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# Future for America and July 18, 2020 - Number Seven

Amerika üçin geljek we 2020-nji ýylyň 18-nji iýuly — Ýedinji sany

The Archers

Okçylar

Author

Jeff Pippenger

Published

September 25, 2023

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We addressed the “burden of the valley of vision” of Isaiah twenty-two in a recent article. There we identified the “valley of vision” as a geographical symbol of the distinction between the Laodiceans and Philadelphians in the “last days.” That which bound the foolish Laodicean virgins into bundles for the fires of destruction were the “archers.” The archers of biblical prophecy represent Islam.

Biz ýaňy-ýakynda çap edilen bir makalada Işaýa iyirmi ikinji bapdaky “wahý jülgesiniň ýüki” barada durup geçdik. Ol ýerde biz “wahý jülgesini” “ahyryky günlerde” Laodikeýalylar bilen Filadelfiýalyaryň arasyndaky tapawudyň geografik nyşany hökmünde kesgitledik. Akylsyz Laodikeýaly gyzlary heläkçilik otlary üçin desselere baglan zat “okçylar”dy. Mukaddes Kitap pygamberligindäki okçylar Yslamy aňladýar.

> And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called. And also of the son of the bondwoman will I make a nation, because he is thy seed. And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beersheba. And the water was spent in the bottle, and she cast the child under one of the shrubs. And she went, and sat her down over against him a good way off, as it were a bowshot: for she said, Let me not see the death of the child. And she sat over against him, and lift up her voice, and wept. And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is. Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink. And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:12–21.

> Şonda Hudaý Ybraýyma diýdi: «Ogul sebäpli hem gyrnagyň sebäpli hem bu zat saňa agyr görünmesin; Sara saňa näme diýse, onuň sözüne gulak as; çünki seniň nesliň Yshak arkaly atlandyrylar. Emma gyrnagyň oglundan-da bir millet ýaradarın, sebäbi ol hem seniň nesliňdir». Ybraýym ir bilen turup, çörek bilen bir tulum suw aldy-da, ony Hajara berdi, onuň egnine goýdy, çagany-da goşup, ony ugratdy. Ol gidip, Beýer-Şebagyň çölünde azaşyp gezdi. Tulumdaky suw gutaranda, ol çagany butalaryň biriniň astyna goýdy. Soňra gidip, ondan ýaý atyşy çemesi aralykda garşy tarapda oturdy; çünki ol: «Goý, çaganyň ölümüni görmäýin» diýdi. Ol onuň garşysynda oturdy-da, sesini galdyryp aglady. Hudaý çaganyň sesini eşitdi; Hudaýyň perişdesi asmandan Hajary çagyryp, oňa diýdi: «Näme boldy saňa, Hajar? Gorkma; çünki Hudaý çaganyň şol ýerdäki sesini eşitdi. Tur, çagany galdyr we ony eliň bilen tut; sebäbi Men ony uly bir millete öwürerin». Şonda Hudaý onuň gözlerini açdy, ol bir guýy suwy gördi; baryp, tulumy suwdan doldurdy we çagany suwardy. Hudaý çaga bilen boldy; ol ösdi, çölde ýaşady we ýaýçy boldy. Gelip çykyş 21:12–21.

Ishmael, the son of Hagar was to become the father of the nation of Islam and he was represented as “an archer.” The first mention of Ishmael identifies his role in biblical prophecy.

Hagaryň ogly Ysmagyl yslam milletiniň atasy bolmalydy we ol «ýaýçy» hökmünde şekillendirildi. Ysmagylyň ilkinji gezek agzalmasy onuň Mukaddes Kitapdaky pygamberlikdäki ornuny kesgitleýär.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Rebbiň perişdesi oňa şeýle diýdi: Ine, sen göwrelisiň, bir ogul dograrsyň, onuň adyny Ysmagyl goýarsyň; çünki Reb seniň muşakgat çekýäniňi eşitdi. Ol bolsa ýabany adam bolar; onuň eli her bir adama garşy, her bir adamyň eli-de oňa garşy bolar; ol ähli dogan-garyndaşlarynyň öňünde ýaşar. Gelip çykyş 16:11, 12.

The nation of Islam will “be against every man,” and “every man’s hand” will be “against him.” The word translated as “wild” is the wild Arabian ass, so from the outset of Ishmael as a symbol of prophecy he is associated with the “horse family,” and he will bring every nation of the world together against his nation.

Yslam milleti “her bir adama garşy” bolar, we “her bir adamyň eli” hem “oňa garşy” bolar. “Ýabany” diýip terjime edilen söz Arabystanyň ýabany eşegini aňladýar; şonuň üçin Yşmaýyl pygamberligiň nyşany hökmünde ilkinji başdan “at maşgalasy” bilen baglanyşdyrylýar, we ol dünýäniň ähli milletlerini öz milletine garşy bir ýere jemlär.

The Millerites identified that the three woes of Revelation nine represent the prophetic history of Islam and in so doing they visually portrayed Islam as a horse on both of the two sacred tables of Habakkuk. Those charts were “directed by the hand of the Lord” and were prophesied of in Habakkuk chapter two. To reject the truth that Islam is represented by the three woes of Revelation chapter eight and verse thirteen is to reject the Spirit of Prophecy and Habakkuk. It is a rejection of both the Bible and the Spirit of Prophecy.

Milleritler Ylham kitabynyň dokuzynjy babyndaky üç betbagtlygyň Yslamyň pygamberlik taryhyny aňladýandygyny anykladylar we şeýle etmek bilen, Yslamy Habakkugyň iki mukaddes tablisasynda hem at hökmünde şekillendirdiler. Ol çyzgylar “Rebbiň eli tarapyndan ugrukdyrylan” bolup, Habakkugyň ikinji babynda olar barada pygamberlik edilipdi. Ylham kitabynyň sekizinji baby, on üçünji aýatyndaky üç betbagtlygyň Yslamy aňladýandygy baradaky hakykaty ret etmek — Pygamberlik Ruhuny we Habakkugy ret etmekdir. Bu hem Mukaddes Kitaby, hem-de Pygamberlik Ruhuny ret etmekdir.

> 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.

> Soň men seretdim-de, asmanyň ortasynda uçup barýan bir perişdäni gördüm we eşitdim; ol gaty ses bilen şeýle diýýärdi: «Heniz surnaý çalmaly bolan üç perişdäniň surnaýynyň galan sesleri sebäpli, eý, ýeriň ýaşaýjylary, waý, waý, waý size!» Ylham 8:13.

To reject truth is to be bound for the fires of destruction, and Adventism began their progressive rejection of truth in 1863. Islam is the issue that brings all the nations of the world together during the third woe. This unity was illustrated on September 11, 2001, which, as the first waymark of the seven thunders, must also represent the last waymark of the seven thunders. The last waymark of the seven thunders in the “last days” is the Sunday law, then the third woe comes quickly. The power that angers the nations is Islam, and in the last days Islam angered the nations on September 11, 2001, but they were simultaneously “held in check.” At that time the latter rain began to sprinkle in advance of the full outpouring that takes place when the bride makes herself ready.

Hakykaty ret etmek heläkçilik otlaryna hökümli bolmakdyr, we Adventizm 1863-nji ýylda hakykaty kem-kemden ret etmäge başlady. Üçünji waýyň dowamynda dünýäniň ähli milletlerini bir ýere jemleýän mesele Yslamdyr. Bu birlik 2001-nji ýylyň 11-nji sentýabrynda görkezildi; ol ýedi gümmürdisiň ilkinji ýol belgisi hökmünde hökmany suratda ýedi gümmürdisiň soňky ýol belgisini hem aňlatmalydyr. “Soňky günlerde” ýedi gümmürdisiň soňky ýol belgisi ýekşenbe kanunydyr, şondan soň üçünji waý tiz gelýär. Milletleri gaharladýan güýç Yslamdyr, we soňky günlerde Yslam 2001-nji ýylyň 11-nji sentýabrynda milletleri gaharlady, ýöne şol bir wagtyň özünde olar “saklanyp durulýardy.” Şol wagtda gelin özüni taýýarlaýan wagtynda bolup geçýän doly dökülişden öňürti soňky ýagmyr sepinläp başlady.

> “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.

> “Şol wagtda, gutulyş işi tamamlanmaga golaýlanynda, ýer ýüzüne muşakgat geler, milletler gaharlanar, emma üçünji perişdäniň işine päsgel bermez ýaly saklanyp durar. Şol wagtda ‘soňky ýagyş,’ ýa-da Rebbiň huzuryndan gelýän täzeleniş geler; ol üçünji perişdäniň batly sesine güýç bermek we mukaddesleri soňky ýedi bela dökülip başlanjak döwürde berk durmaga taýýarlamak üçin geler.” Early Writings, 85.

On September 11, 2001 the judgment of the living began, the nations were angered by the attack of Islam against the United States and the latter rain began to fall. Judgment begins with the house of God and the judgment of the house of God ends at the Sunday law crisis, then the judgment of God’s other flock begins. Much is involved with this most important truth, but these truths are well documented in the series, Habakkuk’s Tables. It was important to place these things in the article here before we return to the narrative of Revelation eleven.

2001-nji ýylyň 11-nji sentýabrynda dirileriň hökümi başlandy, Yslamyň Amerikanyň Birleşen Ştatlaryna garşy hüjümi sebäpli milletler gazaba mündi we giçki ýagyş ýagyp başlamaga başlady. Höküm Hudaýyň öýünden başlanýar, Hudaýyň öýüniň hökümi bolsa Ýekşenbe kanuny krizisinde tamamlanýar; şondan soň Hudaýyň beýleki sürüsiniň hökümi başlanýar. Bu iň möhüm hakykat bilen bagly köp zat bar, emma bu hakykatlar “Habakkugyň Tagtalary” atly tapgyrlarda gowy resminamalaşdyrylandyr. Ylhamyň on birinji babyndaky beýanata gaýdyp barmazdan öň, bu zatlary şu makalada ýerleşdirmek möhüm boldy.

> 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 titremesi boldy; şäheriň ondan bir bölegi ýykyldy; ýer titremesinde ýedi müň adam öldürildi; galanlary bolsa gorky basyp, asmanyň Hudasyna şöhrat berdiler. Ikinji betbagtçylyk geçdi; ine, üçünji betbagtçylyk tizden gelýär. Ylham 11:13, 14.

The “great earthquake” that marked the overturning of the nation of France in the French Revolution represents the overturning of the United States at the Sunday law. National apostasy is to be followed by national ruin, and when the United States is ruined the entire earth will be shaken to its core, thus the symbol of the “earthquake.” At that point “the third woe cometh quickly.” Islam is identified on the two sacred tables as the first and second woe of Revelation nine, and if the first woe is Islam and the second woe is Islam, then the third woe must be Islam, for upon the testimony of two a thing is established. The United States will be struck again by Islam at the Sunday law.

Fransuz ynkylaby döwründe Fransiýa halkynyň agdarylmagyny alamatlandyran “uly ýer titremesi” ýekşenbe kanuny wagtynda Amerikanyň Birleşen Ştatlarynyň agdarylmagyny aňladýar. Milli dönüklik milli heläkçilik bilen yzarlanmalydyr, we Amerikanyň Birleşen Ştatlary haraba öwrülende bütin ýer ýüregine çenli sarsdyrylar; şonuň üçin “ýer titremesi” nyşany ulanylýar. Şol wagtda “üçünji hasrat tiz gelýär.” Yslam iki mukaddes tablitsada Ylham kitaby dokuzynjy bapdaky birinji we ikinji hasrat hökmünde kesgitlenýär, we eger birinji hasrat Yslam bolsa hem-de ikinji hasrat hem Yslam bolsa, onda üçünji hasrat hem Yslam bolmalydyr, çünki iki şaýadyň güwäligi bilen bir zat berkidilýär. Amerikanyň Birleşen Ştatlary ýekşenbe kanuny wagtynda Yslam tarapyndan ýene bir gezek urular.

Speaking of Ezekiel’s valley of bones Sister White records the following.

Ezekieliň süňkler jülgesi barada aýdyp, Uýam Waýt aşakdakylary ýazýar.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Perişdeler dört ýeli saklap durýarlar; olar gowşap çykyp, bütin ýeriň ýüzüne topulmaga ymtylýan, ýolunda heläkçilik bilen ölümi getirýän gazaply at hökmünde şekillendirilýär.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “Biz ebedi dünýäniň hut serhedinde uklap ýatmalymy? Biz ýaltalymy, sowukmy we ölümi ýaly jansyz bolmalymy? Eý, ybadathanalarymyzda Hudaýyň Ruhunyň we deminiň Öz halkyna üflenmegini, olaryň aýaklarynyň üstünde durup ýaşamagyny nähili isleýäris! Ýoluň dar, derwezäniň hem gysykdygyny görmegimiz gerek. Emma biz şol gysyk derwezeden geçip barýarkak, onuň giňligi çäksizdir.” Manuscript Releases, 20-nji tom, 217.

The message of the “four winds” that raises the two prophets of Revelation eleven is the message of the angry horse of Bible prophecy, as represented throughout the biblical testimony, but also as visually represented upon the two sacred tables of Habakkuk. The message that brings Elijah and Moses to their feet is the message of the third woe that comes quickly after they are raised to their feet, for when the Sunday law arrives and Islam strikes again Moses and Elijah are lifted up as the ensign to the nations.

Ylhamyň on birinji bapdaky iki pygamberi direldýän “dört ýeliň” habary, Mukaddes Kitabyň ähli şaýatlygy boýunça görkezilişi ýaly, şeýle hem Habakugyň iki mukaddes tagtasynda göze görünýän görnüşde şekillendirilişi ýaly, Mukaddes Kitap pygamberligindäki gazaply aty baradaky habardyr. Ylýasy we Musany aýaga galdyrýan habar, olaryň aýaga galdyrylyşyndan tiz soň gelýän üçünji hasratyň habarydyr; çünki ýekşenbe kanuny gelende we Yslam ýene uranda, Musa bilen Ylýas halklar üçin baýdak hökmünde ýokary galdyrylýar.

The third woe of Islam is also the seventh trumpet. The beginning of the sounding of the seventh trumpet was on October 22, 1844, when the judgment began.

Yslamyň üçünji waýy hem ýedinji surnaýdyr. Ýedinji surnaýyň seslenip başlanmagynyň başlangyjy 1844-nji ýylyň 22-nji oktýabrynda, höküm başlananda boldy.

> But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

> Emma ýedinji perişdäniň ses çykarjak günlerinde, ol surnaý çalmaga başlanda, Hudaýyň syry tamamlanyar; Onuň muny Öz gullary pygamberlere habar berşi ýaly. Ylham 10:7.

The “days of the voice of the seventh angel” is the days of the investigative judgment, that began on October 22, 1844. Then the judgment of the dead commenced. Once the third woe comes quickly the sounding of the seventh trumpet is again marked. This sounding is not the beginning of the investigative judgment, but the end of the judgment of the house of God, and the beginning of the judgment of God’s other flock.

“Ýedinji perişdäniň sesiniň günleri” 1844-nji ýylyň 22-nji oktýabrynda başlanan derňew höküm günleridir. Şonda ölüleriň höküm edilşi başlandy. Üçünji heläkçilik tiz gelenden soň, ýedinji surnaýyň ýaňlanşy ýene-de aýratyn bellenilýär. Bu ýaňlanşyk derňew hökümniň başlangyjy däl-de, Hudaýyň öýüniň höküm edilşiniň ahyry we Hudaýyň beýleki sürüsiniň höküm edilşiniň başlangyjydyr.

> And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. Revelation 11:15–17.

> Ýedinji perişde surnaý çaldy; şonda gökde beýik sesler bolup şeýle diýdiler: “Bu dünýäniň patyşalyklary Rebimiziň we Onuň Mesihiniň patyşalyklary boldy; Ol ebedilikden-ebedilige çenli höküm sürer.” Hudaýyň öňünde öz tagtlarynda oturan ýigrimi dört ýaşuly ýüzüsti ýykylyp, Hudaýa sežde etdiler-de şeýle diýdiler: “Saňa şükür edýäris, eý Gudraty Güýçli Reb Hudaý, bar bolan, bolan we geljek Zat; çünki Sen Öz beýik güýjüňi ele alyp, patyşalyk sürüp başladyň.” Ylham 11:15–17.

The “mystery of God” is Christ in us, the hope of glory that is finished in the time period when Moses and Elijah stand up and are resurrected through a message from the Word of God that identifies Islam. If the message is received it binds a soul for the heavenly garner, but for those who reject the message it is the message of the archers of Islam that bind them in bundles to be burned in the fires of destruction. The message of the seventh trumpet seals the one hundred and forty-four thousand in advance of them being lifted up as an ensign to bring in God’s other flock. The two resurrected prophets must first be sealed before the world can be warned.

“Hudaýyň syry” — içimizdäki Mesihdir, şöhratyň umydydyr; ol, Musa bilen Ylýas ayağa galyp, yslamyny anyklaýan Hudaýyň Sözünden gelen bir habar arkaly direldilýän döwürde tamam bolýar. Eger bu habar kabul edilse, ol bir jany asmanyň harmany üçin daňýar; emma habary ret edýänler üçin ol, olary ýok edilşiň otlarynda ýakylmak üçin desselere daňýan yslamyň okçylarynyň habarydyr. Ýedinji surnaýyň habary, Hudaýyň beýleki sürüsini getirmek üçin baýdak hökmünde ýokary galdyrylmazyndan öň, bir ýüz kyrk dört müňi möhürleýär. Direlen şol iki pygamber dünýä duýduryş berilmezden öň ilki möhürlenmelidir.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws. Bible Training School, December 1, 1903.

> Mukaddes Ruhuň işi dünýäni günä, dogrulyk we höküm hakda ynandyrmakdyr. Dünýä diňe hakykata ynanýanlaryň hakykat arkaly mukaddes edilendigini görüp, beýik we mukaddes ýörelgelere görä hereket edýändiklerini synlap, Hudaýyň tabşyryklaryny berjaý edýänler bilen olary aýak astyna salýanlaryň arasyndaky tapawut çyzygynyň beýik, ýokary manyda görkezilmegi arkaly duýdurylyp bilner. Ruhuň mukaddesleştirmegi Hudaýyň möhürine eýe bolanlar bilen galp dynç güni saklaýanlaryň arasyndaky tapawudy aýdyň görkezýär. Synag gelende, jandaryň nyşanynyň nämedigi açyk görkeziler. Ol ýekşenbe gününi saklamakdyr. Hakykaty eşidenden soň hem bu güni mukaddes diýip hasaplamagyny dowam etdirýänler, wagtlary we kanunlary üýtgetmegi niýet eden günä adamsynyň nyşanyny göterýärler. Bible Training School, 1903-nji ýylyň 1-nji dekabry.

When the one hundred and forty-four thousand are lifted up as an ensign unto the nations, the nations will be angry. The power that angers the nations in Bible prophecy is Islam. Islam will strike the United States again at the Sunday law.

Ýüz kyrk dört müň adam milletlere nyşan hökmünde beýgeldilende, milletler gaharlanar. Mukaddes Kitap pygamberliginde milletleri gaharladýan güýç Yslamdyr. Yslam ýekşenbe kanuny wagtynda Amerikanyň Birleşen Ştatlaryna ýene-de urar.

> And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. Revelation 11:18, 19.

> Milletler gazaplandy, Seniň gaharyň geldi, ölülere höküm ediljek wagt hem, Öz gullaryň pygamberlere, mukaddeslere hem-de adyňdan gorkýanlara, kiçik hem ulylara sylag berjek wagtyň geldi; ýeri harap edýänleri ýok etjek wagtyň hem geldi. Soňra gökde Hudaýyň ybadathanasy açyldy, Onuň ybadathanasynda äht sandygynyň görünendigi mälim boldy; ýyldyrymlar, sesler, gök gürlemeleri, ýer titremesi we uly doly boldy. Ylham 11:18, 19.

After this series of prophetic events, John presents the church who are to be the ensign.

Bu pygamberlik wakalarynyň bu tapgyryndan soň, Ýahýa baýdak bolmaly ýygnagy görkezýär.

> And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars. And she being with child cried, travailing in birth, and pained to be delivered. Revelation 12:1.

> Soňra asmanda beýik bir alamat peýda boldy: güne geýnen, aýaklarynyň aşagynda Aý bolan, başynda bolsa on iki ýyldyzdan täç geýen bir aýal. Ol göwreli bolup, dogurmak azaby bilen gygyryp, dünýä indermäge zähmet çekýärdi. Ylham 12:1.

Here the church that was slain, trampled down, resurrected, and thereafter is taken up into heaven as God’s ensign is shining with the glory of the sun. They are standing upon the moon, representing the shadow of the twelve stars upon their crown. The shadow is the twelve tribes of ancient Israel that typified and reflected the twelve disciples that are the twelve stars in her crown. The beginning of ancient Israel is typifying the end of ancient Israel in the illustration.

Ine, ýerde ýykylyp öldürilen, aýak astyna salnan, direldilen, ondan soňra bolsa Hudaýyň baýdagy Günüň şöhraty bilen şöhle saçyp durka göge alnyp gidilen ybadathana görkezilýär. Olar Aýyň üstünde durýarlar; bu bolsa olaryň täjindäki on iki ýyldyzyň kölegesini aňladýar. Ol kölege gadymy Ysraýylyň on iki taýpasydyr; olar onuň täjindäki on iki ýyldyz bolan on iki şägirdi nusgalap, şöhlelendirdiler. Gadymy Ysraýylyň başlangyjy bu şekillendirişde gadymy Ysraýylyň soňuny nusgalap görkezýär.

The woman is about to bring forth a child, which identifies the birth of Christ at the end of ancient Israel, but now represents the birth of the Gentiles that come out of Babylon and join the one hundred and forty-four thousand. As soon as Elijah and Moses are lifted up as the ensign, she delivers God’s other flock who will respond to the ensign.

Aýal çaga dogurmakçy bolýar; bu gadymy Ysraýylyň ahyrynda Mesihiň dogluşyny aňladýar, ýöne indi Wawilondan çykyp, ýüz kyrk dört müňüň hataryna goşulýan başga milletleriň dogluşyny aňladýar. Ylýas bilen Musa baýdak hökmünde ýokary galdyrylan badyna, ol Hudaýyň şol baýdaga seslenjek beýleki sürüsini dünýä inderýär.

The “world can only be warned” by seeing the one hundred and forty-four thousand lifted up as an ensign during the crisis that begins at the Sunday law in the United States. Those who come out of Babylon and stand with the one hundred and forty-four thousand are represented as the great multitude. Those two groups located in Revelation seven are represented by Moses and Elijah at the mount of Transfiguration, and God’s triumphant church that is resurrected and lifted up as an ensign come together with God’s other flock that are still then in Babylon during that final time of crisis.

“Dünýäni diňe duýduryp bolýar” — bu, Amerikanyň Birleşen Ştatlarynda Ýekşenbe kanuny bilen başlanýan krizis döwründe bir ýüz kyrk dört müňüň baýdak hökmünde ýokary galdyrylandygyny görmek arkaly bolýar. Wawilondan çykyp, bir ýüz kyrk dört müň bilen bile duranlar beýik köpçülik hökmünde görkezilýär. Ylham kitaby ýediinji bapda ýerleşýän şol iki topar Özgertiliş dagynda Musa bilen Ylýas arkaly şekillendirilýär, hem-de direldilip, baýdak hökmünde ýokary galdyrylan Hudaýyň ýeňişli ybadathanasy şol ahyrky krizis döwründe heniz Wawilonda bolan Hudaýyň beýleki süri bilen birleşýär.

> Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompense to his enemies. Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:5–14.

> Rebbiň sözüniň öňünde titrärsiňiz, Rebbiň sözüni diňläň: meniň adym sebäpli sizden ýigrenen, sizi kowup çykaran doganlaryňyz: “Goý, Reb şöhratlansyn” diýdiler; emma Ol siziň şatlygyňyz üçin peýda bolar, olar bolsa utandyrylar. Şäherden bir galmagal sesi, ybadathanadan bir ses, öz duşmanlaryna jeza berýän Rebbiň sesi eşidilýär. Ol dogrumazyndan öň çaga dogurdy; onuň agyrysy gelmezinden öň erkek perzent dünýä indi. Şeýle zady kim eşidipdir? Şeýle zatlary kim görüpdir? Bir günde ýer çaga dogrup bilermi? Ýa-da bir millet birden dogup bilermi? Çünki Sion dogrumagy başlan badyna, öz çagalaryny dünýä indirdi. Men dogurtmagyň wagtyna ýetirip, dogurtman goýarmyň? diýip, Reb aýdýar. Men dogurtmaga sebäp bolup, göwresi ýaparmyň? diýip, seniň Hudaýyň aýdýar. Ýerusalim bilen şatlanyň, ony söýýänleriňiz, onuň bilen şat boluň; onuň üçin ýas tutýanlaryňyz, onuň bilen uly şatlyk bilen begeniň; şeýlelikde, onuň teselli berýän döşlerinden emip, doýarsyňyz; onuň şöhratynyň bolçulygyndan içip, lezzet alarsyňyz. Çünki Reb şeýle diýýär: Ine, Men oňa parahatçylygy derýa kimin, milletleriň şöhratyny bolsa joşup akýan akym kimin uzadaryn; şonda siz emersiňiz, onuň gapdallarynda göterilersiňiz we onuň dyzlarynda üwrelersiňiz. Enesiniň teselli berşi ýaly, Men-de size teselli bererin; siz Ýerusalimde teselli taparsyňyz. Muny göreniňizde, ýüregiňiz şatlanar, süňkleriňiz ýaş ot kimin gögär; Rebbiň eli Öz hyzmatkärleriniň hatyrasyna aýan bolar, Onuň gazaby bolsa duşmanlaryna garşy görkeziler. Işaýa 66:5–14.

Those that are born when they ascend to heaven are those who have been cast out by their brethren that hated them. Their brethren that hated them and rejoiced in their death, are those who say they are Jews, but are not. They are those of the synagogue of Satan that will prophetically worship at the feet of the ensign that consists of the “outcasts of Israel.”

Gökde doglanda, asmana çykarylýanlar özlerinden ýigrenen doganlary tarapyndan kowlup çykarylanlardyr. Özlerinden ýigrenen doganlary we olaryň ölümine şatlananlar, özlerini ýehudi diýip aýdýan, emma beýle bolmadyk adamlardyr. Olar, pygamberlik taýdan «Ysraýylyň kowlup çykarylanlaryndan» ybarat bolan nyşanyň aýaklarynyň öňünde tagzym etjek Şeýtanyň sinagogasyna degişli bolanlardyr.

> And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.

> Ol halklar üçin bir baýdak diker, Ysraýylyň kowulanlaryny ýygnar we Ýahudanyň pytranlaryny ýeriň dört künjeginden bir ýere toplar. Işaýa 11:12.

> “You think that those who worship before the saints’ feet (Revelation 3:9) will at last be saved. Here I must differ with you; for God showed me that this class were professed Adventists, who had fallen away, and ‘crucified to themselves the Son of God afresh, and put him to an open shame.’ And in the ‘hour of temptation,’ which is yet to come, to show out everyone’s true character, they will know that they are forever lost, and overwhelmed with anguish of spirit, they will bow at the saints’ feet.” Word to the Little Flock, 12.

> Siz mukaddesleriň aýaklarynyň öňünde tagzym edýänleriň (Ylham 3:9) ahyrsoňy halas ediljekdigini pikir edýärsiňiz. Men bu ýerde siz bilen ylalaşyp bilemok; çünki Hudaý maňa bu toparyň ynanjyny aýdan Adwentistlerdigini, emma imandan ýüz öwrendigini we “Hudaýyň Ogluny özleri üçin täzeden haça çüýläp, Ony aç-açan masgara edendigini” görkezdi. Hem-de heniz gelmeli bolan “synag sagadynda”, her bir adamyň hakyky häsiýetini ýüze çykarmak üçin, olar özleriniň ebedilik ýitenligini bilerler we ruhy hasratdan ezilip, mukaddesleriň aýaklarynyň öňünde tagzym ederler. Word to the Little Flock, 12.

He that hath an ear, let him hear what the Spirit saith unto the churches.

Kime gulak berlen bolsa, goý, Ruhuň ýygnaklara näme diýýändigini eşitsin.

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