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# The Hidden History of Verse Forty - Number Twenty-Four

Kyrk Dördünji Aýatyň Gizlin Taryhy - Sanlar Ýigrimi Dört

Ezekiel Number Five

Hezekiýel Bäşinji San

Author

Jeff Pippenger

Published

August 10, 2026

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In the passage from Testimonies¸ volume five, which we have been considering for a few articles now; we are informed of the vision of the temple given to Ezekiel, Isaiah and John:

Birnäçe makala bäri garap gelýän Testimonies-iň bäşinji tomundan alnan bu parçda bize Ezekiele, Işaýa we Ýohanna berlen ybadathananyň görnüşi barada habar berilýär:

> “These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.”

> “Bu sapaklar biziň peýdamyz üçindir. Biz imanymyzy Hudaýa daýamalydyrys, çünki edil öňümizde adam ruhlaryny synaga saljak bir wagt bar. Mesih Zeýtun dagynda Öz ikinji gelişiniň öňünden bolmaly gorkunç hökümleri ýatlap şeýle diýdi: ‘Siz uruşlar we uruş habarlary hakda eşidersiňiz’. ‘Millet millete garşy, patyşalyk patyşalyga garşy galar; dürli ýerlerde açlyklar, ýokanç keseller we ýer titremeler bolar. Bularyň hemmesi hasratlaryň başlangyjydyr’. Bu pygamberlikler Iýerusalimiň weýran edilmeginde bölekleýin ýerine ýeten hem bolsa, olaryň iň soňky günlere has göni degişli ulanylyşy bar.”

## The Ninth of Av

Aw aýynyň dokuzynjy güni

Tisha B’Av, which means “the Ninth of Av” in Hebrew is the Jewish day that commemorates the destruction of both the First Temple by the Babylonians in 586 BC and the Second Temple by Titus in the year 70. Both destruction's occurred on the same calendar date—the 9th day of the Hebrew month of Av (usually falling in July or August on the Gregorian calendar). When Sister White aligns the destruction of Jerusalem to the “time that will try men’s souls” in the last days, she is identifying two destructions which both illustrate the soon-coming Sunday law.

Ýewreý dilinde “Awyň dokuzynjy güni” diýmegi aňladýan Tişa B’Aw, miladydan öňki 586-njy ýylda Wawilonlylar tarapyndan Birinji Ybadathananyň hem-de miladynyň 70-nji ýylynda Titus tarapyndan Ikinji Ybadathananyň weýran edilmegini hatyralaýan ýewreý günidir. Iki weýrançylyk hem şol bir senenama gününde, ýagny ýewreý aýy bolan Awyň 9-njy gününde (adatça gregorian senenamasy boýunça iýul ýa-da awgust aýlaryna düşýär) bolup geçdi. Uýam Waýt Iýerusalimiň weýran edilmegini soňky günlerde “adamzadyň janyny synaga saljak wagta” laýyk getirende, ol ikisiniň hem ýakyn wagtda geljek ýekşenbe kanunyny şekillendirýändigini görkezýän iki weýrançylygy belleýär.

Verse sixteen of Daniel eleven represents that Sunday law, and aligns with verse forty-one. In Ezekiel the destruction of Jerusalem is used to illustrate the separation of the wise and foolish virgins at the Sunday law. Ezekiel was a captive in Babylon when he was miraculously transported to Jerusalem to view that very separation in chapter eight through eleven.

Danyýel kitabyň on birinji babyndaky on altynjy aýat şol ýekşenbe kanunyny aňladýar we kyrk birinji aýat bilen gabat gelýär. Ezekiel kitabynda Iýerusalimiň weýran edilmegi ýekşenbe kanuny wagtynda akylly we akylsyz gyzlaryň aýrylyşygyny görkezmek üçin ulanylýar. Ezekiel Bawilde ýesirlikdekä, sekizinji bapdan on birinji baba çenli hut şol aýrylyşygy görmek üçin gudrat bilen Iýerusalime äkidilipdi.

> And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. Ezekiel 8:1–3.

> Altynjy ýylda, altynjy aýda, aýyň bäşinji gününde, men öz öýümde otyrkam we Ýahudanyň ýaşululary meniň öňümde otyrkalar, Reb Hudaýyň eli şol ýerde meniň üstüme indi. Şonda men seretdim, ine, oda meňzeş bir görnüş bardy: onuň biliniň görnüşinden aşak tarapy ot; onuň bilinden ýokarsy bolsa ýagtylygyň görnüşi, ýagny sähraýy reňke meňzeşdi. Ol eliň şekilini uzatdy-da, meni saçymyň bir tutamyndan tutdy; Ruh meni ýer bilen asmanyň arasynda göterip, Hudaýyň görnüşlerinde Iýerusalime, demirgazyga bakýan içki derwezäniň gapysyna getirdi; şol ýerde gabanjaňlyga öjükdirýän gabanjaňlyk şekiliniň orny bardy. Ezekiel 8:1–3.

The four chapters of eight through eleven are a description of the separation, and Sister White, when commenting on Ezekiel nine identifies not only that it was the same sealing as Revelation chapter seven, but that Jerusalem represents the Laodicean Seventh-day Adventist church in the latter days.

Sekizden on bire çenli bolan dört bap bölünip aýrylmagyň beýanydyr, we White uýa Hezekieliň dokuzynjy babyna düşündiriş berende, munuň diňe bir Ylham kitabynyň ýedinji babyndaky şol bir möhürleme bolandygyny däl, eýsem Iýerusalimiň ahyrky günlerdeki Laodikiýa Ýedinji Gün Adventist buthanasyny aňladýandygyny hem anyk görkezýär.

> “The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

> Öz ruhy pese gaçyşyna gynanmaýan hem-de başgalaryň günleri üçin aglamaýan gatlak Hudaýyň möhürisiz galdyrylar. Reb Öz habarchylaryna, ellerinde gyrmak ýaraglary bolan adamlara şeýle buýurýar: «Onuň yzy bilen şäheriň içinden geçiň-de uruň; gözüňiz rehim etmesin, ne-de ýüregiňizde rehimiňiz bolsun: garryny-da, ýaşy-da, gyzlary-da, kiçi çagalary-da, aýallary-da bütinleý öldüriň; emma alamaty bolan hiç bir adama golaý barmaň; we Meniň mukaddes ýerimden başlaň. Şonda olar öýüň öňünde duran ýaşuly adamlardan başladylar.»

> “Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.

> “Bu ýerde biz ýygnagyň — Rebbiň mukaddes mekanynyň — Hudaýyň gazabynyň zarbasyny ilkinji bolup duýandygyny görýäris. Gadymy ýaşulular, Hudaýyň beýik nur berenleri we halkyň ruhy bähbitleriniň goragçylary bolup duranlar, özlerine ynanylan amanata hyýanat etdiler. Olar öňki günlerdäki ýaly gudratlara we Hudaýyň güýjüniň aýdyň ýüze çykyşyna garaşmagyň geregi ýok diýen garaýşy kabul etdiler. Zamanlar üýtgedi. Bu sözler olaryň imansyzlygyny berkidýär, we olar şeýle diýýärler: Reb ne ýagşylyk eder, ne-de erbetlik eder. Ol Öz halkyny höküm bilen jezalandyrmak üçin aşa rehimdildir. Şeýlelikde, Hudaýyň halkyna olaryň ýazygyny we Ýakup öýüne olaryň günälerini görkezmek üçin mundan beýläk hiç haçan sesini surnaý kimin galdyrmajak adamlaryň agzyndan çykýan nalyş: ‘Parahatlyk we howpsuzlyk’. Üýrmeýän bu lal itler, hut şolar hem gahary gelen Hudaýyň adalatly aryny duýýanlardyr. Erkekler, gyzlar we kiçi çagalar — hemmesi bilelikde heläk bolýarlar.”

> “The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.

> “Wepaly ynsanly gözleriň saýgaryp bilen ähli zatlar, wepaly adamlaryň ah çekip, aglap ýören ýigrenji işleri boldy; emma olaryň arasynda iň agyrlary, ýagny päk we mukaddes Hudaýyň gabanjaňlygyny oýarýan günäler, äşgär edilmedikdi. Ýürekleriň beýik barlagçysy etmiş edýänleriň gizlinlikde edýän her bir günäsini bilýär. Bu adamlar öz aldawlarynda özlerini howpsuz duýup başlaýarlar we Onuň sabyrlylygy sebäpli Reb görýän däldir diýýärler, soňra bolsa edil Ol ýeri terk eden ýaly hereket edýärler. Emma Ol olaryň ikiýüzlüligini paş eder we olaryň şeýle bir üns bilen gizläp gelen günälerini başgalaryň öňünde açar.

> “No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God’s mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.

> Wezipe, mertebe ýa-da dünýewi paýhas taýdan hiç bir artykmaçlyk, hiç bir mukaddes wezipedäki orun, adamlar özleriniň aldawçy ýüreklerine goýberilenlerinde, olary ýörelgäni gurban etmekden gorap bilmez. Mynasyp we dogruçyl hasap edilenler dönükligiň baştutanlary bolup çykýarlar hem-de biparhlygyň we Hudaýyň merhemetlerini hyýanatçylykly ulanmagyň nusgalaryna öwrülýärler. Ol olaryň bu erbet ýoluna mundan beýläk ýol bermez, we Öz gazabynda Olara rehimsizlik bilen jeza berýär.

> “It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.” Testimonies, volume 5, 211, 212.

> “Reb beýik nur bilen bereketlenen we başgalara hyzmat edenlerinde sözüň güýjüni duýan adamlardan Öz huzuryny islegsiz yzyna çekýär. Olar bir wagtlar Onuň wepaly hyzmatkärleri bolup, Onuň huzury we ýol görkezmesi bilen merhemetlenipdiler; emma olar Ondan ýüz öwrüp, beýlekileri-de ýalňyşlyga alyp bardylar, şonuň üçin hem ylahy nägileligiň astyna düşürildiler.” Testimonies, volume 5, 211, 212.

The entire book of Ezekiel is set within the context of the destruction of Jerusalem. In Ezekiel’s testimony the siege of Nebuchadnezzar that lasted a year and a half is specifically marked, but the “more direct application” of Jesus' warning in Matthew twenty-four is in the latter days. In Ezekiel that line of truth is found in chapter twenty-four.

Ezekiel kitabynyň tutuş mazmuny Ýerusalimiň ýykylmagynyň çäginde beýan edilýär. Ezekieliň şaýatlygynda Nebukadnesaryň bir ýarym ýyl dowam eden gabawy aýratyn bellenýär, emma Isanyň Matta ýigrimi dördünji bapdaky duýduryşynyň “has göni ulanylyşy” ahyrky günlerdedir. Ezekielde şol hakykat ugry ýigrimi dördünji bapda duş gelýär.

## January 15, 588 BC

Miladydan öňki 588-nji ýylyň 15-nji ýanwary

> Again in the ninth year, in the tenth month, in the tenth day of the month, the word of the Lord came unto me, saying, Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day. Ezekiel 24:1, 2.

> Yene dokuzynjy ýylda, onunjy aýda, aýyň onunjy güni Rebbiň sözi maňa gelip şeýle diýdi: «Eý, ynsan ogly, şu günüň adyny, hut şu günüň özüni ýazyp goý; şu günüň özünde Wawilon patyşasy Iýerusalime garşy çykdy». Ezekiýel 24:1, 2.

On this date, which is also established on other biblical witnesses, a siege of eighteen months began. The word of the Lord that came to Ezekiel on that date consisted of the parable of the bloody city that is illustrated with a boiling pot followed by a great fire. The parable clearly is representing the judgment upon Jerusalem, and it is followed in the same chapter with Ezekiel’s wife being laid to rest by a stroke as a symbol that the siege that would ultimately destroy the sanctuary had begun.

Şu tarihte, beýleki mukaddes ýazgy şaýatlary arkaly hem berkidilişi ýaly, on sekiz aý dowam etjek gabaw başlandy. Şol günde Hezekiele gelen Rebbiň sözi, gaýnap duran gazan bilen, onuň yz ýanyndan gelen uly ot arkaly şekillendirilen ganly şäher baradaky meselden ybaratdy. Bu meselanyň Yerusalime çykarylan hökmi aňladýandygy aýdyňdyr, we şol bir bapda onuň yzysüre Hezekieliň aýalynyň bir urgudan aradan alynmagy, ahyrsoňunda mukaddes ýeri ýok etjek gabawyň başlanandygynyň nyşany hökmünde beýan edilýär.

> Also the word of the Lord came unto me, saying, Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down. Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded. Ezekiel 24:15–18.

> Rebbiň sözi maňa gelip şeýle diýdi: “Eý adam ogly, ine, Men bir uruşda seniň gözüňiň söýgüli zadyny senden alýaryn; emma sen aglama, agy etme, gözýaşlaryň hem akmasyn. Ümsüm ah çek, ölü üçin ýas tutma; başyňa selleňi daň, aýagyňa çarygyňy geý, dodaklaryňy örtme we adamlaryň çöregini iýme.” Şeýlelikde men ir bilen halka sözledim; agşam bolsa aýalym öldi. Men ertesi ir maňa buýrulyşy ýaly etdim. Ezekiel 24:15–18.

Then the people around Ezekiel asked the meaning of the parable and his wife’s death.

Soňra Ýezekiliň töweregindäkiler tymsalyň we onuň aýalynyň ölümniň manysyny soradylar.

> And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so? Then I answered them, The word of the Lord came unto me, saying, Speak unto the house of Israel, Thus saith the Lord God; Behold, I will profane my sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword. Ezekiel 24:19–21.

> Halk maňa şeýle diýdi: «Sen näme üçin şeýle edýänsiň? Bu zatlaryň biziň üçin nämäni aňladýandygyny bize aýtjak dälmi?» Şonda men olara jogap berdim: «Rebbiň sözi maňa gelip, şeýle diýdi: Ysraýyl öýüne aýt: Hökmürowan Reb şeýle diýýär: Ine, Men Öz mukaddes ýerimi — güýjüňiziň buýsanjyny, gözleriňiziň söýgüsini we janyňyzyň rehim edýän zadyny haram ederin; sizden galan ogullaryňyz bilen gyzlaryňyz gylyçdan geçer». Ezekiel 24:19–21.

Ezekiel’s wife and the sanctuary are both identified as the “desire of your eyes” in the passage. Biblical historians identify the siege lasted eighteen months, whereas the sieges of Cestius and Titus lasted four years from the year 66 unto the year 70. A close count of the time from the first siege of Cestius unto the destruction is three and a half years, but when applying “inclusive reckoning,” which is the most often employed application in the Bible, it is four-years. Knowing that both reckonings are valid allows us to see both three and a half years from Cestius to Titus and also four years.

Parçada Ezekieliň aýaly-da, mukaddes ýer hem “gözleriň höwesi” hökmünde görkezilýär. Mukaddes Kitap taryhçylary gabawyň on sekiz aý dowam edendigini belleýärler, emma Sestiýus bilen Titusuň gabawlary milady 66-njy ýyldan 70-nji ýyla çenli dört ýyl dowam etdi. Wagty Sestiýusyň ilkinji gabawyndan weýrançylyga çenli takyk hasaplanda üç ýarym ýyl bolýar, ýöne Mukaddes Kitapda iň köp ulanylýan usul bolan “öz içine alýan hasap” ulanylanda, ol dört ýyl bolýar. Iki hasaplamanyň hem dogrudygyny bilmek bize Sestiýusdan Titusa çenli hem üç ýarym ýyly, hem-de dört ýyly görmäge mümkinçilik berýär.

We have two witnesses of the Sunday law in the two destruction's of Jerusalem, and the details of both histories are to be applied to the soon-coming Sunday law—where Laodicea is spewed out of the mouth of the Lord. The beginning of the siege of Nebuchadnezzar is marked by the death of Ezekiel’s wife. At her death, Ezekiel was commanded not to openly mourn, for he was the sign of the Jews being carried away into captivity.

Iýerusalimiň iki weýrançylygynda Ýekşenbe kanunynyň iki şaýady bize berilýär, we bu iki taryhyň hem ähli jikme-jiklikleri tizden geljek Ýekşenbe kanunyna degişli edilmelidir — şol ýerde Laodikiýa Rebbiň agzyndan çykarylyp taşlanýar. Nebukadnessaryň gabawynyň başlangyjy Ezekiýeliň aýalynyň ölümi bilen alamatlandyrylýar. Onuň ölüminde Ezekiýele açyk-açan ýas tutmazlyk buýruldy, çünki ol ýesirlige alnyp gidilýän ýehudylaryň alamatydy.

The beginning of the four-year period of 66 to 70 is marked by the sign of the abomination of desolation, which was the sign for the Christians in Jerusalem to flee.

66-dan 70-e çenli bolan dört ýyllyk döwrüň başlangyjy weýrançylygyň ýigrenji nyşany bilen bellenilýär; bu bolsa Iýerusalimdäki hristianlar üçin gaçmagyň nyşanydy.

> When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains. Matthew 24:15,16.

> Şonuň üçin siz pygamber Daniýel arkaly aýdylan weýrançylygyň ýigrenji zadynyň mukaddes ýerde durandygyny göreniňizde, (okyýan muňa düşünsün:) onda Iýudeýada bolanlar daglara gaçsınlar. Matta 24:15,16

Two sieges that clearly align with each other, and both sieges contain a “sign” at the beginning of the siege. When Ezekiel explains what was meant by the death of his wife and the lack of mourning on his part, he explained and then recorded:

Açyk-aýdyň görnüşde biri-birine gabat gelýän iki gabaw bar, we şol iki gabawyň hem başynda bir “alamat” bar. Hezekiýel aýalynyň ölüminiň we özüniň ýas tutmazlygynyň manysynyň nämedigini düşündirende, ol muny düşündirip, soňra şeýle ýazdy:

> Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Ezekiel 24:24.

> Şeýlelik bilen, Hezekiýel size bir alamatdyr; ol näme eden bolsa, siz hem şony edersiňiz. Bu waka ýüze çykanda, Meniň Reb Hudaýdygymy bilersiňiz. Hezekiýel 24:24.

The sign of the death of Ezekiel’s wife was an identification of the soon-coming destruction of Jerusalem and the temple and the following captivity in Babylon. The sign of the abomination of desolation, spoken of by Daniel was a warning to escape the destruction, but both sieges have a sign at the beginning.

Ezekieliň aýalynyň ölüminiň alamaty, tizden boljak Iýerusalimiň we ybadathananyň ýok edilmegi hem-de ondan soňky Bawil ýesirligi bilen baglanyşykly bir görkezgijedi. Danyýel tarapyndan aýdylyp geçilen weýrançylygyň nejisliginiň alamaty, şol ýok edilişden gaçyp gutulmak üçin bir duýduryşdy, emma iki gabawyň hem başynda bir alamat bardyr.

There will be a prophetic siege before the soon-coming Sunday law and Ezekiel’s wife’s death is the symbol that the Laodicean Seventh-day Adventist church has been fully passed by, whereas; Ezekiel is a symbol of the one hundred and forty-four thousand, and is the symbol of the ensign that is lifted up at the beginning of the siege. Ezekiel is the ensign of the one hundred and forty-four thousand at the beginning of the siege of Babylon and the sign of the abomination of desolation at the beginning is the “sign” of Rome. One sign speaks to an internal warning and the other to an external warning. There was certainly a warning to the Christians in the year 66, but the warning sign was Rome. The sign in the destruction of Babylon was Ezekiel's wife. Rome is the class who receive the mark of the beast and Ezekiel the sign of those who receive the seal of God.

Ýakyn wagtda çykjak Ýekşenbe kanunyndan öň pygamberlik gabawy bolar, we Ezekieliň aýalynyň ölümi Laodikeýadaky Ýedinji Gün Adventist ybadathanasynyň doly terk edilendiginiň nyşanydyr; emma Ezekiel bir ýüz kyrk dört müňüň nyşanydyr we gabawyň başynda ýokary galdyrylýan baýdagyň nyşanydyr. Ezekiel Wawilonyň gabawynyň başynda bir ýüz kyrk dört müňüň baýdagydyr, we başlangyçda weýran ediji ýigrenjiň alamaty Rimiň “alamatydyr”. Bir alamat içerki duýduryşa, beýlekisi bolsa daşarky duýduryşa degişlidir. Elbetde, milady 66-njy ýylda mesihçilere duýduryş berildi, ýöne duýduryş alamaty Rimdi. Wawilonyň weýrançylygyndaky alamat Ezekieliň aýalydy. Rim haýwanyň belgisini kabul edýän topar, Ezekiel bolsa Hudaýyň möhürini kabul edýänleriň alamatydyr.

## Two Ending Periods

Iki Tamamlanyş Döwri

The first siege lasted eighteen months and the second siege lasted four years. Both sieges find their “more direct” fulfillment in the latter days, and both sieges are directly connected with the prophecy of three hundred and ninety-one years and fifteen days located in Revelation nine verse fifteen.

Ilkinji gabaw on sekiz aý dowam etdi, ikinji gabaw bolsa dört ýyl dowam etdi. Iki gabawyň hem “has göni” amala aşmagy ahyrky günlerde bolýar, we iki gabaw hem Ylham kitaby 9:15-de ýerleşýän üç ýüz togsan bir ýyl we on bäş gün baradaky pygamberlik bilen gös-göni baglanyşyklydyr.

The beginning of the five months of Revelation nine, verse ten included a history that marks a thirty-eight-year period that culminates in a four-year siege, that is associated with the number thirty-eight, and identified the rising up of Islam. That four-year siege finds its counterpart in the history that began when the (five months) one hundred and fifty years concluded and the three hundred and ninety-one years and fifteen days began. It began on July 27, 1449 and four years later, Islam brought a siege of fifty-five days against Constantinople that concluded on 29 May 1453.

Ylhamyň dokuzynjy baby, onunjy aýatyndaky bäş aýyň başlanyşy, otuz sekiz ýyllyk döwri belläp geçýän bir taryhy öz içine alýardy; şol döwür dört ýyllyk gabawa baryp ýetýär, ýagny otuz sekiz sany bilen baglanyşyklydyr, hem-de Yslamyň beýgelip başlamagyny görkezýärdi. Şol dört ýyllyk gabaw öz deňeşmesini (bäş aý) ýüz elli ýylyň tamamlanıp, üç ýüz togsan bir ýyl hem on bäş günüň başlanan taryhynda tapýar. Ol 1449-njy ýylyň 27-nji iýulynda başlady, hem-de dört ýyl soň Yslam Konstantinopola garşy elli bäş günlük gabawy getirip, ol 1453-nji ýylyň 29-njy maýynda tamamlandy.

When the time prophecy that began on July 27, 1449 concluded on August 11, 1844, the four years of the movement of the first and second angels from 1840 unto 1844 aligned with the four-year siege of 1333 unto 1337, and also the four-year period from 1449 unto 1453. Those three witnesses, which are all directly part of the same prophetic line, represent a symbolic four-year period when the first and second angel’s movement of 1840 unto 1844 is repeated in the history of the movement of the third angel. Those three witnesses typify a four-year siege in the history of the one hundred and forty-four thousand. That four-year period is also illustrated by the sieges of Jerusalem in 66 and 70.

1449-njy ýylyň 27-nji iýulynda başlap, 1844-nji ýylyň 11-nji awgustynda tamamlanan wagt pygamberligi öz soňuna ýetende, 1840-njy ýyldan 1844-nji ýyla çenli birinji we ikinji perişdeleriň hereketiniň dört ýyly 1333-nji ýyldan 1337-nji ýyla çenli bolan dört ýyllyk gabawa, şeýle hem 1449-njy ýyldan 1453-nji ýyla çenli bolan dört ýyllyk döwre laýyk geldi. Şol üç şaýat, olaryň ählisi gös-göni şol bir pygamberlik çyzygynyň bölegi bolmak bilen, 1840-njy ýyldan 1844-nji ýyla çenli birinji we ikinji perişdäniň hereketi üçünji perişdäniň hereketiniň taryhynda gaýtalanýan simwolik dört ýyllyk döwri aňladýar. Şol üç şaýat ýüz kyrk dört müňüň taryhynda dört ýyllyk gabawy nusgalaýar. Şol dört ýyllyk döwür, şeýle hem, Iýerusalimiň 66-njy we 70-nji ýyllardaky gabawlary arkaly şekillendirilýär.

The beginning of the four-year siege by Cestius in 66, and then the ending by Titus in 70 produces an alpha symbol and an omega symbol to a period of four years. That same period is also a represented as three and a half years, which in turn aligns with the three and a half prophetic years that papal Rome trampled down the sanctuary.

66-njy ýylda Cestius tarapyndan başlanan dört ýyllyk gabawyň başlangyjy, soňra bolsa 70-nji ýylda Titus tarapyndan onuň tamamlanmagy, dört ýyllyk bir döwür üçin alfa nyşanyny we omega nyşanyny emele getirýär. Şol bir döwür, şeýle hem, üç ýarym ýyl hökmünde görkezilýär; bu bolsa öz gezeginde papalyk Rimiň mukaddes ýeri aýak astyna salan üç ýarym pygamberlik ýyly bilen gabat gelýär.

> But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11: 2, 3.

> Emma ybadathananyň daşyndaky howlyny taşlap goý, ony ölçe-me; çünki ol başga milletlere berildi; olar mukaddes şäheri kyrk iki aýlap aýak astyna salarlar. Men Öz iki şaýadymy kuwwatlandyraryn, olar juta geýnip, müň iki ýüz altmyş gün pygamberlik ederler. Ylham 11:2, 3

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Olar gylyjyň agzy bilen ýykylarlar we ähli milletleriň arasyna ýesir alnyp gidilerler; beýleki milletleriň wagtlary dolýança, Iýerusalim başga milletler tarapyndan depgilener. Luka 21:24.

It is essential to note that I am employing both “inclusive” and “exclusive” reckoning to the period represented by the alpha symbol of Cestius unto the omega symbol of Titus. This identifies that two applications of time are represented with one history. We have already dealt with this biblical principle when we considered (many articles ago), the time between Jesus’ visit to Caesarea-Philippi (Panium) and His trip to the Mount of Transfiguration. Two biblical authors record six days and one eight days.

Bellemek örän möhümdir: men Kestiýiň alfa nyşany bilen Titusyñ omega nyşany arkaly görkezilen döwre hem “içerki”, hem-de “daşarky” hasaplamany ulanýaryn. Bu, bir taryh bilen wagtyň iki ulanylyşynyň görkezilýändigini anyklaýar. Biz eýýäm bu Mukaddes Kitap ýörelgesine, Isanyň Kaýsariýa-Filippiýa (Paniýum) sapary bilen Onuň Özgeriş dagyna gidişiniň arasyndaky döwri göz öňünde tutanymyzda (köp makalalar mundan ozal), seredipdik. Mukaddes Kitabyň iki ýazyjysy alty güni, biri bolsa sekiz güni ýazga geçirýär.

> And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart. Matthew 17:1.

> Alty günden soň Isa Petrusy, Ýakuby we onuň dogany Ýahýany ýanyna alyp, aýratynlykda beýik bir daga çykardy. Matta 17:1.

> And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. Mark 9:2.

> Alty günden soň Isa Petrusy, Ýakuby we Ýuhannany ýanyna alyp, olary aýratynlykda beýik bir dagyň üstüne çykardy; we olaryň öňünde keşbi üýtgedildi. Mark 9:2.

> And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray. Luke 9:28.

> Bu sözlerden takmynan sekiz gün soňra şeýle boldy: Ol Petrusy, Ýahýany we Ýakuby ýanyna alyp, doga etmek üçin daga çykdy. Luka 9:28.

The destruction of Jerusalem has a “more direct” application to the latter days, and that destruction is two witnesses represented by Babylon and Rome. The two witnesses align with one another but provide different and essential prophetic characteristics in order to amplify the truth. The siege by Rome (66 to 70) was four years that also represents three and a half years. The three and a half years connects with the trampling down of the sanctuary and host accomplished by both paganism and papalism. The trampling down by papalism was for three and a half symbolic years as typified by a literal three and a half years in the siege by Rome.

Iýerusalimiň weýran edilmeginiň ahyrky günlere degişli “has göni” bir ulanylyşy bardyr, we şol weýrançylyk Wawilon we Rim arkaly görkezilen iki şaýatdyr. Bu iki şaýat biri-birine laýyk gelýär, emma hakykaty güýçlendirmek üçin dürli we zerur pygamberlik häsiýetlerini berýär. Rim tarapyndan edilen gabaw (66-dan 70-e çenli) dört ýyl dowam etdi, bu hem üç ýarym ýyly aňladýar. Üç ýarym ýyl mukaddes ýeriň we goşunyň hem butparazlyk, hem-de papalyk tarapyndan depelenip basylmagy bilen baglanyşýar. Papalyk tarapyndan depelenip basylma üç ýarym simwoliki ýyl dowam etdi; bu, Rim tarapyndan edilen gabawdaky göni üç ýarym ýyl bilen öňden görnüş arkaly görkezilipdi.

That four-year siege also connects with the four-year periods associated with the prophetic line that identifies the lifting up of Islam and thereafter the lifting up of the movement of both the first and second and then the third angels. Cestius to Titus intersects with the wheel of papal Rome and also the wheel of Islam. The wheel of Rome and the three and a half years of Cestius and Titus intersects with papal Rome’s three and a half symbolic years, thus identifying the two entities of pagan and papal Rome. The wheel of Islam is connected by the same history as understood as four years, but just as with the wheel of Rome in that history, Islam is associated with a second power subject to the wheel of Islam—that being Adventism. The period of three and a half years represents Rome in both its phases, and the four-year period represents Islam and Adventism. Pagan and papal Rome cannot be separated prophetically and neither can Islam and Adventism.

Şol dört ýyllyk gabaw, şeýle hem, Yslamyň ýokary göterilmegini, ondan soň bolsa birinji hem ikinji, soňra-da üçünji perişdäniň hereketiniň ýokary göterilmegini görkezýän pygamberlik çyzygy bilen baglanyşykly dört ýyllyk döwürler bilen hem baglanyşýar. Cestiusdan Titusa çenli döwür papalyk Rimiň tekeri bilen, şeýle hem Yslamyň tekeri bilen kesişýär. Rimiň tekeri we Cestius bilen Titusuň üç ýarym ýyly papalyk Rimiň üç ýarym şekiliki ýyly bilen kesişýär; şeýlelikde butparaz we papalyk Rim diýilýän iki birligi kesgitleýär. Yslamyň tekeri şol bir taryh arkaly dört ýyl hökmünde düşünilýän görnüşde baglanyşýar, emma hut şol taryhda Rimiň tekerinde bolşy ýaly, Yslam hem Yslamyň tekerine tabyn bolan ikinji bir güýç bilen baglanyşyklydyr — ol hem Adventizmdir. Üç ýarym ýyllyk döwür Rimi onuň iki tapgyrynda-da aňladýar, dört ýyllyk döwür bolsa Yslamy we Adventizmi aňladýar. Butparaz we papalyk Rimi pygamberlik taýdan biri-birinden aýyrmak mümkin däldir; Yslam bilen Adventizmi hem şeýle.

This demands prophetically that when we consider the siege of Babylon that two understandings of time should be seen in the illustration of the eighteen-month siege. Two representations of time in the siege brought by Rome, prophetically demand two representations of time in the siege brought by Nebuchadnezzar. Nebuchadnezzar’s siege of eighteen months also can be understood as a symbol of one and a half years. Eighteen months is one and a half years, and one and a half can be expressed as 1.5 years. The siege of Nebuchadnezzar was both eighteen months and one point five (1.5) years.

Munuň pygamberlik taýdan talap edýän zady şudur: Babiliň gabawyny göz öňünde tutanymyzda, on sekiz aýlyk gabawyň mysalynda wagtyň iki görnüşli düşünilişiniň görünmelidigidir. Rim tarapyndan getirilen gabawdaky wagtyň iki görnüşli beýany, pygamberlik taýdan, Nebukadnesar tarapyndan getirilen gabawdaky wagtyň hem iki görnüşli beýanyny talap edýär. Nebukadnesaryň on sekiz aýlyk gabawy hem bir ýarym ýylyň nyşany hökmünde düşünilip bilner. On sekiz aý bir ýarym ýyldyr, we bir ýarym 1.5 ýyl hökmünde beýan edilip bilner. Nebukadnesaryň gabawy hem on sekiz aý, hem-de bir bütin bäşden on (1.5) ýyl bolupdy.

The eighteen months addresses the power that was to trample down Jerusalem and the 1.5 years addresses Islam. The prophetic wheel of reckoning that identifies eighteen months identifies Babylon and the other prophetic wheel of reckoning identifies Islam. We have not yet set forth an explanation of how we arrive at the application of the 1.5 years in connection with Islam, but it should be noted that the two reckonings of time in the destruction brought by Rome connected with the prophetic wheel of Rome, (both pagan and papal), and the other reckoning connected with the prophetic wheel of Islam. These characteristics are found in both the alpha and omega destruction's of Jerusalem.

On sekiz aý Iýerusalimi basgylap aýak astyna aljak güýje degişli bolup, 1,5 ýyl bolsa Yslama degişlidir. On sekiz aýy kesgitleýän pygamberlik hasaplaýyş tigiri Wawilony kesgitleýär, beýleki pygamberlik hasaplaýyş tigiri bolsa Yslamy kesgitleýär. Biz heniz Yslam bilen baglanyşyklylykda 1,5 ýylyň ulanylyşyna nähili gelýändigimiziň düşündirişini beýan etmedik, ýöne şuny belläp geçmek gerekdir: Rim bilen bagly pygamberlik tigiri bilen baglanyşykly Rimiň getiren weýrançylygyndaky iki wagt hasaplamasy bar, (butparaz hem-de papalyk görnüşlerinde), şeýle hem Yslamyň pygamberlik tigiri bilen baglanyşykly beýleki bir hasaplama bar. Bu häsiýetler Iýerusalimiň hem alfa, hem-de omega weýrançylyklarynda duş gelýär.

The four-year siege of Jerusalem with Cestius and Titus represent the ending of a prophetic line that began with a thirty-eight-year period that concluded with a four-years siege symbolizing the lifting up of Islam, and the final four-year period in that very same line represents the lifting up of the ensign of the one hundred and forty-four thousand.

Ierusalimiň Cestius we Titus bilen bagly dört ýyllyk gabawy, Yslamyň ýokary galdyrylmagyny alamatlandyrýan dört ýyllyk gabaw bilen tamamlanan otuz sekiz ýyllyk döwürden başlan pygamberlik çyzygynyň soňlanmagyny aňladýar; hut şol bir çyzykdaky ahyrky dört ýyllyk döwür bolsa ýüz kyrk dört müňüň baýdagynyň ýokary galdyrylmagyny aňladýar.

We will continue these things in the next article.

Bu meseleleri indiki makalada dowam etdireris.

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