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# The Book of Daniel - Number One-Hundred and Fifty-Three

Daniel kitaby — Ýüz Elli Üçünji

The Spiritual Symbolism of the Northern and Southern Kingdoms: A Journey Through Biblical Temples and Human Nature

Demirgazyk we Günorta Patyşalyklarynyň Ruhy Simwolizmi: Mukaddes Kitapdaky Ybadathanalaryň we Ynsan Tebigatynyň Üsti bilen Bir Syýahat

Author

Jeff Pippenger

Published

March 23, 2024

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The northern kingdom represented the lower nature in the temple of mankind, it represented the body in the temple of the church, it represented the human flesh in the temple of Christ. Christ built every temple, and He laid every foundation, and the first stone in the Millerite temple was the doctrine of the “seven times,” which is represented by Ezekiel’s two sticks. In the rebellion of 1863, Laodicean Adventism rejected their prophetic “cornerstone”, which also occurred in the building of the earthly temple. The rejected stone was destined to be chosen at the conclusion of the temple erection, though it had been a stumbling stone for the entire construction period. Yet, the prophetic Word identifies that the rejected stone of stumbling will ultimately become the head of the corner.

Demirgazyk patyşalygy adamzadyň ybadathanasyndaky pes tebigaty aňladýardy; ol ybadathanadaky ýygnagyň bedenini aňladýardy; ol Mesihiň ybadathanasyndaky ynsan tenini aňladýardy. Mesih her bir ybadathanany gurdy, hem-de her bir binýady Ol goýdy, we Millerit ybadathanasyndaky ilkinji daş Ezekieliň iki taýagy bilen şekillendirilýän “ýedi wagt” taglymatydy. 1863-nji ýylyň gozgalaňynda Laodikiýaly Adventizm öz pygamberlik “burç daşyny” ret etdi; bu hem ýer ýüzündäki ybadathananyň gurulmagynda bolup geçipdi. Ret edilen daş, ähli gurluşyk döwrüniň dowamynda büdrediji daş bolan hem bolsa, ybadathana gurulşygynyň ahyrynda saýlanylmaga niýetlenipdi. Şeýle-de bolsa, pygamberlik Sözi büdrediji ret edilen daşyň ahyrsoňy burçuň baş daşy boljakdygyny aýdyň görkezýär.

The stick of the “seven times,” as represented by the southern kingdom, is the “head,” in relation to the northern kingdom. It is the “head,” for it is in the southern kingdom that God chose to identify Jerusalem, as His city, where He placed His sanctuary and His name. Until the two sticks were joined from 1798 unto 1844, the “head” had been the lower, southern kingdom. Once John, in 1844, was told to leave off the northern kingdom, for it was given to the Gentiles, the southern kingdom was left as an ensign standing alone as one nation, or at least that was the plan. That plan was hindered by the rebellion of 1863, and modern Israel’s first “rebellion at Kadesh”.

Günorta patyşalygy arkaly şekillendirilişi ýaly, “ýedi wagt” taýagy demirgazyk patyşalyk bilen gatnaşykda “baş”dyr. Ol “baş”dyr, çünki Hudaý Iýerusalimi Öz şäheri hökmünde tanamagy, Öz mukaddes ýerini we Öz adyny şol ýerde goýmagy günorta patyşalykda saýlap aldy. Iki taýak 1798-den 1844-e çenli birleşdirilýänçä, “baş” aşaky, ýagny günorta patyşalyk bolupdy. Ýuhanna 1844-nji ýylda demirgazyk patyşalygy terk etmegi buýrulanda, sebäbi ol beýleki milletlere berlendi, günorta patyşalyk ýeke özi bir millet hökmünde duran nyşan bolup galdy, ýa bolmasa iň bolmanda meýilnama şoldy. Şol meýilnama 1863-nji ýylyň gozgalaňy we häzirki Ysraýylyň ilkinji “Kadeşdäki gozgalaňy” tarapyndan bökdelipdi.

On September 11, 2001, the Lord brought His Laodicean church back to 1863, back to 1888, back to 1919, and back to 1957 to the second “rebellion at Kadesh”. But at that rebellion the promise of the stone that was rejected becoming the head of the corner is now being fulfilled. It is fulfilled in those represented as the one hundred and forty-four thousand, who Christ accomplishes the combination of Divinity and humanity among forever.

2001-nji ýylyň 11-nji sentýabrynda Reb Öz Laodikýä ýygnagyny 1863-nji ýyla, 1888-nji ýyla, 1919-njy ýyla we 1957-nji ýylda bolan ikinji “Kadeşdäki pitnä” yzyna getirdi. Emma şol pitnede ret edilen daşyň burçuň baş daşy boljakdygy baradaky wada indi ýerine ýetirilýär. Bu wada Mesih tarapyndan bakylygyna Taňrylyk bilen ynsanlygyň utgaşdyrylmagy amala aşyrylýan, ýüz kyrk dört müň hökmünde şekillendirilenlerde ýerine ýetirilýär.

Paul identified the lower nature as the flesh, and the higher nature as the mind. He identified the body (the lower nature) as death.

Pawlus pes tebigaty ten, ýokary tebigaty bolsa akyl hökmünde kesgitledi. Ol bedeni (pes tebigaty) ölüm hökmünde kesgitledi.

> For we know that the law is spiritual: but I am carnal, sold under sin. For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. If then I do that which I would not, I consent unto the law that it is good. Now then it is no more I that do it, but sin that dwelleth in me. For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. For the good that I would I do not: but the evil which I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that, when I would do good, evil is present with me. For I delight in the law of God after the inward man: But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death? Romans 7:14–24.

> Çünki biz bilýäris: kanun ruhydyr; emma men tençildir, günäniň astynda satylan. Çünki edýän zadymy makul göremok; çünki isleýän zadymy etmeýärin, ýigrenýän zadymy bolsa edýärin. Şeýlelikde, islemedik zadymy edýän bolsam, onda kanunyň ýagşydygyna razylyk berýärin. Indi muny edýän men däl, eýsem içimde ýaşaýan günädir. Çünki bilýärin: içimde, ýagny tenimde, hiç bir ýagşy zat ýaşaýan däldir; çünki isleg mende bardyr, emma ýagşy zady nädip amala aşyrmalydygyny tapamok. Çünki isleýän ýagşylygymy etmeýärin; emma islemedik ýamanlygymy edýärin. Indi islemedik zadymy edýän bolsam, muny edýän men däl, eýsem içimde ýaşaýan günädir. Şonda şeýle bir kanuny tapýaryn: ýagşylyk etmek islänimde, ýamanlyk meniň ýanymda bardyr. Çünki içki adamym boýunça Hudaýyň kanunyndan lezzet alýaryn; emma agzalarymda başga bir kanuny görýärin, ol akylymyň kanunyna garşy uruşýar we meni agzalarymdaky günäniň kanunyna ýesir edýär. Eý, men nähili betbagt adam! Meni bu ölüm jesedinden kim halas eder? Rimliler 7:14–24.

Paul knew that in his “flesh” dwelt “no good thing.” The tendencies, both inherited and cultivated that existed in his flesh (his body), only worked to lead him into sin. Those tendencies represented the law of sin, but Paul desired to keep the law of God, not the law of sin. The law of God Paul identified as the “law of his mind” (his higher nature). His cry was “who shall deliver me from the body of death?” Of course, Paul knew that it was divinity that would bring deliverance, but he also knew that the work of deliverance required his participation.

Pawlus öz “teninde” “hiç bir ýagşy zadyň” ýaşaýandygyny bilýärdi. Onuň teninde (bedeninde) bar bolan, hem miras galan, hem-de ösdürilip ýetişdirilen meýiller diňe ony günä eltmek üçin işleýärdi. Şol meýiller günäniň kanunyny aňladýardy, emma Pawlus günäniň kanunyny däl-de, Hudaýyň kanunyny berjaý etmegi isleýärdi. Pawlus Hudaýyň kanunyny “akyl kanuny” (onuň ýokary tebigaty) diýip atlandyrýardy. Onuň nalyşy: “meni ölüm bedeninden kim halas eder?” diýen sözlerdi. Elbetde, Pawlus halas edişiň hudaýylyk tarapyndan geljekdigini bilýärdi, emma ol halas ediş işiniň öz gatnaşmagyny hem talap edýändigini bilýärdi.

> Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Philippians 2:12, 13.

> Şonuň üçin, ezizlerim, siz hemişe boýun egşiňiz ýaly, diňe meniň ýanymda bolanyňyzda däl, eýsem indi men ýokkam has-da beter, öz halas boluşyňyzy gorky we titreme bilen amal ediň. Çünki Öz hoşalçylygyna görä hem islegi, hem-de amaly sizde berjaý edýän Hudaýdyr. Filipililer 2:12, 13.

The deliverance from the body of death was accomplished by Divine power, which was connected with human power, and that was the example Jesus provided for men. Even with the law of sin actively working in the lower nature of the body, Jesus kept His lower nature in subjection to God’s law by surrendering His will, to the will of His Father. Paul could find deliverance if he would surrender his will unto the will of divinity. In doing so, he was working out his own salvation, and this is what Sister White means when she speaks about the work of eliminating sin from our life.

Ölüm bedeninden kurtuluş, ilahî kudret aracılığıyla gerçekleştirildi; bu kudret insanî kudretle bağlantılıydı ve İsa’nın insanlara sunduğu örnek de buydu. Günah yasası bedenin aşağı tabiatında etkin biçimde işliyor olmasına rağmen, İsa kendi iradesini Babası’nın iradesine teslim etmek suretiyle aşağı tabiatını Tanrı’nın yasasına tabi kıldı. Pavlus da, eğer iradesini ilahî iradeye teslim etseydi, kurtuluş bulabilirdi. Bunu yaparken kendi kurtuluşunu gerçekleştiriyor olacaktı; ve Sister White’ın, yaşamımızdan günahın giderilmesi işinden söz ederken kastettiği şey de budur.

> “Every soul that refuses to give himself to God is under the control of another power. He is not his own. He may talk of freedom, but he is in the most abject slavery. He is not allowed to see the beauty of truth, for his mind is under the control of Satan. While he flatters himself that he is following the dictates of his own judgment, he obeys the will of the prince of darkness. Christ came to break the shackles of sin-slavery from the soul. ‘If the Son therefore shall make you free, ye shall be free indeed.’ ‘The law of the Spirit of life in Christ Jesus’ sets us ‘free from the law of sin and death.’ Romans 8:2.

> „Özüni Hudaýa tabşyrmakdan ýüz öwürýän her bir jan başga bir güýjüň dolandyryşy astyndadyr. Ol öz-özüne degişli däldir. Ol azatlyk hakda gürläp biler, ýöne ol iň pesgöwünli gulçulygyň içindedir. Oňa hakykatyň gözelligini görmek rugsat edilmeýär, çünki onuň aňy Şeýtanyň dolandyryşy astyndadyr. Ol özüniň öz hökümine görä hereket edýär diýip özüni aldasa-da, garaňkylygyň hökümdarynyň erkine boýun bolýar. Mesih jany günä gulçulygynyň zynjyrlaryndan azat etmek üçin geldi. „Şonuň üçin Ogluň sizi azat etse, siz hakykatdan-da azat bolarsyňyz.“ „Mesih Isadaky ýaşaýyş Ruhunyň kanuny“ bizi „günäniň we ölümiň kanunyndan“ azat edýär. Rimliler 8:2.

> “In the work of redemption there is no compulsion. No external force is employed. Under the influence of the Spirit of God, man is left free to choose whom he will serve. In the change that takes place when the soul surrenders to Christ, there is the highest sense of freedom. The expulsion of sin is the act of the soul itself. True, we have no power to free ourselves from Satan’s control; but when we desire to be set free from sin, and in our great need cry out for a power out of and above ourselves, the powers of the soul are imbued with the divine energy of the Holy Spirit, and they obey the dictates of the will in fulfilling the will of God.

> Gutulyş işinde hiç hili mejbur etmek ýokdur. Daşarky hiç bir güýç ulanylmaýar. Hudaýyň Ruhunyň täsiri astynda adam kime gulluk etjekdigini saýlamaga erkin goýulýar. Jan Mesihi kabul edip boýun bolanda bolup geçýän özgermede azatlygyň iň beýik manysy bardyr. Günäni kowup çykarmak janyň öz hereketidir. Dogrudan-da, özümizi Şeýtanyň hökümranlygyndan azat etmäge hiç bir güýjümiz ýokdur; emma günäden azat edilmegi arzuw edenimizde we uly mätäçligimizde özümizden daşarda hem-de özümizden ýokary bir güýje ýüzlenip perýat edenimizde, janyň güýjleri Mukaddes Ruhuň ylahy kuwwaty bilen doldurylýar, we olar Hudaýyň erkini ýerine ýetirmekde erk-islegiň görkezmelerine tabyn bolýarlar.

> “The only condition upon which the freedom of man is possible is that of becoming one with Christ. ‘The truth shall make you free;’ and Christ is the truth. Sin can triumph only by enfeebling the mind, and destroying the liberty of the soul. Subjection to God is restoration to one’s self,—to the true glory and dignity of man. The divine law, to which we are brought into subjection, is ‘the law of liberty.’ James 2:12.” The Desire of Ages, 466.

> “Ynsanyň azatlygynyň mümkin bolmagynyň ýeke-täk şerti Mesih bilen bir bolmagydyr. ‘Hakykat sizi azat eder;’ we Mesih şol Hakykatdyr. Günä diňe aňy gowşadyp, janyň azatlygyny ýok etmek arkaly üstün çykyp biler. Hudaýa tabyn bolmak adamyň öz-özüne—adamyň hakyky şöhratyna we mertebesine—gaýtadan dikeldilmegidir. Biziň tabyn edilýän ylahy kanunymyz ‘azatlyk kanunydyr.’ Ýakup 2:12.” Asyrlar Islegi, 466.

Paul cried out, “O wretched man that I am! who shall deliver me from the body of this death?” Sister White stated “when we desire to be set free from sin, and in our great need cry out for a power out of and above ourselves, the powers of the soul are imbued with the divine energy of the Holy Spirit, and they obey the dictates of the will in fulfilling the will of God.” In engaging in the combination of our humanity with the divinity of Christ, through the exercise of our will, we accomplish the “act” of removing sin from our own “soul.”

Pawlus şeýle nalyş etdi: “Eý, men nähili betbagt adam! Meni bu ölüm bedeninden kim halas eder?” White uýamyz şeýle diýdi: “haçan-da biz günäden azat edilmegi arzuw edip, uly mätäçligimizde özümizden daşarda hem-de bizden ýokary bir güýje ýüz tutup perýat edenimizde, janyň güýçleri Mukaddes Ruhuň ylahy kuwwaty bilen doldurylýar, we olar Hudaýyň erkini berjaý etmekde erk-islegiň görkezmelerine boýun bolýarlar.” Adamkärçiligimiziň Mesihiň ylahylygy bilen birleşmegine erk-islegimizi ulanmak arkaly gatnaşanymyzda, günäni öz “janymyzdan” aýyrmagyň şol “işini” amala aşyrýarys.

But what we “need to understand is the true force of the will.” The will is “the governing power in the nature of man, the power of decision, or of choice. Everything depends on the right action of the will. The power of choice God has given to men; it is theirs to exercise. You cannot change your heart, you cannot of yourself give to God its affections; but you can choose to serve Him. You can give Him your will; He will then work in you to will and to do according to His good pleasure. Thus your whole nature will be brought under the control of the Spirit of Christ; your affections will be centered upon Him, your thoughts will be in harmony with Him.”

Ýöne biziň “düşünmeli zadymyz erkiň hakyky güýjüdir.” Erk “adamyň tebigatyndaky dolandyryjy güýjüň, karar bermek ýa-da saýlamak güýjüniň özidir. Hemme zat erkiň dogry hereket etmegine baglydyr. Hudaý adamlara saýlamak güýjüni berdi; ony ulanmak olaryň özüne degişlidir. Sen ýüregiňi üýtgedip bilmersiň, özüňden Hudaýa onuň söýgüsini bagyş edip bilmersiň; emma sen Oňa gulluk etmegi saýlap bilersiň. Sen Oňa öz erkiňi tabşyryp bilersiň; şonda Ol Öz ýagşy islegine laýyklykda islemek hem etmek üçin sende iş eder. Şeýlelikde seniň tutuş tebigatyň Mesihiň Ruhunyň dolandyryşy astyna getiriljekdir; söýgüleriň Oňa gönükdiriler, pikirleriň Oňa laýyk bolar.”

Paul knew these truths, and He knew that his lower nature needed to be held in subjection by his higher nature, through the exercise of his will. This is why Paul died daily.

Pawlus bu hakykatlary bilýärdi, we ol özüniň pes tebigatynyň erkini işledip, öz beýik tebigaty tarapyndan boýun egdirilmelidigini bilýärdi. Şonuň üçin Pawlus her gün ölýärdi.

> I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. 1 Corinthians 15:31.

> Rebimiz Isa Mesihde siziň bilen bagly bolan guwanjym bilen şaýat tutýaryn: men her gün ölýärin. 1 Korinfliler 15:31.

Paul knew he needed to crucify his lower nature daily by exercising his will to keep his lower nature in subjection. He therefore crucified his flesh.

Pawlus öz iradesini ulanyp, öz pes tebigatyny boýun egdirip saklamak üçin, ony her gün haça çüýlemelidigini bilýärdi. Şonuň üçin ol öz tenini haça çüýledi.

> And they that are Christ’s have crucified the flesh with the affections and lusts. Galatians 5:24.

> Mesihe degişli bolanlar teni höwesleri we nebis islegleri bilen bile haça çüýlediler. Galatýalylar 5:24.

Paul knew his sinful flesh would exist in humanity until the Second Coming of Christ, when the faithful, in the twinkling of an eye, would receive a new glorified body. This is why 1798 identifies the foundation of the forty-six years where the Millerite temple was erected, for Christ, as the only foundation, was the lamb slain from the foundation. The northern kingdom was the body, which through sin had taken ascendancy over humanity, and elevated itself to be the counterfeit northern kingdom. In 1844, John was told to “leave out” the courtyard, which means in the Greek, to reject the lower nature, that had taken ascendancy over the higher nature where God had chosen to place His name, and in 1798, the flesh (the lower nature) with “the affections and lusts” was to be crucified.

Pawlus Mesihiň Ikinji Gelişine çenli adamzada öz günäli teniniň dowam etjekdigini bilýärdi; şol wagtda wepalylar göz açyp-ýumasy salymda täze, şöhratlandyrylan bedene eýe bolardylar. Şonuň üçin 1798 ýyl kyrk alty ýylyň esasynyň kesgitlenişi bolup durýar; şol ýyllarda Milleritleriň ybadathanasy bina edildi, çünki ýeke-täk esas bolan Mesih, dünýäniň düýbi tutulaly bäri soýlan Guzydyr. Demirgazyk patyşalyk bedendi; ol günä arkaly adamzada agalyk edip, galp demirgazyk patyşalyk bolmak üçin özüni beýgeltdi. 1844 ýylda Ýuhanna howluny “daşarda goýmak” barada buýruldy; bu grekçede Hudaýyň Öz adyny goýmagy saýlan ýokary tebigatyň üstünden agalyk eden aşaky tebigaty ret etmegi aňladýar; we 1798 ýylda ten (aşaky tebigat) “mähirleri we nebisleri” bilen birlikde haça çüýlenmelidi.

At the foundation, Christ’s flesh died at the crucifixion, as He was cut off from the living. The southern kingdom was then to be one nation, with one king, in covenant with God, and a nation who had God’s sanctuary in their midst. Line upon line, the “seven times,” is now “the head of the corner,” for since September 11, 2001 God is raising up His “northern army” as an ensign. That army is to be one nation, and that nation will reflect His image alone, and it does so at the very time when Satan is raising up his “horn” that is the image of the beast. In Ezekiel chapter thirty-seven the message of the four winds breathes the latter rain message upon those who then stand up as that army. The message of the four winds is the message of the Seventh Trumpet, which is where the mystery of God is finished.

Düýbünde, Mesihiň teni haça çüýlenişde öldi, çünki Ol dirileriň arasyndan kesilip aýryldy. Şondan soň günorta patyşalyk bir millet, bir patyşaly, Hudaý bilen ähtde bolan we Hudaýyň mukaddes mekany öz arasynda bolan bir millet bolmalydy. Setir üstüne setir, “ýedi wagt” indi “burçuň baş daşy” bolup durýar, çünki 2001-nji ýylyň 11-nji sentýabryndan bäri Hudaý Öz “demirgazyk goşunyny” baýdak hökmünde galdyrýar. Ol goşun bir millet bolmalydyr, we şol millet diňe Onuň keşbini şöhlelendirer; munuň özi hem Şeýtanyň haýwanyň keşbi bolan öz “şahyny” galdyrýan hut şol döwründe bolup geçýär. Ezekiýel kitabynyň otuz ýedinji babynda dört şemalyň habary soňky ýagmyr habaryny şonda şol goşun hökmünde aýaga galýanlaryň üstüne üfleýär. Dört şemalyň habary Ýedinji Surnaýyň habarydyr; şol ýerde Hudaýyň syry tamam bolýar.

The finishing work of the sealing began on October 7, 2023. The sealing time of the one hundred and forty-four thousand is accomplished during the sounding of the Seventh Trumpet, and that trumpet sounds three times during the sealing process. It always marks a strike by Islam against the Glorious Land. The modern spiritual “glorious land” was hit on September 11, 2001, and the ancient literal glorious land was hit on October 7, 2023, the very year the two witnesses who had been slain came back to life. The third strike is at the soon coming Sunday law in the United States.

Möhürlemäniň tamamlaýjy işi 2023-nji ýylyň 7-nji oktýabrynda başlandy. Ýüz kyrk dört müňüň möhürleniş döwri Ýedinji Surnaýyň ýaňlanýan wagtynda amala aşýar, we şol surnaý möhürleme işiniň dowamynda üç gezek ýaňlanýar. Ol hemişe Yslamyň Şanly Ýere garşy urgy urmagyny alamatlandyrýar. Häzirki zaman ruhy “şanly ýer” 2001-nji ýylyň 11-nji sentýabrynda urga sezewar boldy, gadymy sözme-söz Şanly Ýer bolsa 2023-nji ýylyň 7-nji oktýabrynda, öldürilen iki şaýadyň gaýtadan janlanan hut şol ýylynda urga sezewar boldy. Üçünji urgy bolsa Amerikanyň Birleşen Ştatlarynda tizden güýje girjek Ýekşenbe kanuny wagtyndadyr.

From October 7, 2023, the Republican horn and the true Protestant horn of the earth beast are accomplishing their final transitions into a horn that either speaks as a dragon or as a Lamb, at the soon coming Sunday law. The two manifestations of the internal and external antagonists in the great controversy that is played out during the closing events of earth’s history, are both located in the history represented by verse forty in Daniel chapter eleven. The two final developments of the two horns is accomplished during the sounding of the Seventh Trumpet. The Seventh Trumpet is the third of three woe trumpets.

2023-nji ýylyň 7-nji oktýabryndan başlap, Respublikan şah hem-de ýerdäki haýwanyň hakyky Protestan şahy ýakynda geljek ýekşenbe güni kanunynyň dowamynda ýa aagondarha ýaly, ýa-da Guzujyk ýaly gürleýän bir şah bolup, özleriniň iň soňky geçişlerini amala aşyrýarlar. Ýeriň taryhynyň jemleýji wakalarynda açylyp görkezilýän uly göreşdäki içerki we daşarky garşydaşlaryň iki görnüşli ýüze çykyşy, ikisi hem Daniel kitabynyň on birinji babyndaky kyrkynjy aýat bilen aňladylýan taryhyň içinde ýerleşýär. Iki şahyň iň soňky iki ösüşi Ýedinji Surnaýyň ýaňlanýan döwründe amala aşyrylýar. Ýedinji Surnaý üç betbagtlyk surnaýlarynyň üçünjisidir.

The three woes, represent a triple application of prophecy, and in doing so they provide a strong witness of the waymark of October 7, 2023. In both the first woe and the second woe, Islam’s warfare was carried out against the armies of Rome, which in the last days is the United States, as witnessed to by the conquering of the Soviet Union that was brought about by a secret alliance between the antichrist (Pope John Paul II), and the false prophet (Ronald Reagan) in 1989.

Üç bela pygamberligiň üç esse ulanylyşyny aňladýar, we şeýle etmek bilen olar 2023-nji ýylyň 7-nji oktýabryndaky ýolgörkezijä güýçli şaýatlyk edýärler. Birinji belada-da, ikinji belada-da, Yslamyň urşy Rimiň goşunlaryna garşy alnyp baryldy; ahyrzamanda bolsa bu Rim Amerikanyň Birleşen Ştatlarydyr. Muňa 1989-njy ýylda garşy-Mesih (Papa Ioann Pawel II) bilen ýalan pygamberiň (Ronald Reagan) arasynda baglaşylan gizlin bileleşigiň netijesinde Sowet Soýuzynyň ýeňlip basylyp alynmagy şaýatlyk edýär.

In the first woe, as set forth in Revelation chapter nine, there is a time prophecy of five months, which is one hundred and fifty years. In the second woe, there is a time prophecy of three hundred and ninety-one years, and fifteen days. Both time prophecies represent the warfare against Rome that Islam brought during the two histories that represent the first and second woes. Those two prophecies possessed two different outcomes of the warfare. In the first one hundred and fifty years Islam was to “hurt” Rome, and in the prophecy of three hundred and ninety-one years, and fifteen days, Islam was to “kill” Rome. Those two prophecies were directly connected. The ending of the one hundred and fifty years that Islam was to hurt Rome identified the beginning of the three hundred and ninety-one years, and fifteen days that Islam was to kill Rome. The first and second woes are divided by the ending of the one hundred and fifty years, and the starting of the three hundred and ninety-one years, and fifteen days.

Ylhamyň dokuzynjy babynda beýan edilişi ýaly, birinji jebirde bäş aýlyk wagt pygamberligi bar, bu bolsa ýüz elli ýyla deňdir. Ikinji jebirde bolsa üç ýüz togsan bir ýyl we on bäş günlük wagt pygamberligi bar. Bu iki wagt pygamberliginiň ikisi-de birinji we ikinji jebirleri aňladýan iki taryhy döwürde Yslamyň Rime garşy alyp baran urşuny aňladýar. Şol iki pygamberlik urşuň iki dürli netijesine eýe boldy. Birinji ýüz elli ýylyň dowamynda Yslam Rimi “ýaralamalydy”, üç ýüz togsan bir ýyl we on bäş günlük pygamberlikde bolsa Yslam Rimi “öldürmelidi”. Bu iki pygamberlik biri-biri bilen gös-göni baglanyşyklydy. Yslamyň Rimi ýaralamaly bolan ýüz elli ýylyň gutarmagy, Yslamyň Rimi öldürmeli bolan üç ýüz togsan bir ýyl we on bäş günüň başlangyjyny kesgitledi. Birinji we ikinji jebir ýüz elli ýylyň gutarmagy hem-de üç ýüz togsan bir ýyl we on bäş günüň başlanmagy bilen bölünýär.

The United States ceases to be the sixth kingdom of Bible prophecy at the soon-coming Sunday law, and it is then that it is prophetically “killed”. The hour of the “great earthquake”, in Revelation chapter eleven is the soon coming Sunday law, and when that hour arrives, so too does the Seventh Trumpet of Islam. It arrives to mark the end, or the death of the sixth kingdom, which is the army of Rome in the last days. That death was preceded by one hundred and fifty years of Islam hurting the armies of Rome. According to the mainstream media, which attempts to downplay the activities of radical Islam in the modern world, since October 7, 2023. Until the writing of this article on February 12, 2024, Islam has carried out one hundred and sixty-five attacks upon American interests around the globe.

Amerikanyň Birleşen Ştatlary ýakyn wagtda çykjak Ýekşenbe kanuny bilen Mukaddes Kitabyň pygamberligindäki altynjy patyşalyk bolmagyny bes edýär, we hut şonda ol pygamberlik taýdan “öldürilýär”. Ylham kitabynyň on birinji babyndaky “uly ýer titremesiniň” sagady hem ýakyn wagtda çykjak şol Ýekşenbe kanunydyr, we şol sagat gelende, Yslamyň Ýedinji Turbasy hem gelýär. Ol ahyrzamanlarda Rim goşunyny aňladýan altynjy patyşalygyň soňuny, ýa-da ölümüni, bellige almak üçin gelýär. Şol ölümden öň Yslamyň Rim goşunlaryna zyýan ýetirip gelen ýüz elli ýyllyk döwri bolup geçdi. Häzirki zaman dünýäsinde radikal yslamyň işjeňligini pes görkezmäge çalyşýan esasy köpçülikleýin habar beriş serişdeleriniň maglumatlaryna görä, 2023-nji ýylyň 7-nji oktýabryndan başlap, şu makala 2024-nji ýylyň 12-nji fewralynda ýazylyp gutarylýança, Yslam dünýäniň dürli künjeklerinde amerikan bähbitlerine garşy ýüz altmyş bäş hüjüm amala aşyrdy.

The one hundred and fifty years of Islam hurting the armies of Rome that leads to the killing of the armies of Rome in the first and second woes, is repeated in the history of the third woe, for that is how a triple application of prophecy works. The sounding of the Seventh Trumpet, which is the sealing of the one hundred and forty-four thousand, which is when the combination of Divinity with humanity occurs, as represented by the joining of the two sticks, has three waymarks, The first is the spiritual glorious land and the last is the spiritual glorious land. The middle waymark is the literal glorious land.

Yslamyň Rimiň goşunlaryna zyýan ýetirýän ýüz elli ýyly, birinji we ikinji hasratlarda Rimiň goşunlarynyň öldürilmegine alyp barýşy ýaly, üçünji hasradyň taryhynda hem gaýtalanýar; çünki pygamberligiň üç esse ulanylyşy şeýle işleýär. Ýedinji Surnaýyň ýaňlanmagy, ýagny ýüz kyrk dört müňüň möhürlenmegi, şeýle hem iki taýagyň birleşdirilmegi bilen şekillendirilişi ýaly, Hudaýlyk bilen ynsanlygyň birleşmeginiň bolup geçýän wagty, üç ýolbelligine eýedir. Birinjisi ruhy şöhratly ýurtdur, soňkusy hem ruhy şöhratly ýurtdur. Ortaky ýolbelgi göni manydaky şöhratly ýurt bolup durýar.

In 2023, the second blast from the warning Trumpet of the third woe, identified the escalation of the warfare of Islam as it entered into a period where it would “hurt” the earth beast. In that same year, the two witnesses of the Republican horn and the true Protestant horn came back to life and began their mutual transitions into their final symbolic horns. For the Republican horn it was the combination of all the apostate Protestant powers, with all the apostate Republican powers in order to form one horn that is the image of the beast. With the true Protestant horn it was the combination of Divinity with humanity as the horn transitioned from Laodicean to Philadelphian in character, in order to reflect the opposite of the image of the beast. 2023 occurred twenty-two years after 2001, thus representing the symbolic link of Divinity combined with humanity.

2023-nji ýylda üçünji hasratyň duýduryş Surnaýyndan gelen ikinji ses partlamasy Yslamyň uruşlarynyň güýjüniň artandygyny, onuň ýer haýwanyna “zyýan ýetirjek” döwre girendigini kesgitledi. Şol ýylyň özünde Respublikan şahy bilen hakyky Protestan şahynyň iki şaýady täzeden janlandy we özara soňky nyşanly şahylaryna geçişlerine başladylar. Respublikan şah üçin bu, haýwanyň keşbi bolan bir şahy emele getirmek maksady bilen ähli dinden dönük Protestan güýçleriniň ähli dinden dönük Respublikan güýçleri bilen birleşdirilmegi boldy. Hakyky Protestan şahynda bolsa bu, şahy häsiýeti boýunça Laodikeýaly ýagdaýdan Filadelfiýaly ýagdaýa geçýärkä, haýwanyň keşbiniň garşytysyny şöhlelendirmek üçin Ylahylygyň adamzat bilen birleşdirilmegi boldy. 2023-nji ýyl 2001-nji ýyldan ýigrimi iki ýyl soň bolup geçdi; şeýlelikde ol Ylahylygyň adamzat bilen birleşdirilmeginiň nyşanly baglanyşygyny aňladýardy.

All of this history occurs in verse forty of Daniel eleven, which is the verse that was unsealed and produced the increase of knowledge in 1989, that is represented by the Hiddekel River. In the prophetic history of that verse, the final work in the Most Holy Place is also accomplished, which is the light that was unsealed in 1798, and that is represented by the Ulai River. The beginning of verse forty identifies the time of the end in 1798, and the ending of the verse identifies the time of the end in 1989, and both rivers merge together in the history of verse forty, just as the Tigris and Euphrates (the Ulai and Hiddekel) do just before they reach the Persian Gulf.

Bu tutuş taryh Daniýel 11-iň kyrkynjy aýatynda bolup geçýär; bu bolsa 1989-njy ýylda möhri açylan we bilimiň artmagyna sebäp bolan aýatdyr; bu ýagdaý Hiddekel derýasy arkaly görkezilýär. Şol aýatyň pygamberlik taryhynda Iň Mukaddes Ýerdäki ahyrky iş hem ýerine ýetirilýär; bu bolsa 1798-nji ýylda möhri açylan nurdur we Ulai derýasy arkaly görkezilýär. Kyrkynjy aýatyň başy 1798-nji ýylda ahyrzamanyň wagtyny kesgitleýär, aýatyň soňy bolsa 1989-njy ýylda ahyrzamanyň wagtyny kesgitleýär; we iki derýa kyrkynjy aýatyň taryhynda birleşýär, edil Tigr bilen Ýewfrat (Ulai bilen Hiddekel) Pars aýlagyna ýetmezlerinden öň birleşişleri ýaly.

We will continue this study in the next article.

Bu barlagy indiki makalada dowam etdireris.

> The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified.

> Rebbi Hökümdar Ruhu meniň üstümdedir; çünki Reb meni ýuwaşlara hoş habarı yglan etmegim üçin mesh etdi; ol meni ýüregi ýaralananlary bejermäge, ýesir düşenlere azatlygy we baglylara zyndanyň açylşyny yglan etmäge iberdi; Rebbiň makbul ýylyny we Hudaýymyzyň ar alyş gününi yglan etmäge; ähli ýas tutýanlara teselli bermäge; Sionda ýas tutýanlara külüň deregine gözellik, ýasyň deregine şatlyk ýagy, gamgynlyk ruhunyň deregine öwgi lybasyny bermäge; olar adalat agaçlary, Rebbiň ekini diýip atlandyrylsynlar we Ol şöhratlansyn.

> And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them.

> Olar köne harabalyklary täzeden gurarlar, öňki weýrançylyklary dikelderler, köp nesilleriň dowamynda haraba öwrülen şäherleri abatlap gurlar. Kesekiler gelip, sürüleriňizi bakarlar; daşary ýurtlularyň ogullary siziň ýer sürüjileriňiz we üzüm baglaryňyzyň idegçileri bolarlar. Emma siz Rebbiň Ruhanylary diýlip atlandyrylar; adamlar size Hudaýymyzyň Hyzmatkärleri diýerler. Siz milletleriň baýlyklaryny iýersiňiz, olaryň şöhraty bilen öwnersiňiz. Siziň utanjyňyzyň deregine iki esse paý bolar; masgaraçylygyň deregine öz paýlaryna şatlanyarlar. Şonuň üçin öz ýurtlarynda iki esse mirasa eýe bolarlar; olara baky şatlyk berler.

> For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations. Isaiah 61:1–11.

> Çünki Men, Reb, hökmi söýýärin, ýakma gurbanlygy üçin edilen talaňçylygy ýigrenýärin; olaryň işini hakykatda ugrukdyraryn, olar bilen ebedi äht baglaşaryn. Olaryň nesli milletleriň arasynda tanalar, olaryň zürýady halklaryň arasynda mälim bolar; olary görenleriň hemmesi olaryň Rebbiň bereket beren neslidigini ykrar eder. Men Rebde uly şatlyk taparyn, janym Hudaýymda begener; çünki Ol maňa gutulyşyň geýimlerini geýdirdi, meni dogrulygyň donuna bürdi, edil giýewiň bezegler bilen özüni bezşi ýaly, gelniň hem öz şaý-sepleri bilen bezelişi ýaly. Çünki ýer öz pyntyklaryny çykaryşy ýaly, bag hem onda ekilen zatlaryň gögerip çykmagyna sebäp bolşy ýaly; şonuň ýaly-da Reb Hudaý ähli milletleriň öňünde dogrulygy we öwgini gögerdip çykarar. Işaýa 61:1–11.

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