňky taryhlaryň bir bölegi bolmagy, eger pygamberlik öwrenýän adam alfa we omega ýörelgesine düşünýän bolsa, onuň tarapyndan hökman bellige alynmalydyr.

In 381, the Nicene Creed was updated with the doctrine of Purgatory, the doctrine of the Eucharist, with the acceptance of the use of unleavened bread for the Eucharist, which was a Latin practice. The Creed of 381 also accepted the Catholic understanding of original sin and the afterlife. It ended with this key line: “We also define that the holy apostolic see and the Roman Pontiff holds the primacy over the whole world and is the true vicar of Christ.”

381-nji ýylda Nikeýa ynanç beýany täzelendi we oňa Purgatoriýa taglymaty, Ýewharistiýa taglymaty, şeýle hem Ýewharistiýa üçin hamyrsyz çöregiň ulanylmagynyň kabul edilmegi goşuldy; bu bolsa latyn dessurydy. 381-nji ýylyň ynanç beýany ilkinji günä hem-de ahyret baradaky katolik düşünjesini hem kabul etdi. Ol şu möhüm sözler bilen tamamlandy: “Biz hem mukaddes apostollyk tagtynyň we Rim Pontifiniň tutuş dünýäniň üstünden birinjilige eýedigini we onuň Mesihiň hakyky wekili bolandygyny kesgitleýäris.”

At the Council of Florence another updated version was signed on July 6, 1439, 14 years before Constantinople fell to the Ottoman Turks in 1453. The union was signed under heavy political pressure. The Byzantine Empire was desperate for military help from the West against the advancing Ottomans. When the Greek delegates returned home, the agreement was strongly rejected by the majority of the clergy, monks, and ordinary people in the East. Most of the bishops who signed it later withdrew their support. The union was never fully implemented and was formally repudiated by the Eastern Orthodox Church in the following years. By the time Constantinople fell in 1453, the union had already effectively collapsed. It is often described by historians as a political union that failed due to deep theological, cultural, and popular resistance.

Florensiýa Geňeşinde 1439-njy ýylyň 6-njy iýulynda, 1453-nji ýylda Konstantinopol osmanly türkleriň eline geçmezinden 14 ýyl öň, täzeden işlenip taýýarlanan nobatdaky görnüşe gol çekildi. Bu birleşik agyr syýasy basyş astynda baglaşyldy. Wizantiýa imperiýasy öňe süýşüp barýan osmanlylara garşy Günbatardan harby kömegiň berilmegine örän mätäçdi. Grek wekilleri öýlerine dolanyp baranlarynda, bu ylalaşyk Gündogardaky ruhanylaryň, monahlaryň we ýönekeý halkyň aglabasy tarapyndan berk ret edildi. Oňa gol çeken ýepiskoplaryň köpüsi soňradan öz goldawlaryny yzyna aldylar. Bu birleşik hiç wagt doly durmuşa geçirilmedi we soňraky ýyllarda Gündogar prawoslaw ybadathanasy tarapyndan resmi taýdan ret edildi. 1453-nji ýylda Konstantinopol ýykylan mahalyna çenli bu birleşik eýýäm iş ýüzünde dargapdy. Taryhçylar ony köplenç çuňňur teologik, medeni we halk köpçüliginiň garşylygy sebäpli başa barmadyk syýasy birleşik hökmünde häsiýetlendirýärler.

At the First Council of Nicaea of 325 the Nicene Creed was adopted. It is marked five years before the year 330, when the 360 years of Daniel eleven, verse twenty-four, represented as a “time” concluded.

325-nji ýylda geçirilen Nikaýanyň Birinji Geňeşinde Nikaýa ynanç beýany kabul edildi. Bu waka, Daniýeliň on birinji baby, ýigrimi dördünji aýatda “wagt” hökmünde görkezilen 360 ýylyň tamamlanan 330-njy ýylyndan bäş ýyl öňe degişli edilip bellenendir.

> 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 bereketli ýerlerine-de parahatlyk bilen girer; ol öz atalarynyň-da, atalarynyň atalarynyň-da etmändiklerini eder; olara olja, talaň we baýlyk paýlar; hawa, ol berkitmelere garşy öz niýetlerini belli bir wagta çenli düzer. Daniel 11:24.

The year 31 BC and 330 both mark the “time appointed” of verses twenty-seven and twenty-nine of Daniel eleven.

Miladydan öňki 31-nji ýyl hem-de 330-njy ýyl ikisi-de Daniýel on birinji bapdaky ýigrimi ýedinji we ýigrimi dokuzynjy aýatlardaky “bellenen wagty” görkezýär.

> And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. … At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:27, 29.

> Bu iki patyşanyň hem ýürekleri ýamanlyk etmäge meýilli bolar, olar bir saçagyň başynda ýalan sözlärler; emma bu üstün çykmaz, çünki ahyrýeti heniz bellenen wagtda bolar. … Bellenen wagtda ol ýene dolanyp, günorta garşy geler; emma bu öňküsi ýaly-da, soňkysy ýaly-da bolmaz. Daniel 11:27, 29.

The beginning (330) and ending (1449–1453) of the prophetic line of eastern Rome is represented by the first and last emperor Constantine. The alpha and omega of the prophetic line of eastern Rome, called the Byzantine Empire is connected to the ending of the three hundred and sixty-years Imperial Rome ruled supremely from the battle of Actium in 31 BC unto the year 330, and then onward to 1453. Before the battle of Actium in 31 BC Mark Antony and Augustus Ceasar spoke lies at one table that did not prosper. Before the year 330, in 325 the Nicene Creed was adopted. Before the year 1453 the updated version of the very same Nicene Creed was adopted. Before 31 BC two political figures told lies at one table. In 325 the spiritual lies were told at one table. Those two witnesses identify the political and spiritual lies that were adopted in 1439 at the Council of Florence. That updated Nicene Creed was called the Decree of Union.

Gündogar Riminiň pygamberlik setiriniň başlangyjy (330) we soňy (1449–1453) birinji we iň soňky imperator Konstantin arkaly şekillendirilýär. Wizantiýa imperiýasy diýlip atlandyrylýan Gündogar Riminiň pygamberlik setiriniň alfasydyr omegasy miladydan öňki 31-nji ýylda Aktium söweşinden başlap 330-njy ýyla çenli iň ýokary häkimiýet bilen dolandyran üç ýüz altmyş ýyllyk Imperiýa Riminiň soňuna, soňra bolsa 1453-nji ýyla çenli bolan dowamyna baglanyşýar. Miladydan öňki 31-nji ýylda bolan Aktium söweşinden öň Mark Antoniý we Awgust Sezar bir saçagyň başynda netije bermedik ýalanlary sözlediler. 330-njy ýyldan öň, 325-nji ýylda, Nikýa ynanç beýany kabul edildi. 1453-nji ýyldan öň şol bir Nikýa ynanç beýanynyň täzelenen görnüşi kabul edildi. Miladydan öňki 31-nji ýyldan öň iki syýasy şahs bir saçagyň başynda ýalan sözledi. 325-nji ýylda ruhy ýalanlar bir saçagyň başynda aýdyldy. Şol iki şaýat 1439-njy ýylda Florensiýa soborynda kabul edilen syýasy we ruhy ýalanlary kesgitleýär. Şol täzelenen Nikýa ynanç beýany Birlik hakynda Perman diýlip atlandyryldy.

The first waymark of lies at one table came before 31 BC, and was between two political factions of pagan Rome. The time appointed for those lies was 31 BC, and it consisted of Augustus, a symbol of Rome against a confederacy of a man and woman representing Egypt. The second set of lies was 325, and the time appointed was 330. The third set of lies was in 1439, and the time appointed was 1449–1453. Those at the table in 1439 represented western and eastern Rome, with eastern Rome seeking a political goal, by agreeing to a religious argument. 31 BC, followed by 330 and then 1453 represent a triple application of the line of Rome.

Bir saçak başyndaky ilkinji ýalanlar 31-nji ýyl b.e.ö.-den öň bolup geçdi we olar butparaz Rimiň iki syýasy toparynyň arasynda boldy. Şol ýalanlar üçin bellenilen wagt b.e.ö. 31-nji ýyl bolup, ol Müsüri görkezýän erkek bilen aýalyň konfederasiýasyna garşy Rimiň nyşany bolan Awgustdan ybaratdy. Ýalanlaryň ikinji toplumy 325-nji ýylda boldy, bellenilen wagty bolsa 330-njy ýyl boldy. Ýalanlaryň üçünji toplumy 1439-njy ýylda boldy, bellenilen wagty bolsa 1449–1453-nji ýyllar boldy. 1439-njy ýylda saçak başynda bolanlar günbatar we gündogar Rimi aňladýardy; gündogar Rim bolsa dini jedel bilen ylalaşmak arkaly syýasy bir maksada ýetmäge çalyşýardy. B.e.ö. 31-nji ýyl, onuň yzyndan 330-njy ýyl, soňra bolsa 1453-nji ýyl gelmek bilen, Rimiň çyzygynyň üç esse ulanylyşyny aňladýar.

The political threat of the alliance of Marc Antony and Cleopatra, typified the spiritual threat of the heresy of Arianism in 325, which in turn typified the political and religious threat of the Islamic Turks in 1439.

Mark Antoniý bilen Kleopatranyň bileleşiginiň syýasy howpy, 325-nji ýylda Ariançylyk bidgatçylygynyň ruhy howpunyň nusgasy boldy; bu hem öz gezeginde 1439-njy ýylda yslam türkleriniň syýasy we dini howpunyň nusgasy boldy.

The doctrines of the Nicene Creed are lies and there is no truth in them. The document signed on July 6, 1439, at the Council of Florence was called the Decree of Union and represented the same lies and more. When the delegates returned to Constantinople in 1439, they were met with anger and accusations of betrayal. The saying went around: “Better the Turkish turban than the Pope’s mitre.”

Nikaýa ynam beýannamasynyň taglymatlary ýalandyr we olarda hiç hili hakykat ýokdur. 1439-njy ýylyň 6-njy iýulynda Florensiýa maslahatynda gol çekilen resminama Bileleşik hakyndaky Perman diýlip atlandyryldy we şol bir ýalanlary hem-de ondan-da köpüsini beýan edýärdi. 1439-njy ýylda wekiller Konstantinopola gaýdyp gelenlerinde, olar gaharyň we dönüklikde aýyplamalaryň garşysyna duş geldiler. Şeýle söz ýaýrady: “Papyň mitrasyndan türk sellesi gowudyr.”

The union was signed mainly because the Byzantine Emperor desperately needed Western military help against the Ottomans. Once it became clear that very little (or no) military aid was coming, support for the union evaporated. In 1450–1451, several Eastern synods rejected the union, and after Constantinople fell in 1453, the union was completely abandoned. The ultimate outcome of the Decree of Union of Florence is considered by the Eastern Orthodox Church as a failed and rejected council. It is not recognized as valid. The Roman Catholic Church, however, still considers it a valid ecumenical council.

Birleşme, esasan, Wizantiýa Imperatorynyň Osmanlylara garşy Günbataryň harby kömegine juda mätäç bolandygy sebäpli gol çekildi. Örän az harby kömegiň (ýa-da asla hiç hili kömegiň) geljekdigi aýan bolandan soň, birleşmä bolan goldaw puja çykdy. 1450–1451-nji ýyllarda birnäçe Gündogar sinodlary birleşmäni ret etdi, hem-de 1453-nji ýylda Konstantinopolyň ýykylmagyndan soň, birleşme doly terk edildi. Florensiýanyň Birleşme Dekretiniň ahyrky netijesi Gündogar Pravoslaw Kilisesi tarapyndan başa barmadyk we ret edilen bir sobor hökmünde hasap edilýär. Ol ygtybarly diýlip ykrar edilmeýär. Şeýle-de bolsa, Rim Katolik Kilisesi ony henizem ygtybarly ekumeniki sobor hasap edýär.

We are setting the logic to understand how the prophetic characteristics of the second woe are repeated in the history of the third woe. The one-hundred-and-fifty-year prophecy of the first woe began on July 27, 1299 and ended on July 27, 1449.

Biz ikinji hasratyň pygamberlik häsiýetleriniň üçünji hasratyň taryhynda gaýtalanyp görkezilýändigine düşünmek üçin mantygy belleýäris. Birinji hasratyň ýüz elli ýyllyk pygamberligi 1299-njy ýylyň 27-nji iýulynda başlap, 1449-njy ýylyň 27-nji iýulynda tamamlandy.

## 1449

1449

Constantine XI Palaiologos was born in 1404 and reigned from January, 1449 unto May 29, 1453. He was the final emperor of the Eastern Roman (Byzantine) Empire, which had lasted over 1,100 years. He bravely led the defense of Constantinople during the Ottoman siege in 1453 with only about 7,000 to 8,000 defenders against Mehmed II’s army of 80,000 plus. He died fighting on the city walls on May 29, 1453 when Constantinople finally fell. His body was never conclusively identified. His death marked the end of the Roman Empire (the last direct continuation of the empire founded by Augustus in 27 BC).

Konstantin XI Palaiologos 1404-nji ýylda doguldy we 1449-njy ýylyň ýanwar aýyndan 1453-nji ýylyň 29-njy maýyna çenli hökümdarlyk etdi. Ol 1,100 ýyldan gowrak dowam eden Gündogar Rim (Wizantiýa) imperiýasynyň iň soňky imperatorydy. Ol 1453-nji ýylda Osmanly gabawy wagtynda Konstantinopolyň goragyna gaýduwsyzlyk bilen ýolbaşçylyk etdi; onuň elinde bary-ýogy takmynan 7,000-den 8,000-e çenli goragçy bardy, emma Mehmed II-niň goşuny 80,000-den hem artykdy. Ol 1453-nji ýylyň 29-njy maýynda, Konstantinopol ahyrsoňy ýykylanda, şäher diwarlarynda söweşip ýörkä wepat boldy. Onuň jesedi hiç haçan anyk kesgitlenmedi. Onuň ölümi Rim imperiýasynyň soňuna yşarat etdi (miladydan öňki 27-nji ýylda Awgust tarapyndan esaslandyrylan imperiýanyň iň soňky göni dowamydy).

He is remembered in Greek history and Orthodox tradition as a heroic figure — often called “the Marble Emperor” in legend (the belief that he will one day return to save Constantinople).

Ol grek taryhynda we prawoslaw däbinde gahryman şahsyýet hökmünde ýatlanýar — rowaýatlarda köplenç “Mermer Imperator” diýlip atlandyrylýar (onuň bir gün dolanyp gelip Konstantinopoly halas etjekdigi baradaky ynanç).

John VIII Palaiologos (1392–1448) was the second-to-last Byzantine Emperor who reigned from 1425–1448. He was the eldest son of Emperor Manuel II Palaiologos and the older brother of Constantine XI. John VIII spent most of his reign desperately trying to save the dying Byzantine Empire from the Ottomans. In 1439, he personally traveled to Italy and presided over the Council of Florence, where he and the Eastern Orthodox delegation temporarily agreed to reunite with the Roman Catholic Church and accept the Pope as head of the Church. Constantine the Great had also presided over the Council of Nicaea. John VIII hoped this union with the papacy would bring Western military help against the Turks, but the union was deeply unpopular back in Constantinople and ultimately failed. John VIII died in 1448 (of natural causes), just five years before Constantinople fell in 1453. His brother Constantine XI then became emperor and died defending the city.

Ioann VIII Palaiologos (1392–1448) 1425–1448-nji ýyllarda höküm süren, Wizantiýanyň soňdan ikinji imperatorydy. Ol imperator Manuel II Palaiologosyň uly ogly we Konstantin XI-iň agasydy. Ioann VIII öz hökümdarlygynyň aglaba bölegini ölmek barýan Wizantiýa imperiýasyny osmanlylardan halas etmäge umytsyzlykda çalyşmak bilen geçirdi. 1439-njy ýylda ol hut özi Italiýa syýahat edip, Florensiýa Soboryna baştutanlyk etdi; şol ýerde ol we Gündogar prawoslaw wekiliýeti wagtlaýynça Rim katolik ybadathanasy bilen gaýtadan birleşmäge we Papany Ybadathananyň başlygy hökmünde kabul etmäge razy boldular. Beýik Konstantin hem Nikaýa Soboryna baştutanlyk edipdi. Ioann VIII papalyk bilen bu birleşigiň türklere garşy Günbataryň harby kömegini getirjekdigine umyt baglaýardy, emma bu birleşik Konstantinopolda örän meşhur däl bolup, ahyrsoňy başa barmady. Ioann VIII 1448-nji ýylda (tebigy sebäplerden) aradan çykdy, bu bolsa 1453-nji ýylda Konstantinopolyň ýykylmagyndan bary-ýogy bäş ýyl öň bolupdy. Şondan soň onuň dogany Konstantin XI imperator boldy we şäheri gorap durka heläk boldy.

When John VIII died in 1448, his brother Constantine XI was chosen as successor. By 1448 the Byzantine Empire was a tiny vassal state, and the Ottomans had significant influence over who sat on the throne in Constantinople. On July 27, 1449, a very significant political event occurred in the final years of the Byzantine Empire. The Byzantine Emperor John VIII Palaiologos had died earlier in 1448. His brother, Constantine XI Palaiologos (the last emperor), was proclaimed emperor in Constantinople. However, before Constantine XI officially ascended the throne, he sent ambassadors to the Ottoman Sultan (Murad II) and requested permission to reign. The Sultan granted that permission, and only then was Constantine XI formally crowned and recognized as emperor. This act was seen as the voluntary surrender of Byzantine independence. For the first time, a Byzantine emperor openly acknowledged that he ruled only by permission of the Ottoman Turks. Just four years later, in 1453, Constantinople fell to the Ottomans.

Ioann VIII 1448-nji ýylda aradan çykanda, onuň ýerine mirasdüşer hökmünde dogany Konstantin XI saýlandy. 1448-nji ýyla gelinende, Wizantiýa imperiýasy örän kiçi bir wassaL döwletine öwrülipdi, we Osmanlylar Konstantinopolda tagtda kimiň oturjakdygyna ep-esli täsir edip başlapdylar. 1449-njy ýylyň 27-nji iýulynda, Wizantiýa imperiýasynyň soňky ýyllarynda örän möhüm syýasy waka bolup geçdi. Wizantiýa imperatory Ioann VIII Palaiologos 1448-nji ýylyň dowamynda has öň aradan çykypdy. Onuň dogany Konstantin XI Palaiologos (iň soňky imperator) Konstantinopolda imperator diýlip yglan edildi. Şeýle-de bolsa, Konstantin XI tagta resmi taýdan çykmazdan ozal, Osmanly soltanyna (Murad II) ilçileri iberip, höküm sürmäge rugsat sorady. Soltan bu rugsady berdi, diňe şondan soň Konstantin XI resmi taýdan täç geýdirilip, imperator hökmünde ykrar edildi. Bu hereket Wizantiýa garaşsyzlygynyň meýletin tabyn edilmegi hökmünde görüldi. Ilkinji gezek bir Wizantiýa imperatory özüniň diňe Osmanly türkleriniň rugsady bilen höküm sürýändigini aç-açan boýun aldy. Diňe dört ýyl geçenden soň, 1453-nji ýylda Konstantinopol Osmanlylaryň eline geçdi.

Three hundred and ninety-one years and fifteen days after July 27, 1449, on August 11, 1840, the Turks sought protection from Egypt by submitting to the four great European powers, thus fulfilling the prophecy of an hour, day, month and year. We have now set the logic in place to apply the first and second woe at the soon coming Sunday law. Peter as a symbol of the one hundred and forty-four thousand represents the movement of the third angel and William Miller represents the movement in the first and second angels. Both movements are associated with “keys.”

1449-njy ýylyň 27-nji iýulyndan soň üç ýüz togsan bir ýyl we on bäş gün geçip, 1840-njy ýylyň 11-nji awgustynda türkler dört beýik Ýewropa döwletine tabyn bolup, Müsürden gorag islediler; şeýlelikde bir sagat, bir gün, bir aý we bir ýyl baradaky pygamberligi ýerine ýetirdiler. Indi biz ýakyn wagtda çykjak ýekşenbe kanunynda birinji we ikinji jebri ulanmak üçin mantygy öz ornuna goýduk. Petrus ýüz kyrk dört müňüň nyşany hökmünde üçünji perişdäniň hereketini aňladýar, William Miller bolsa birinji we ikinji perişdelerde bolan hereketi aňladýar. Iki hereket hem “açarlary” bilen baglanyşyklydyr.

> And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

> Dawudyň öýüniň açaryny onuň egnine goýaryn; şonda ol açar, hiç kim ýapyp bilmez; ol ýapar, hiç kim açyp bilmez. Işaýa 22:22.

> And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:18, 19.

> Saňa hem aýdýaryn: sen Petrusyň, Men Öz ybadathana-my şu gaýanyň üstünde bina ederin; dowzahyň derwezeleri oňa garşy durup bilmez. Men saňa Gökleriň Patyşalygynyň açarlaryny bererin; ýerde näme baglasaň, gökde-de baglanan bolar; ýerde näme çözseň, gökde-de çözülen bolar. Matta 16:18, 19.

We will approach the battle of Nineveh in the next article as the “key” that not only opens the bottomless pit, but as the prophetic key that aligns the entire testimony of Daniel eleven into perfect order. In Miller’s dream the “key” attached to the casket was Miller’s method of Bible study. Proof texting of the Millerite history combined with “line upon line” in the history of the third angel is the key that allows the key of Revelation nine to unlock and align the hidden history of verse forty’s external message into order.

Indiki makalada biz Ninewäniň söweşine diňe bir tükeniksiz çuňlugy açýan “açar” hökmünde däl, eýsem Danyýel on birinji bapdaky ähli şaýatlygy kämil tertibe laýyk getirýän pygamberlik açary hökmünde çemeleşeris. Milleriň düýşünde sandyga birikdirilen “açar” Milleriň Mukaddes Kitaby öwreniş usulydy. Milleritler taryhynyň subutnama aýatlary bilen üçünji perişdäniň taryhyndaky “setir üstüne setir” usulynyň birleşmegi, Ylham kitaby dokuzynjy bapyň açarynyň kyrkynjy aýatyň daşarky habarynyň gizlin taryhyny açyp, tertibe laýyk getirmegine mümkinçilik berýän açardyr.

We will continue our considerations in the next article.

Indiki makalada öz garaýyşlarymyzy dowam etdireris.

> “To the prophet the wheel within a wheel, the appearances of living creatures connected with them, all seemed intricate and unexplainable. But the hand of Infinite Wisdom is seen among the wheels, and perfect order is the result of its work. Every wheel works in perfect harmony with every other.” Testimonies to Ministers, 214.

> “Pygambere tigriň içindäki tigir, olar bilen baglanyşykly diri jandarlaryň görnüşleri — bularyň ählisi çylşyrymly we düşündirip bolmajak ýaly bolup göründi. Emma Çäksiz Hikmetiň eli tigirleriň arasynda görünýär, hem-de Onuň işiniň netijesi kämil tertipdir. Her bir tigir beýleki her bir tigir bilen doly sazlaşykda işleýär.” Testimonies to Ministers, 214.

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