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# The Hidden History of Verse Forty - Number Fourteen

Kyrkynjy Aýatyň Gizlin Taryhy — On Dördünji San

The Second Woe - Part One

Ikinji Hasrat — Birinji Bölüm

Author

Jeff Pippenger

Published

June 5, 2026

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In the previous article, we aligned the prophetic characteristics of the fifth trumpet, which is the first woe, with the soon-coming Sunday law. Considering the fifth trumpet as the first of the last three trumpets from the approach that the first illustrates the last, aligns the prophetic role of Islam of the first woe with the earthquake of Revelation eleven. I received an email from a friend the day after we discussed this article of the Sabbath meeting, and my friend was also trying to align the sixth trumpet, which is the second woe, with the soon-coming Sunday law. This is a valid approach, for the last three trumpets are three woes.

Öňki makalada biz birinji hasrat bolan bäşinji surnaýyň pygamberlik aýratynlyklaryny ýakyn wagtda geljek Ýekşenbe kanuny bilen gabat getirdik. Bäşinji surnaýa soňky üç surnaýyň birinjisi hökmünde, ýagny birinjiniň soňkyny şekillendirýändigi nukdaýnazaryndan garamak, birinji hasratdaky Yslamyň pygamberlik hyzmatyny Ylham on birinji bapdaky ýer titremesi bilen gabatlaşdyrýar. Bu makalany Şenbe güni ýygnagynda ara alyp maslahatlaşanymyzdan ertesi gün bir dostumdan elektron hat aldym, we şol dostum hem ikinji hasrat bolan altynjy surnaýy ýakyn wagtda geljek Ýekşenbe kanuny bilen gabat getirmäge synanyşýardy. Bu dogry çemeleşmedir, çünki soňky üç surnaý üç hasratdyr.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> Men görüp durdum, asmanyň ortasy bilen uçup barýan bir perişdäni eşitdim; ol güýçli ses bilen şeýle diýýärdi: Ýeriň ýüzünde ýaşaýanlaryň başyna bela, bela, bela gelsin! Çünki heniz surnaý çalmaly bolan üç perişdäniň beýleki surnaý sesleri ýetip gelýär. Ylham 8:13.

The last three trumpets are a distinct symbol within the seven trumpets as are the last three churches distinct from the first four and the last three seals are distinct from the seven seals. This prophetic truth has been often addressed through the years. Along with considering the light produced by considering the first and third woe as an alpha and an omega symbol, we must also consider the three woes as a triple application of prophecy.

Soňky üç surnaý, ýedi surnaýyň içinde aýratyn bir nyşandyr; edil soňky üç ýygnagyň ilkinji dördüsinden aýratyn bolşy ýaly, hem-de soňky üç möhüriň ýedi möhüriň içinde aýratyn bolşy ýaly. Bu pygamberlik hakykaty ýyllaryň dowamynda köp gezek beýan edilip gelindi. Birinji we üçünji hasraty alfa hem omega nyşany hökmünde göz öňünde tutmakdan döreýän nury seljermek bilen birlikde, biz üç hasraty hem pygamberligiň üç esse ulanylyşy hökmünde göz öňünde tutmalydyrys.

A triple application of prophecy identifies that all the prophetic characteristics of the first and second woe will exist in the third woe. The first woe was Islam of Arabia and the second woe was Islam of Turkey. The first woe was to “torment” and the second woe was to “kill” a third part of men.

Pygamberligiň üç gatly ulanylyşy birinji we ikinji hasrata degişli ähli pygamberlik häsiýetleriniň üçünji hasratda hem boljakdygyny görkezýär. Birinji hasrat Arabystanyň Yslamy, ikinji hasrat bolsa Türkiýäniň Yslamy bolupdy. Birinji hasrat «ezýet bermek», ikinji hasrat bolsa adamlaryň üçden bir bölegini «öldürmek» üçin niýetlenipdi.

## Torment of the First Woe

Birinji Hasradyň Ezýeti

> And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. … And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. Revelation 9:5, 10.

> Olara bulary öldürmek däl-de, bäş aýlap ezýet bermek tabşyryldy; olaryň ezýeti adamy çakýan içýanyň ezýeti ýalydy. … Olar içýanlaryňky ýaly guýruklara eýediler, guýruklarynda neşterler bardy; olaryň güýji bäş aýlap adamlara zyýan bermäge ýetýärdi. Ylham 9:5, 10.

## Death of the Second Woe

Ikinji Wahanyň Ölümi

> And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. … By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths. Revelation 9:15, 18.

> Şonda dört perişde boşadıldı; olar adamzadyň üçden bir bölegini öldürmek üçin bir sagat, bir gün, bir aý we bir ýyl üçin taýýarlanyp goýlupdy. … Ine, şu üç bela arkaly adamzadyň üçden bir bölegi olaryň agyzlaryndan çykýan otdan, tüsseden we kükürtden öldürüldi. Ylham 9:15, 18.

The two thirds of men that were not killed, did not repent.

Öldürilmedik adamlarning üçten iki bölegi toba etmidi.

> And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts. Revelation 9:20, 21.

> Bu belalar bilen öldürilmedik galan beýleki adamlar bolsa, jynlara, altyndan, kümüşden, bürünçden, daşdan we agaçdan ýasalan butlara, ýagny ne görüp, ne eşidip, ne-de ýöreyp bilýän zatlara sežde etmezlik üçin, öz elleriniň işlerinden toba etmediler. Şeýle hem olar öz adam öldürmelerinden, jadylaryndan, ahlaksyzlyklaryndan we ogrulyklaryndan-da toba etmediler. Ylham 9:20, 21.

The seven trumpets typify the seven last plagues, and in verse twenty the trumpets are called plagues. The United States is one third of the threefold union of the dragon, beast and false prophet, and it is killed as the sixth kingdom at the Sunday law. Its death was brought about because of false worship, typified by “the works of their hands,” the “worship” of “devils and idols of gold, and silver, and brass, and stone, and of wood,” of “murders,” “sorceries,” “fornication” and “theft.”

Ýedi surna soňky ýedi bela nyşanlaýar, we ýigriminji aýatda surnalara bela diýilýär. Amerikanyň Birleşen Ştatlary aždarhanyň, haýwanyň we galp pygamberiň üç taraplaýyn birleşiginiň üçden biridir, hem-de ol Ýekşenbe kanuny wagtynda altynjy patyşalyk hökmünde öldürilýär. Onuň ölümi galp ybadat sebäpli getirildi; bu bolsa “elleriniň işleri”, “şeytanlara we altyndan, kümüşden, misden, daşdan we agaçdan edilen butlara” “ybadat etmek”, “adam öldürmeler”, “jadygöýlükler”, “zyna” we “ogurlyk” bilen nyşanlandy.

False worship, typified by Sunday worship is the “cause” that is to be repented of, but they repented not, so the “effect” is the torment and death brought by the locusts of Islam. Though one third of men, the United States is killed at the Sunday law the other two thirds does not repent.

Ýekşenbe gününe ybadat bilen nusgalanan galp ybadat toba edilmegi zerur bolan “sebäpdir”, emma olar toba etmediler; şonuň üçin “netije” Yslamyň çekirtgeleri tarapyndan getirilen azap we ölümdir. Adamzadyň üçden biri, ýagny Amerikanyň Birleşen Ştatlary, ýekşenbe kanuny wagtynda heläk edilse-de, galan üçden iki bölegi toba etmeýär.

## Woes and Angels

Hasratlar we Perişdeler

The first and second woes correspond to the first and second angels of Millerite history, and that history is repeated to the very letter in the history of the one hundred and forty-four thousand. The history of the one hundred and forty-four thousand is the history of the third angel and corresponds to the third woe. Just as the waymarks of the Millerite history are repeated in the history of the one hundred and forty-four thousand, so too, the waymarks of the first and second woes will be repeated in the history of the third angel.

Birinji we ikinji hasratlar Millerit taryhynyň birinji we ikinji perişdelerine laýyk gelýär, we şol taryh ýüz kyrk dört müňüň taryhynda iň ownuk jikme-jigine çenli gaýtalanýar. Ýüz kyrk dört müňüň taryhy üçünji perişdäniň taryhydyr we üçünji hasrata laýyk gelýär. Millerit taryhynyň ýol belgileri ýüz kyrk dört müňüň taryhynda gaýtalanşy ýaly, edil şonuň ýaly-da, birinji we ikinji hasratlaryň ýol belgileri hem üçünji perişdäniň taryhynda gaýtalanylar.

> “The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104.

> “Birinji we ikinji habarlamalar 1843-nji we 1844-nji ýyllarda berildi, biz bolsa häzirki wagtda üçünji habarlamanyň yglanynyň astyndadyrys; emma üçüsiniň hem heniz yglan edilmegi zerurdyr. Olar hakykaty gözleýänlere gaýtadan beýan edilmelidigi häzirki wagtda hem öňküsi ýaly örän wajypdyr. Biz ýazgy we ses arkaly bu yglany ýaňlandyrmaly, olaryň tertibini hem-de bizi üçünji perişdäniň habaryna getirýän pygamberlikleriň ulanylyşyny görkezmelidiris. Birinji we ikinjisiz üçünji bolup bilmez. Bu habarlary biz dünýä neşirler arkaly, wagyz çykyşlarynda bermelidiris, pygamberlik taryhynyň ugrunda bolup geçen zatlary we boljak zatlary görkezip.” Selected Messages, book 2, 104.

Our work as students of prophecy is to combine the first and second angels’ messages into the third angel’s message. Without the first two messages you cannot have a third message, for “there cannot be a third without the first and second.” This is true in terms of ‘sequence,’ for if there is no first and second, then the third is actually the first. It is also true in terms of ‘content,’ for the prophetic characteristics of the first and second identify the characteristics of the third. Mathematically there is no third without a first and second, and prophetically there are no waymarks in the third angel, if the waymarks of the first and second are left out.

Pygamberlik habarlaryny öwrenijiler hökmünde biziň işimiz birinji we ikinji perişdeleriň habarlaryny üçünji perişdäniň habaryna birleşdirmekdir. Birinji iki habar bolmasa, üçünji habar bolup bilmez, çünki “birinji we ikinji bolmasa, üçünji hem bolup bilmez.” Bu “yzygiderlilik” nukdaýnazaryndan dogrudyr, çünki birinji we ikinji ýok bolsa, onda üçünji hakykatda birinji bolýar. Şeýle hem bu “mazmun” nukdaýnazaryndan dogrudyr, çünki birinji we ikinjiniň pygamberlik häsiýetleri üçünjiniň häsiýetlerini kesgitleýär. Matematik taýdan birinji we ikinji bolmazdan üçünji ýokdur, pygamberlik taýdan bolsa, birinji bilen ikinjiniň ýol belgileri goýulyp gidilse, üçünji perişdäniň habarynda hem ýol belgileri ýokdur.

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

> “Hudaý Ylham 14-däki habarlara pygamberlik hatarynda öz ornuny berendir, we olaryň işi bu ýeriň taryhynyň soňuna çenli bes edilmeli däldir. Birinji we ikinji perişdäniň habarlary häzirki wagt üçin hem heniz hakykatdyr, we olar munuň yzysüre gelýän bilen ugurdaş dowam etmelidir. Üçünji perişde öz duýduryşyny gaty ses bilen yglan edýär. Ýahýa şeýle diýdi: ‘Bulardan soň, men başga bir perişdäniň gökden inip gelýändigini gördüm; onuň uly güýji bardy, we ýer onuň şöhraty bilen ýagtyldy.’ Bu nurlanmakda, üç habaryň hemmesiniň nury birleşýär.” The 1888 Materials, 803, 804.

Our work is to show “in the line of prophetic history the things that have been” in the movement of the Millerites, “and the things that will be” in the movement of the one hundred and forty-four thousand.

Biziň işimiz, Milleritleriň hereketinde “pygamberlik taryhynyň ugrunda bolup geçen zatlary” we ýüz kyrk dört müňüň hereketinde bolsa “boljak zatlary” görkezmekdir.

> “The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

> “Reb dünýäni onuň etmişi üçin jezalandyrmaga ýakyndyr. Ol özlerine berlen nury we hakykaty ret eden dini jemagatlary jezalandyrmaga ýakyndyr. Birinji, ikinji we üçünji perişdeleriň habarlaryny birleşdirýän beýik habar dünýä berilmelidir. Bu biziň işimiziň esasy mazmuny bolmalydyr.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

The combining of the message of the first and second angel is what lightens the earth when the angel of Revelation eighteen descends. She stated, “‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The “illumination” associated with “the earth” being “lightened” is accomplished when “the light of all three messages is combined.” The work of combining line upon line, the three messages, by bringing the Millerite history into parallel with the history of the one hundred and forty-four thousand is also to be accomplished with the three woes.

Birinji we ikinji perişdäniň habarynyň birleşdirilmegi, Ylham on sekizinji bapdaky perişde aşak inende, ýeri nurlandyrýan zatdyr. Ol şeýle diýdi: “‘Bulardan soňra,’ diýip Ýahýa aýtdy, ‘men başga bir perişdäniň asmandan inýändigini gördüm; onuň uly güýji bardy, ýer onuň şöhraty bilen nurlandy.’ Bu nurlandyryşda, üç habaryň hemmesiniň nury birleşdirilýär.” “Ýeriň” “nurlanmagy” bilen baglanyşykly bu “nurlandyryş”, “üç habaryň hemmesiniň nury birleşdirilende” amala aşýar. Setir üstüne setir, bu üç habary birleşdirmek işi, Milleritleriň taryhyny ýüz kyrk dört müňüň taryhy bilen deňeşdirip parallel getirmek arkaly, üç hasrat babatda hem amala aşyrylmalydyr.

The fall of Babylon, as proclaimed by the second angel cannot be separated from the message of the first angel. The message of the first angel identified the Second Coming of Christ in 1843, and when the message failed, the effect of the message produced the fall of the Protestant churches. The effect was the second angel, the cause was the failure of the first angel. Had there been no first angel, there would have been no fall of Babylon as proclaimed by the second angel. The element that bound the cause and effect together was “time.” The “time” (1843) failed to materialize and that failure produced the “effect.” The “cause” was the error of identifying that the three prophecies which Miller had incorrectly concluded would end around 1843. Those three prophecies of 1335, 2300, and the 2520 years Miller had believed would terminate with Christ's coming in the clouds in 1843. When the time prophecies Miller had incorrectly understood failed, it provided the reason for the Protestants to reject the message of the first angel, and the second angel arrived. The first angel was the “cause” and the second was the “effect.”

Ikinji perişdä tarapyndan yglan edilen Wawilonyň ýykylşy birinji perişdäniň habaryndan aýry tutulyp bilinmez. Birinji perişdäniň habary 1843-nji ýylda Mesihiň Ikinji Gelişini kesgitledi, we habar netije bermän galanda, şol habaryň täsiri protestant ybadathanalarynyň ýykylşyny döretdi. Täsir — ikinji perişde, sebäbi bolsa — birinji perişdäniň habarynyň başa barmagydy. Eger birinji perişde bolmadyk bolsa, ikinji perişdäniň yglan edişi ýaly Wawilonyň ýykylşy hem bolmazdy. Sebäp bilen täsiri biri-birine baglan unsur “wagt” boldy. “Wagt” (1843) hakykata öwrülmedi, we şol başa barmamazlyk “täsiri” döretdi. “Sebäp” bolsa, Milleriň nädogry netije çykarşy ýaly, 1843-nji ýylyň töwereginde tamamlanar diýip hasap eden üç pygamberlik baradaky ýalňyşlykdy. 1335, 2300 we 2520 ýyl baradaky şol üç pygamberligi Miller 1843-nji ýylda Mesihiň bulutlarda gelişi bilen tamamlanar diýip ynanýardy. Milleriň nädogry düşünip gelen wagt pygamberlikleri başa barman galanda, bu protestantlara birinji perişdäniň habaryny ret etmek üçin esas berdi, we ikinji perişde geldi. Birinji perişde “sebäp” boldy, ikinjisi bolsa “täsir.”

The first and second angels’ messages cannot be separated, for they are prophetically connected by prophetic time. The first and second woes are also prophetically connected by “time.” The time prophecy of the first woe identifying one hundred and fifty years of torment ends exactly where the time prophecy of three hundred ninety-one years and fifteen days of the second woe that kills, begins. Time prophecy connects the first and second woe and also the first and second angels’ messages.

Birinji we ikinji perişdäniň habarlaryny aýry-aýry etmek bolmaz, çünki olar pygamberlik wagty arkaly pygamberlik taýdan baglanyşyklydyr. Birinji we ikinji hasrat hem “wagt” arkaly pygamberlik taýdan baglanyşyklydyr. Birinji hasratyň ýüz elli ýyl jebir-sütemi görkezýän wagt pygamberligi, öldürýän ikinji hasratyň üç ýüz togsan bir ýyl we on bäş gün dowam edýän wagt pygamberliginiň başlanýan ýerinde takyk tamam bolýar. Wagt pygamberligi birinji we ikinji hasraty, şeýle hem birinji we ikinji perişdäniň habarlaryny baglanyşdyrýar.

The fulfillment of the time prophecies of the first and second woes empowered the first angel’s message and brought the angel of Revelation ten down to lighten the world with his glory. Speaking of the first angel, Sister White recorded that she was “told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” That is the identical mission of the third angel of Revelation eighteen.

Birinji we ikinji hasratlaryň wagt baradaky pygamberlikleriniň amala aşmagy birinji perişdäniň habaryny güýçlendirdi we Ylham 10-daky perişdäni öz şöhraty bilen dünýäni nurlandyrmak üçin aşak düşürdi. Birinji perişde barada söz açyp, Sister White özüniň şeýle “aýdylandygyny” ýazyp galdyrdy: ol “ýer ýüzüni öz şöhraty bilen nurlandyrmak we adamy Hudaýyň geljek gazaby barada duýdurmak missiýasyna” eýedir. Bu, Ylham 18-däki üçünji perişdäniň hut şol bir missiýasydyr.

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

> Üçünji perişdäniň habarynyň yglan edilmegine birleşýän perişdäniň şöhraty bilen bütin ýer ýüzi ýagtyldylmalydyr. Bu ýerde bütindünýä gerimli we adatdan daşary güýçli bir iş öňünden aýan edilýär. 1840–44-nji ýyllaryň advent hereketi Hudaýyň güýjüniň şöhratly bir ýüze çykmasy boldy; birinji perişdäniň habary dünýäniň ähli missionerlik merkezlerine ýetirildi, käbir ýurtlarda bolsa on altynjy asyryň Reformasiýasyndan bäri islendik ýurtda şaýat bolnan iň beýik dini gyzyklanma ýüze çykdy; emma bularyň hemmesi üçünji perişdäniň soňky duýduryşy astyndaky gudratly hereket bilen geride galdyrylar.

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

> “Iş Pentikost güni bilen meňzeş bolar. Gymmatly tohumyň gögerip çykmagyna sebäp bolmak üçin Hoş Habaryň başynda Mukaddes Ruhuň dökülip berilmeginde berlen ‘öňki ýagyş’ ýaly, hasylyň bişip ýetilmegi üçin hem onuň ahyrynda ‘soňky ýagyş’ berler. ‘Şonda biz bileris, eger Rebbi tanamaga dowam etsek: Onuň çykyşy daň ýaly taýýarlanandyr; Ol bize ýagyş ýaly, ýere ýagýan öňki we soňky ýagyş ýaly geler.’ Hosea 6:3. ‘Şeýle bolsa, eý, Sion ogullary, şatlanyň we Reb Hudaýyňyzda şatlananyň; çünki Ol size öňki ýagşy öz ölçeginde berdi, we size ýagşy, öňki ýagşy hem-de soňky ýagşy inderer.’ Joel 2:23. ‘Soňky günlerde, diýýär Hudaý, Men Öz Ruhumdan ähli ynsanlaryň üstüne dökerin.’ ‘Şeýle bolar: Rebbin adyny çagyran her bir adam halas bolar.’ Acts 2:17, 21.”

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

> Hoş Habar işiniň beýik işi, onuň başlangyjyny häsiýetlendiren Hudaýyň güýjüniň ýüze çykyşyndan pesräk ýüze çykyş bilen tamamlanmaly däldir. Hoş Habaryň açylyşynda ilkinji ýagşyň inmegi arkaly ýerine ýetirilen pygamberlikler, onuň tamamlanşynda soňky ýagşyň inmeginde gaýtadan ýerine ýetiriler. Ine, resul Petrusyň öňünden garaşan, şeýle diýen “serginletme wagtlary” şulardyr: “Şonuň üçin toba ediň we ýüz öwüriň, günäleriňiz pozular ýaly, Rebbiň huzuryndan serginletme wagtlary geler; we Ol Isany iberer”. Resullaryň Işleri 3:19, 20.” Beýik Jedel, 611.

The fulfillment of the time prophecies of the first and second woe brought the angel down to lighten the earth with its glory in 1840, thus empowering the message of the first angel, and the fulfillment of the third woe brought the angel down to lighten the earth with its glory on 9/11, thus empowering the message of the third angel. The lightening of the earth is accomplished by the combining of the two movements in a parallel application—line upon line. It is the message of the three woes that empowers the message of the three angels. They are woven together as two lines; one internal and the other external. The three angels represent the work of the people of God and their work is empowered by the fulfillment of the three woes. The external is Islam and its prophetic work, and the internal is Christ in His people—the hope of glory. For this reason, Judah is tied to the ass in the prophecy of Jacob concerning the symbolism of his twelve sons in the last days.

Birinji we ikinji hasrat baradaky wagt pygamberlikleriniň amala aşmagy 1840-njy ýylda perişdäni ýer ýüzüni öz şöhraty bilen nurlandyrmak üçin aşak inmäge getirdi; şeýlelikde bu birinji perişdäniň habaryny güýçlendirdi. Üçünji hasratyň amala aşmagy bolsa 9/11-de perişdäni ýer ýüzüni öz şöhraty bilen nurlandyrmak üçin aşak inmäge getirdi; şeýlelikde bu üçünji perişdäniň habaryny güýçlendirdi. Ýer ýüzüniň nurlandyrylmagy iki hereketiň parallel ulanylyşda—setir üstüne setir—birleşdirilmegi arkaly amala aşyrylýar. Üç hasratyň habary üç perişdäniň habaryny güýçlendirýän habardyr. Olar iki setir hökmünde biri-birine örülendir: biri içerki, beýlekisi bolsa daşarky. Üç perişde Hudaýyň halkynyň işini görkezýär, we olaryň işi üç hasratyň amala aşmagy arkaly güýçlendirilýär. Daşarkysy Yslamdyr we onuň pygamberlik işi, içerki bolsa Öz halkynyň içindäki Mesihdir—şöhratyň umydy. Şu sebäpli, Ahyrky günlerde onuň on iki oglunyň simwolikasy babatda Ýakubyň pygamberliginde Ýahuda eşege daňylýar.

> And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days. Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father. … Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:1, 2, 8–12.

> Şonda Ýakup ogullaryny ýanyna çagyryp, şeýle diýdi: «Bir ýere üýşüň, size ahyrky günlerde başyňyzdan geçjek zatlary bildirerin. Bir ýere üýşüň-de diňläň, eý, Ýakubyň ogullary; kakaňyz Ysraýyla gulak asyň. … Eý, Ýahuda, doganlaryň saňa öwgü aýdarlar; eliň duşmanlaryň boýnunda bolar; kakaňyň ogullary seniň öňüňde baş egip tagzym ederler. Ýahuda arslanyň balasydyr; eý, oglum, sen awdan ýokary çykdyň; ol egildi, arslan kimin çökdi, garry arslan dek ýatdy; ony kim oýarar? Şa hassasy Ýahudadan aýrylmaz, kanun çykaryjy hem onuň aýaklarynyň arasyndan gitmez, tä Şilo gelýänçä; halklaryň ýygnanyşygy-da oňa bolar. Öz taýyny üzüm agaçyna, eşeginiň balasyny saýlama üzüm agajyna daňyp, geýimlerini şerapda, eşiklerini üzüm ganynda ýuwdy. Gözleri şerapdan gyzylymtyl, dişleri süýtden appak bolar». Gelip çykyş 49:1, 2, 8–12.

Christ is the Lion of the tribe of Judah, who washed His clothes in blood, and who is “the choice vine,” that is prophetically bound to the “ass’s colt.” The external message of the three woes is bound to the internal message of the three angels. The first and second angel run parallel to the third angel and the first and second woe must run parallel to the third woe.

Mesih Ýahuda taýpasynyň Arslanydyr; Ol geýimlerini ganda ýuwandyr we pygamberlik taýdan “eşegiň taýçanagyna” baglanan “iň saýlama üzüm daragtydyr”. Üç waýyň daşky habary üç perişdäniň içki habaryna baglanypdyr. Birinji we ikinji perişde üçünji perişdäniň habary bilen ugurdaş bolşy ýaly, birinji we ikinji waý hem üçünji waý bilen ugurdaş bolmalydyr.

## The Key

Açar

The battle of Nineveh is the “key” that brings the darkness of Islam upon the world when the deadly wound of Roman Catholicism is healed at the soon-coming Sunday law, which is the earthquake of Revelation eleven where the third woe comes suddenly. It comes in the “hour” of the earthquake.

Ninowanyň söweşi, ýakyn wagtda geljek Ýekşenbe kanuny wagtynda Rim Katolikliginiň ölüm howply ýarasynyň sagalmagy bilen Yslamyň garaňkylygyny dünýäniň üstüne getirýän “açar” bolup durýar; şol Ýekşenbe kanuny, üçünji betbagtlygyň duýdansyz gelýän Ylham on birinji bapdaky ýer titremesidir. Ol ýer titremesiniň “sagatynda” gelýär.

> And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:13, 14.

> Şol sagatda uly ýer titreme boldy, şäheriň ondan bir bölegi ýykyldy, ýer titremede ýedi müň adam heläk boldy; galanlar bolsa gorkup, gökleriň Hudaýyna şöhrat berdiler. Ikinji bela geçdi; ine, üçünji bela tiz gelýär. Ylham 11:13, 14.

The Sunday law initiates the image of the beast testing time for the world, and the battle of Nineveh is the key that identifies the conquering of the sixth kingdom as the whore of Tyre is remembered as she begins to sing her songs in fulfillment of Isaiah twenty-three. The image of the beast test is the test by which a person’s eternal destiny is decided, and it is decided before probation closes. Probation closes for the world when Michaels stands up. The image of the beast testing time for the world of Revelation chapter thirteen, verses twelve and onward is typified in the image of the beast testing time for the United States.

Ýekşenbe kanuny dünýä üçin haýwanyň keşbiniň synag döwrüni başlaýar, we Ninewanyň söweşi altynjy patyşalygyň boýun egdirilmegini kesgitleýän açardyr, sebäbi Tiriň jelep zenany Işaýa ýigrimi üçünji bapdaky ýerine ýetirişde öz aýdymlaryny aýtmaga başlanda ýatlanylýar. Haýwanyň keşbiniň synagy adamyň ebedi ykbalynyň kesgitlenýän synagydyr, we ol synag merhemet möhleti ýapylmazyndan öň kesgitlenýär. Merhemet möhleti dünýä üçin Mihael ýerinden turanda ýapylýar. Ylham kitabynyň on üçünji babynyň on ikinji aýatyndan başlap beýan edilýän dünýä üçin haýwanyň keşbiniň synag döwri Amerikanyň Birleşen Ştatlary üçin haýwanyň keşbiniň synag döwründe nusgalaşdyrylýar.

> “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 zorlamakda we adamlary ýalan sabady hormatlamaga mejbur etmekde Papalyk bilen birleşende, ýer ýüzüniň her bir ýurdunyň halklary onuň göreldesine eýermäge ugrukdyrylar.” Testimonies, 6-njy tom, 18.

The image of the beast testing time in the United States separates and seals the one hundred and forty-four thousand of Revelation seven, and the image of the beast testing time for the world seals the great multitude of Revelation seven.

Amerikanyň Birleşen Ştatlarynda haýwanyň şekiline degişli synag wagty Ylham kitaby 7-nji bapdaky ýüz kyrk dört müňü aýyrýar we möhürleýär, hem-de dünýä üçin haýwanyň şekiline degişli synag wagty Ylham kitaby 7-nji bapdaky beýik mähelläni möhürleýär.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Daşary ýurt halklary Amerikanyň Birleşen Ştatlarynyň göreldesine eýererler. Ol başlangyjy etse-de, şol bir krizis dünýäniň ähli ýerlerinde biziň halkymyzyň başyna geler.” Testimonies, volume 6, 395.

The key represented by the battle of Nineveh marks the beginning of the image testing time for the world, while it also marks the end of the image testing time for the United States. A key represented by the battle of Nineveh opens the bottomless pit that brings the flood of Islam, represented as locusts in the world. That key at the end of the midnight cry is typified by a key that opens the very same pit in the United States at the beginning of the midnight cry.

Ninowa söweşi bilen şekillendirilen açar dünýä üçin şekiliň synag döwrüniň başlangyjyny belleýär, şol bir wagtyň özünde bolsa Amerika Birleşen Ştatlary üçin şekiliň synag döwrüniň soňuny belleýär. Ninowa söweşi bilen şekillendirilen bir açar dünýäde çekirtge hökmünde görkezilen Yslamyň joşgunyny getirýän düýpsüz çukury açýar. Gijeki jarçylygyň ahyryndaky şol açar, gijeki jarçylygyň başynda Amerika Birleşen Ştatlarynda hut şol bir çukury açýan açar bilen nusgalanandyr.

The key in the United States is represented in Leviticus twenty-three as the feast of trumpets, when the ass is loosed at the beginning of the proclamation of the midnight cry. That key is turned when the fireballs of Nashville arrive. The feast of trumpets, and the attack upon Nashville when Islam is loosed, typifies the battle of Nineveh at the Sunday law.

Amerikanyň Birleşen Ştatlaryndaky açar, gijäniň ýarysyndaky ahyrky çagyryşyň yglan edilmeginiň başynda eşegiň boşadylýan wagty hökmünde Levililer 23-de surnaýlar baýramy arkaly şekillendirilýär. Ol açar Naşwiliň üstüne ot toplary gelende öwrülýär. Surnaýlar baýramy, hem-de Yslam boşadylanda Naşwila garşy edilýän hüjüm, Ýekşenbe güni kanuny wagtynda Ninewäniň söweşiniň tymsalydyr.

The Sunday law is the end of the proclamation of the “midnight” cry, for the cry then changes to the “loud” cry, and the beginning of that period must of prophetic necessity illustrate the end. In the first woe Islam was to torment the armies of Rome, which typify the United States, for one hundred and fifty years. The key (the battle of Nineveh) marks the beginning of the proclamation of the midnight cry, as does the feast of trumpets. In Leviticus twenty-three there is fifteen days between the feast of trumpets and Pentecost, which is also the feast of Tabernacles. Those fifteen days during the image of the beast testing time in the United States correspond to the one hundred and fifty years of torment in the first woe. Fifteen is a tithe of one hundred and fifty.

Ýekşenbe güni baradaky kanun “ýarygijeki” gygyryşyň yglan edilişiniň soňudyr, çünki şol wagtda bu gygyryş “güýçli” gygyryşa öwrülýär, we şol döwrüň başlangyjy pygamberlik zerurlygy boýunça ahyryny görkezmelidir. Birinji hasratda Yslam Rimiň goşunlaryny, ýagny Amerikanyň Birleşen Ştatlaryny aňladýan goşunlary, ýüz elli ýyl lapykeç etmelidi. Açar (Ninowanyň söweşi) surnaýlar baýramy ýaly, ýarygijeki gygyryşyň yglan edilişiniň başlangyjyny görkezýär. Lewiler 23-de surnaýlar baýramy bilen Pentikostuň, ýagny Çadyrlar baýramynyň arasynda on bäş gün bar. Amerikanyň Birleşen Ştatlarynda haýwanyň şekiliniň synag döwründäki şol on bäş gün birinji hasratdaky ýüz elli ýyl lapykeçlik döwrüne gabat gelýär. On bäş ýüz elliniň ondan bir bölegidir.

Those fifteen days (one hundred and fifty years) end when the three hundred and ninety-one years and fifteen days begin. Since October 22, 1844 prophetic time is no longer applicable, so the one hundred and fifty years of torment are a symbol of Leviticus twenty-three’s fifteen days that begin with the feast of trumpets, followed five days later by the ascension of the ensign, followed five days later by the judgment of the Day of Atonement, followed by five days to the Pentecostal outpouring.

Şol on bäş gün (ýüz elli ýyl) üç ýüz togsan bir ýyl on bäş gün başlananda tamam bolýar. 1844-nji ýylyň 22-nji oktýabryndan bäri pygamberlik wagty indi ulanylmaýar; şonuň üçin azap berlişiniň ýüz elli ýyly Levililer 23-däki on bäş günüň nyşanydyr: ol surnaýlar baýramy bilen başlanýar, ondan bäş gün soň nyşanyň ýokary galdyrylmagy gelýär, ondan bäş gün soň Ýaraşyk Gününiň hökmi gelýär, soňra bolsa Pentikost dökülişine çenli ýene bäş gün dowam edýär.

There the “hour, and a day, and a month, and a year, for to slay the third part of men” begins. The “hour” is the hour of the great earthquake, which is the Sunday law. The “day” is the day of the Lord’s recompense as the Laodicean Seventh-day Adventist church is spewed out of the mouth of the Lord.

Şol ýerde “adamlaryň üçden bir bölegini öldürmek üçin bellenen sagat, bir gün, bir aý we bir ýyl” başlanýar. “Sagat” beýik ýer titremesiniň sagadydyr, ol hem Ýekşenbe kanunydyr. “Gün” bolsa, Laodikýa ýagdaýyndaky Ýedinji Gün Adventist ybadathanasy Rebbiň agzyndan çykarylyp taşlananda, Rebbin jeza berýän günüdir.

> For they are a nation void of counsel, neither is there any understanding in them. O that they were wise, that they understood this, that they would consider their latter end! How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the Lord had shut them up? For their rock is not as our Rock, even our enemies themselves being judges. For their vine is of the vine of Sodom, and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter: Their wine is the poison of dragons, and the cruel venom of asps. Is not this laid up in store with me, and sealed up among my treasures? To me belongeth vengeance, and recompense; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste. For the Lord shall judge his people, and repent himself for his servants, when he seeth that their power is gone, and there is none shut up, or left. And he shall say, Where are their gods, their rock in whom they trusted. Deuteronomy 32:28–37.

> Çünki olar nesihatdan mahrum bir milletdir; olarda hiç bir düşünje-de yokdur. Ah, kaş olar akyldar bolsadylar-da, muny aňlardylar, ahyrky ýagdaýlaryny oýlanardylar! Näme üçin bir adam müň adamy kowup, iki adam on müňi gaçyryp bilerdi, eger olaryň Gaýasy özlerini satmadyk bolsa we Reb olary tabşyrmadyk bolsa? Çünki olaryň gaýasy biziň Gaýamyz ýaly däldir; muny duşmanlarymyzyň özleri hem tassyklaýarlar. Çünki olaryň üzümi Sodomyň üzüm agajyndandyr, Gomorranyň meýdanlaryndandyr; olaryň üzüm däneleri zäherli üzüm däneleridir, olaryň salgymlary ajydyr. Olaryň şeraby aždarhalaryň zäheridir we ýylanlaryň rehimsiz awusydyr. Bu zatlar Meniň ýanymda ýygnalyp goýulmandyrmy, hazynalarymyň arasynda möhürlenip saklanmandyrmy? Öç almak hem, jeza bermek hem Maňa degişlidir; wagty gelende olaryň aýagy taýjakdyr; çünki olaryň bela güni golaýlap gelendir, başlaryna geljek zatlar howlugyp ýetip gelýändir. Çünki Reb Öz halkyny höküm eder we Öz hyzmatkärlerine rehim eder, olaryň güýjüniň tükenendigini, ne gulplanyp galanyň, ne-de diri galanyň bardygyny görende. Şonda Ol diýer: «Olaryň hudaýlary nirede, bil baglan gaýasy nirede?» Kanun taglymaty 32:28–37.

The “hour” of the earthquake is the “day of their calamity.” It is the judgment of those in Adventism that have not an understanding of the knowledge that is increased in the latter days. They have chosen a counterfeit rock to build their house upon, and in reality, their rock is sand.

Ýer titremesiniň “sagady” olaryň “betbagtçylyk günidir”. Bu, soňky günlerde artdyrylan bilimiň düşünjesine eýe bolmadyk Adventizmdäkileriň hökümidir. Olar öýlerini onuň üstünde gurmak üçin galp gaýany saýlapdyrlar, emma hakykatda olaryň gaýasy gumdur.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Duýduryş berildi: 1842, 1843 we 1844-nji ýyllardaky habar geläli bäri gurup gelýän imanymyzyň binýadyny sarsdyrjak hiç zada girmäge ýol berilmeli däldir. Men bu habaryň içinde boldum, şondan bäri-de Hudaýyň bize beren nuruna wepaly bolup, dünýäniň öňünde durup geldim. Biz günsaýyn yhlasly doga bilen Rebbi gözläp, nur agtaryp ýörkäk, aýaklarymyzyň üstünde goýlan meýdançadan aýagymyzy çekmegi niýet etmeýäris. Siz meniň Hudaýyň maňa beren nurundan ýüz dönderip biljekdigimi pikir edýärsiňizmi? Ol Asyrlar Gaýasy ýaly bolmalydyr. Berleninden bäri ol maňa ýol görkezip gelýär.” Review and Herald, 1903-nji ýylyň 14-nji apreli.

The “month” represents the first month.

“Aý” ilkinji aýy aňladýar.

> Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. And the floors shall be full of wheat, and the fats shall overflow with wine and oil. And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpiller, and the palmerworm, my great army which I sent among you. And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. Joel 2:23–27.

> Şonuň üçin, eý, Sion ogullary, şatlyk ediň, Hudaýyňyz Rebde buýsanç bilen şatlanyň; çünki Ol size öňki ýagşy ortaça berdi, we Ol size birinji aýda ýagyşy, öňki ýagyşy hem-de soňky ýagyşy inderer. Harman meýdanlary bugdaýdan doly bolar, üzüm sykylýan çukurlar bolsa şerap we ýag bilen joşup daşaýer. Men size çekirtgäniň, gurçugyň, keýik gurçugynyň we kemriji gurçugyň iýip gutaran ýyllaryny, araňyza iberen beýik goşunymy gaýtaryp bererin. Siz bol-elin iýersiňiz we doýarsyňyz, size ajaýyp işler eden Hudaýyňyz Rebbiň adyna öwgi aýdersiňiz; halkym bolsa hiç haçan utanja galmaz. Şonda siz Meniň Ysraýylyň arasynda bolandygymy, Meniň Hudaýyňyz Rebdigimi we Menden başga hiç kimiň ýokdugyny bilersiňiz; halkym bolsa hiç haçan utanja galmaz. Ýowel 2:23–27.

The “hour” of the Sunday law, Islam of the third woe unexpectedly strikes, and Laodicean Adventism is ashamed as they have trusted in the rock of the serpent. At that time, in the first month, the latter rain is poured out upon a purified people. At that point the United States is killed, after the torment from Nashville onward. The torment that is the destruction of the cities begins, and at the hour of the Sunday law the United States ends (is killed) as the sixth kingdom of Bible prophecy, ushering in the image of the beast testing time for the world that ends when the eighth kingdom comes to its end, with none to help (is killed).

Ýekşenbe kanunynyň “sagadynda” üçünji bela degişli Yslam duýdansyz urýar, we Laodikýä degişli Adventizm ýylanyň gaýasyna bil baglandyklary sebäpli utanja galýar. Şol wagtda, birinji aýda, soňky ýagyn tämizlenen halkyň üstüne dökülýär. Şol pursatda, Neşwilden başlap dowam eden azapdan soň, Amerikanyň Birleşen Ştatlary öldürilýär. Şäherleriň weýran edilmeginden ybarat bolan azap başlanýar, we Ýekşenbe kanunynyň sagadynda Amerikanyň Birleşen Ştatlary Injil pygamberliginiň altynjy patyşalygy hökmünde soňlanýar (öldürilýär); bu bolsa, sekizinji patyşalyk kömek edýän hiç kim bolman öz soňuna ýetýänçä (öldürilýänçä), dünýä üçin wagşy haýwanyň şekiline degişli synag döwrüni girizýär.

## The Euphrates

Fyrat derýasy

The Euphrates River is symbolically associated with Islam, and Euphrates means, “fruitful, or to break forth.” In the second woe the four winds that are bound at the Euphrates are loosed.

Ýewfrat derýasy nyşanlaýyn taýdan Yslam bilen baglanyşyklydyr, we “Ýewfrat” sözi “hasylly” ýa-da “daşary çykmak, joşup çykmak” diýen manyny berýär. Ikinji waýda Ýewfratda baglanyp goýlan dört ýel boşadylýar.

> And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:13–15.

> Altynjy perişde surnaý çaldy, men bolsa Hudaýyň öňündäki altyn gurbanlyk sypasynyň dört şahyndan çykýan bir sesi eşitdim. Ol ses surnaýy bolan altynjy perişdä şeýle diýýärdi: «Beýik Ýewfrat derýasynda baglanyp goýlan dört perişdäni boşat». Şeýlelikde, adamlaryň üçden birini öldürmek üçin bir sagat, bir gün, bir aý we bir ýyl üçin taýýarlanyp goýlan şol dört perişde boşadyldy. Ylham 9:13–15.

The Euphrates represented the eastern border of the Promised Land, and Islam is the “children of the east” in prophecy. Their prophetic characteristic is that they are restrained and released, beginning with Hagar being restrained by Sarah.

Farat derýasy Wada edilen Ýeriň gündogar serhedini aňladýardy, Yslam bolsa pygamberlikde “gündogaryň ogullarydyr”. Olaryň pygamberlik häsiýeti, Hajaraň Sarah tarapyndan çäklendirilmegi bilen başlanýan, olaryň çäklendirilip soňra azat edilmegidir.

> And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him. And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation. Genesis 17:19, 20.

> Hudaý şeýle diýdi: «Hakykatdan-da, aýalyň Sara saňa bir ogul dograr; sen onuň adyna Yshak goýarsyň; Men Öz ähtimi onuň bilen ebedilik ähti hökmünde, ondan soňky onuň nesli bilen hem berkarar ederin. Ysmagyl barada bolsa, seni eşitdim: ine, Men oňa bereket berdim, ony miweli ederin we aşa köpeldip artdyraryn; ol on iki begzada ata bolar, Men ony uly bir millete öwürerin». Gelip çykyş 17:19, 20.

Ishmael was made to be fruitful, and the Euphrates means fruitful. At the conclusion of the prophecy of one hundred and fifty years of the torment of the first woe, the prophecy of an hour, a day, a month and a year began when Islam was released to slay a third part of men. At the Sunday law the sixth kingdom of Bible prophecy is slain, and it is a third part of modern Rome. Islam had been restrained on August 11, 1840, at the empowerment of the first angel’s message, and it was released at the empowerment of the third angel’s message on 9/11.

Ysmagyl hasylly edilmek üçin bellenipdi, Efrat bolsa “hasylly” diýmegi aňladýar. Birinji belanyň azabynyň ýüz elli ýyllyk pygamberliginiň jemlenişinde, Yslamyň adamlaryň üçden bir bölegini öldürmek üçin goýberilen pursadynda, bir sagat, bir gün, bir aý we bir ýyl baradaky pygamberlik başlandy. Ýekşenbe kanunynda Mukaddes Kitap pygamberliginiň altynjy patyşalygy öldürilýär, we ol häzirki Rimiň üçden bir bölegidir. Yslam 1840-njy ýylyň 11-nji awgustynda, birinji perişdäniň habarynyň kuwwatlanmagynda, saklanypdy; ol bolsa üçünji perişdäniň habarynyň kuwwatlanmagynda, 11-nji sentýabrda, goýberildi.

On 9/11, the sealing of the one hundred and forty-four thousand began as the judgment of the dead ended, and the judgment of the living began. When Islam of the third woe was released on 9/11 it was immediately restrained during the sealing time.

9/11-de, ölüleriň höküm edilşi tamamlananda we dirileriň höküm edilşi başlananda, ýüz kyrk dört müňüň möhürlenişi başlady. Üçünji hasratyň Yslamy 9/11-de goýberilende, ol derrew möhürleniş döwründe saklanyp galdy.

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Bu görüş 1847-nji ýylda, Sabat gününi berjaý edýän Advent doganlarynyň örän az bolan wagtynda berildi; olaryň arasynda hem bu berjaý edişiň Hudaýyň halky bilen imansyzlaryň arasynda araçäk çekmek üçin ýeterlik derejede möhüm diýlip hasap edilýäni azdy. Indi bolsa şol görüşiň amala aşmagy görünip başlady. Bu ýerde agzalýan ‘şol muşakgat wagtynyň başlanmagy’, belalaryň dökülip başlanjak wagtyna däl-de, olaryň dökülmeginden biraz öňki gysga döwre degişli bolup, şol wagtda Mesih mukaddes ýerde bolýar. Şol wagtda, gutulyş işi tamamlanmaga barýarka, ýer ýüzüne muşakgat geler, milletler gazaplanar, emma üçünji perişdäniň işine päsgel bermez ýaly saklanyp durlar. Şol wagtda ‘giçki ýagyş’, ýa-da Rebbiň huzuryndan gelýän täzeleniş geler; ol üçünji perişdäniň güýçli sesine güýç bermek we mukaddesleri soňky ýedi bela döküljek döwürde berk durmaga taýýarlamak üçindir.” Early Writings, 85.

The “short period” of time leading to the close of probation is the period “Christ is in the sanctuary” “closing” the “work of salvation.”

Synag möhletiniň ýapylmagyna çenli dowam edýän “gysga döwür” Mesihiň mukaddes ýerde bolup, gutulyş işini “tamamlap” duran döwrüdir.

> “In the typical system, which was a shadow of the sacrifice and priesthood of Christ, the cleansing of the sanctuary was the last service performed by the high priest in the yearly round of ministration. It was the closing work of the atonement—a removal or putting away of sin from Israel. It prefigured the closing work in the ministration of our High Priest in heaven, in the removal or blotting out of the sins of His people, which are registered in the heavenly records. This service involves a work of investigation, a work of judgment; and it immediately precedes the coming of Christ in the clouds of heaven with power and great glory; for when He comes, every case has been decided. Says Jesus: ‘My reward is with Me, to give every man according as his work shall be.’ Revelation 22:12. It is this work of judgment, immediately preceding the second advent, that is announced in the first angel’s message of Revelation 14:7: ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” The Great Controversy, 352.

> “Mesihiň gurbanlygy we ruhanylyk gullugynyň kölegesinden ybarat bolan nusgalyk ulgamda mukaddes ýeri arassalamak, baş ruhany tarapyndan ýyllyk gulluklaryň aýlawynda ýerine ýetirilýän iň soňky hyzmatdy. Bu, ýaraşygyň jemleýji işi — Ysraýyldan günäni aýyrmak ýa-da ýok etmekdi. Ol asmandaky Baş Ruhanymyzyň gullugynda ýerine ýetirilýän jemleýji işi, ýagny Öz halkynyň asman ýazgylarynda hasaba alnan günäleriniň aýrylmagyny ýa-da öçürilip ýok edilmegini öňünden şekillendirýärdi. Bu hyzmat derňew işini, höküm işini öz içine alýar; hem-de ol Mesihiň asman bulutlarynda güýç we beýik şöhrat bilen gelmeginiň edil öň ýanynda bolup geçýär; çünki Ol gelende, her bir iş boýunça karar çykarylan bolýar. Isa şeýle diýýär: ‘Sylagym Meniň bilendir, her kime öz işine görä bermek üçin.’ Ylham 22:12. Hut şu höküm işi, ikinji gelişden edil öň bolup geçýän şol iş, Ylham 14:7-däki birinji perişdäniň habarynda yglan edilýär: ‘Hudaýdan gorkuň we Ony şöhratlandyryň; çünki Onuň höküm sagady geldi.’” Uly Göreş, 352.

The “blotting out of the sins of His people” occurs during the judgment of the living.

Onuň halkynyň günäleriniň „pozulyp aýrylmagy“ dirileriň höküm edilmegi döwründe bolup geçýär.

> Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. Acts 3:19–21.

> Şonuň üçin toba ediň we ýüregiňizi öwüriň, şeýlelikde günäleriňiz öçürilip taşlansyn; Rebbiň huzuryndan rahatlyk zamanlary gelende, ol size öňden wagyz edilen Isa Mesihi iberer. Älem ýaralaly bäri ähli mukaddes pygamberleriniň agzy bilen Hudaýyň aýdyp gelen ähli zatlarynyň dikeldiliş zamanlaryna çenli, asman Ony kabul etmelidir. Resullaryň Işleri 3:19–21.

In order to repent, one must be living, and the repentance that Peter is here referring to in its perfect sense takes place when the “refreshing shall come.” The rest and the refreshing are the latter rain, which began when the mighty angel of Revelation eighteen descended to lighten the earth with His glory. That mighty angel was also the first angel of August 11, 1840 that descended when Islam was restrained, and that angel was “no less a personage than Jesus Christ.” The “refreshing” and “the times of restitution of all things” begins with Islam being loosed to anger the nations, and then restrained while the one hundred and forty-four thousand are sealed. 9/11 marks the times of the refreshing and rest, which is the latter rain, and it marks the period of the “restitution of all things.” What is restored is the church, which since the rebellion of 1863 has been the church militant, but will become the church triumphant in the sealing time of the one hundred and forty-four thousand.

Toba etmek üçin adam diri bolmalydyr, we Petrusyň bu ýerde kämil manyda göz öňünde tutýan tobası “serginlik döwürleri geler” diýen wagtda bolup geçýär. Rahatlyk hem-de serginlik soňky ýagmyrdyr; ol, Ylham kitaby on sekizdäki gudratly perişde ýer ýüzüni Öz şöhraty bilen nurlandyrmak üçin inende başlady. Şol gudratly perişde, Yslam saklanyp galnanda inen 1840-njy ýylyň 11-nji awgustyndaky birinji perişde hem bolupdy, we şol perişde “Isa Mesihiň Özi ýaly beýik bir Zatdy.” “Serginlik” hem-de “ähli zatlaryň täzeden dikeldilişiniň döwürleri” Yslamyň milletleri gaharlamak üçin boşadylmagy, soňra bolsa ýüz kyrk dört müňüň möhürlenýän mahalynda onuň saklanyp galynmagy bilen başlanýar. 11-nji sentýabr serginlik we rahatlyk döwürlerini, ýagny soňky ýagmyry alamatlandyrýar, we ol “ähli zatlaryň täzeden dikeldilişiniň” döwrüni hem alamatlandyrýar. Dikeldilýän zat ýygnakdyr; ol 1863-nji ýyldaky gozgalaňdan bäri söweşiji ýygnak bolup geldi, emma ýüz kyrk dört müňüň möhürleniş döwründe ýeňiji ýygnaga öwrüler.

The church militant is a mixture of wheat and tares, and the church triumphant is the first fruit wheat offering of Pentecost. 9/11 was the first time Balaam struck the ass, and Balaam (the United States) began a worldwide war on terrorism immediately after the surprise attack. Balaam’s ass represents the three woes that make up the third woe, and which run parallel to the three angel’s messages. The three woes are therefore prophetically governed by the three steps of the three angels. For this reason, the second time Balaam strikes the ass it is a doubling, as is always the case in the second step. Between the two vineyards of the ancient literal and the modern spiritual glorious land Islam struck Israel on October 7, 2023, and there was immediately a restraint placed upon Gaza, and then Islam will strike Nashville.

Söweşiji ybadathana bugdaý bilen haşal otlaryň garyndysydyr, ýeňiji ybadathana bolsa Pentikostyň ilkinji miwe hökmünde hödürlenýän bugdaý sadakasydyr. 9/11 Balaamyň ilkinji gezek eşege uran wagty boldy, we Balaam (Amerikanyň Birleşen Ştatlary) duýdansyz hüjümden dessine soň terrorçylyga garşy bütindünýä urşuna başlady. Balaamyň eşegi üçünji waýy emele getirýän üç waýy aňladýar, olar bolsa üç perişdäniň habarlary bilen ugurdaş dowam edýär. Şonuň üçin üç waý pygamberlik taýdan üç perişdäniň üç ädimi tarapyndan dolandyrylýar. Şu sebäpli Balaamyň eşege ikinji gezek urmagy, hemişe ikinji ädimde bolşy ýaly, iki esse artdyrmadyr. Gadymy sözme-söz we häzirki zaman ruhy şöhratly ýeriň iki üzüm bagynyň arasynda Yslam 2023-nji ýylyň 7-nji oktýabrynda Ysraýyla urdy, we dessine Gazanyň üstüne bir çäklendirme goýuldy, soňra bolsa Yslam Naşwile urar.

The Nashville strike is the second of the two surprise attacks that in Balaam’s testimony occurs between the vineyards. Nashville marks the prophetic waymark when the message of the midnight cry joins the second angel. The midnight cry message begins when Christ’s two disciples, (representing the second angel’s message) loose the ass at the beginning of the triumphal entry. That procession ultimately leads to the cross, which represents the earthquake of the soon-coming Sunday law where the whore of Rome overcomes the sixth kingdom of Bible prophecy after her being forgotten for the history of the United States.

Neşwil urgusy Balamyň şaýatlygynda üzüm baglarynyň arasynda bolup geçýän iki duýdansyz hüjümiň ikinjisidir. Neşwil, ýarygije nidasynyň habarynyň ikinji perişdä goşulýan wagtyndaky pygamberlik ýol-belgisini alamatlandyrýar. Ýarygije nidasynyň habary Mesihiň iki şägirdi — (ikinji perişdäniň habaryny aňladýan) — dabaraly girişiň başynda eşegi çözenlerinde başlanýar. Şol ýöriş ahyrsoňy haça alyp barýar; bu bolsa, ýakynlaşýan ýekşenbe kanunynyň ýer titremesini aňladýar; şol wagtda Rimiň jelep zenany, Amerikanyň Birleşen Ştatlarynyň taryhy boýunça unudylmagyndan soň, Mukaddes Kitabyň pygamberligindäki altynjy patyşalygy ýeňip geçýär.

When the whore begins to sing her songs at the Sunday law the battle of Nineveh will have been repeated and the key will have been turned that marks the opening of the image of the beast testing time in the world. The battle of Nineveh is the ending of the midnight cry proclamation, which then turns into the loud cry of the third angel. The beginning of that period, which is marked by the surprise attack upon Nashville will also have been typified by the battle of Nineveh, for Jesus, as Alpha and Omega, always illustrates the end with the beginning. The Nashville attack will of prophetic necessity contain the elements of a victory of Rome over Persia that allows Islam to fill the earth with darkness. Donald Trump is the symbol of the image of Rome, so he will prevail in the battle of Nineveh associated with the Nashville strike, but his strength to resist the flood of Islam will have been depleted.

Ýekşenbe kanuny wagtynda jelep öz aýdymlaryny aýdyp başlamagy bilen, Ninewäniň söweşi gaýtalanylan bolar we dünýäde haýwanyň şekiliniň synag wagtynyň açylyşyny bellän açar öwrülen bolar. Ninewäniň söweşi ýarygije gykylygynyň yglanynyň tamamlanmagydyr; ol soňra üçünji perişdäniň güýçli gykylygyna öwrülýär. Şol döwrüň başlangyjy, Naşwile garşy edilen duýdansyz hüjüm bilen bellenýän başlangyç hem Ninewäniň söweşi arkaly nusgalanan bolar, çünki Isa, Alfa we Omega hökmünde, soňuny hemişe başlangyç arkaly suratlandyrýar. Naşwile edilen hüjüm pygamberlik zerurlygy boýunça Yslamyň ýeri garaňkylyk bilen doldurmagyna ýol berýän Rimiň Parsdan üstün çykmagynyň unsurlaryny öz içinde saklar. Donald Tramp Rimiň şekiliniň nyşanydyr; şonuň üçin ol Naşwile urluşy bilen baglanyşykly Ninewäniň söweşinde üstün çykar, emma Yslamyň joşgunyna garşy durmak üçin onuň güýji kemeldilen bolar.

The battle that Ronald Reagan succeeded in winning in 1989 was a cold war that had began at the end of the Second World War. Trump’s cold war is the battle of Panium, and it leads to the Third World War at the Sunday law, which has been typified by the battle of Actium and also the battle of Nineveh. Trump’s cold war, represented by the battle of Panium leads to the bringing down of the “wall” of separation of church and state in the Constitution, as typified by the bringing down of the Berlin “wall” in 1989.

Ronald Reagan-yň 1989-njy ýylda üstün çykyp tamamlap bilen göreşi, Ikinji Jahan urşunyň ahyrynda başlan sowuk uruşdy. Trampyň sowuk urşy bolsa Panium söweşidir, we ol, Aktium söweşi hem-de Ninewiýa söweşi arkaly öňden nusgalanan ýekşenbe kanunyndaky Üçünji Jahan urşuna alyp barýar. Panium söweşi bilen aňladylýan Trampyň sowuk urşy, 1989-njy ýylda Berliniň “diwarynyň” ýykylmagy arkaly nusgalanan ýaly, Konstitusiýadaky ybadathana bilen döwletiň aýrylyşmagynyň “diwarynyň” ýykylmagyna alyp barýar.

Nashville represents the point where the ass of Balaam crushes Balaam's foot against the wall, thus identifying a crippling at the wall. The period of the midnight cry begins with an event that crashes into the wall of separation in the Constitution, thus marking the beginning of the setting up of the image of the beast (the combination of church and state) with a waymark that typifies the tearing down of the wall of separation at the ending of the setting up of the image of the beast. Donald Trump will prophetically speak with an executive order that typifies the speaking at the Sunday law, as typified with the Alien and Sedition Acts of 1798. He will there defeat the globalists of the Democratic party and their counterparts of the RINO globalists of the Republican party. His victory over the enemies typified by Persia in the battle of Nineveh, will leave both sides of the political war sapped of the strength necessary to resist the locusts of Islam that will spread over the land. The crushed foot of Trump is the wall at the beginning of the midnight cry proclamation that leads to the wall at the ending.

Neşwil Bilamyň eşeginiň Bilamyň aýagyny diwara gysýan ýerini aňladýar, şeýlelikde diwarda maýyp ediji bir urgy kesgitlenýär. Gijeki nalyşyň döwri Konstitusiýadaky aýralyk diwaryna çaknyşýan bir waka bilen başlanýar; şeýlelikde bu, haýwanyň şekiliniň gurulmagynyň (ybadathana bilen döwletiň birleşmesiniň) başlangyjyny, haýwanyň şekiliniň gurulmagynyň ahyrynda aýralyk diwarynyň ýykylmagyny öňden görkezýän bir ýol belgisi bilen alamatlandyrýar. Donald Tramp pygamberlik taýdan 1798-nji ýylyň Alien and Sedition Acts bilen öňden görkezilişi ýaly, ýekşenbe güni baradaky kanunda boljak sözlemegi öňden görkezýän bir ýerine ýetiriji buýruk arkaly sözlär. Ol ýerde ol Demokratik partiýanyň globalistlerini we Respublikan partiýanyň olaryň deňdeşleri bolan RINO globalistlerini ýeňer. Ninedäki söweşde Pars tarapyndan öňden görkezilen duşmanlaryň üstünden gazanjak ýeňşi, syýasy söweşiň iki tarapyny-da ýurda ýaýrap gitjek yslam çekirtgelerine garşy durmak üçin zerur bolan güýjünden mahrum eder. Trampyň gysylan aýagy gijeki nalyşyň jar edilmeginiň başyndaky diwardyr; ol ahyrky diwara alyp barýar.

We will continue this consideration of the three woes in the next article.

Biz üç jebriň bu garalyşyny indiki makalada dowam etdireris.

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