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# The Seventy Forgotten Years of Tyre

Suruň Unudylan Ýetmiş Ýyly

The Seventy Forgotten Years of Tyre

Suruň ýatdan çykan ýetmiş ýyly

Author

Jeff Pippenger

Published

August 12, 2023

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All the prophets identify the end of the world.

Ähli pygamberler dünýäniň ahyryny görkezýärler.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Gadymy pygamberleriň her biri öz döwründen has köp biziň döwrümiz üçin sözledi, şonuň üçin olaryň pygamberlikleri biziň üçin güýjündedir. ‘Emma bu zatlaryň hemmesi olara görelde bolsun diýip boldy; dünýäniň ahyrzamany gelen bizlere nesihat bolsun diýip ýazylan.’ 1 Korinfliler 10:11. ‘Bular özlerine däl-de, bize hyzmat edendikleri olara aýan edildi; bu zatlar indi size gökden iberilen Mukaddes Ruh arkaly Hoş Habary wagyz edenler tarapyndan habar berildi; perişdeler hem bu zatlara nazar salmagy küýseýärler.’ 1 Petrus 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Mukaddes Kitap, hazinelerini bu son nesil üçin ýygnap, bir ýere baglap goýdy. Köne Äht taryhynyň ähli beýik wakalary we dabaraly hadysalary bu soňky günlerde ýygnakda gaýtalandy we gaýtalanýar.” Selected Messages, book 3, 338, 339.

All the books of the Bible conclude in the book of Revelation.

Mukaddes Kitabyň ähli kitaplary Ylham kitabynda jemlenýär.

> “In the Revelation all the books of the Bible meet and end.” Acts of the Apostles, 585.

> “Ylham kitabynda Mukaddes Kitabyň ähli kitaplary bir ýere jemlenýär we tamamlanýar.” Resullaryň Işleri, 585.

The final warning message for planet earth’s inhabitants is identified in Revelation eighteen.

Ýer ýüzüniň ýaşaýjylary üçin iň soňky duýduryş habary Ylham kitaby on sekizinji bapda görkezilýär.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

> Soň men asmanyň özünden inip gelýän başga bir perişdäni gördüm; onuň uly güýji bardy, ýer ýüzi bolsa onuň şöhraty bilen ýagtyldy. Ol güýçli ses bilen gaty gygyryp şeýle diýdi: Beýik Wawilon ýykyldy, ýykyldy, ol jynlaryň mesgenine, her bir haram ruhuň gaçybatalgasyna we her bir haram hem ýigrenji guşuň kapasa öwrüldi. Çünki ähli halklar onuň zynasynyň gazabynyň şerabyndan içdiler, ýer ýüzüniň patyşalary onuň bilen zyna etdiler, ýer ýüzüniň täjirleri bolsa onuň nepis ýaşaýşynyň bollugy arkaly baýadylar. Ylham 18:1–3.

The phrase “Babylon the great” represents the Roman Catholic church and in Isaiah chapter twenty-three “Babylon the great” is represented as Tyre.

“Uly Wawilon” diýen jümle Rim-katolik buthanasyny aňladýar, we Işaýa pygamberiň ýigrimi üçünji babynda “Uly Wawilon” Sur hökmünde görkezilýär.

> The burden of Tyre. Howl, ye ships of Tarshish; for it is laid waste, so that there is no house, no entering in: from the land of Chittim it is revealed to them. Be still, ye inhabitants of the isle; thou whom the merchants of Zidon, that pass over the sea, have replenished. And by great waters the seed of Sihor, the harvest of the river, is her revenue; and she is a mart of nations. Be thou ashamed, O Zidon: for the sea hath spoken, even the strength of the sea, saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins. As at the report concerning Egypt, so shall they be sorely pained at the report of Tyre. Pass ye over to Tarshish; howl, ye inhabitants of the isle. Is this your joyous city, whose antiquity is of ancient days? her own feet shall carry her afar off to sojourn. Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth? The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth. Pass through thy land as a river, O daughter of Tarshish: there is no more strength. He stretched out his hand over the sea, he shook the kingdoms: the Lord hath given a commandment against the merchant city, to destroy the strong holds thereof. And he said, Thou shalt no more rejoice, O thou oppressed virgin, daughter of Zidon: arise, pass over to Chittim; there also shalt thou have no rest. Behold the land of the Chaldeans; this people was not, till the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; and he brought it to ruin. Howl, ye ships of Tarshish: for your strength is laid waste. And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. And her merchandise and her hire shall be holiness to the Lord: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing. Isaiah 23:1–18.

> Sur hakyndaky ýüki. Eý, Tarşişiň gämileri, nala çekiň; çünki ol weýran edildi, öý hem ýok, girer ýaly ýer hem ýokdur; bu olara Kittim ýurdundan aýan edildi. Eý, ada ilaty, dymyp dur; seni deňzi kesip geçýän Sidon söwdagärleri baýlaşdyrdy. Uly suwlaryň üstünden Şihoryň tohumy, derýanyň hasyly onuň girdejisi boldy; ol milletleriň bazarydy. Eý, Sidon, utanç çek; çünki deňiz, hatda deňziň galasy şeýle diýdi: «Men dogrum azabyny çekmedim, çaga-da dogurmadym; ne ýaş ýigitleri ösdürip ýetişdirdim, ne-de gyzlary ulaltdym». Müsür hakyndaky habar ýaly, olar Sur hakyndaky habara hem gaty ejir çekerler. Tarşişe geçiň; eý, ada ilaty, nala çekiň. Bu siziň şadyýan şäheriňizmi? Onuň gelip çykyşy gadymy döwürlerden bäri bardy; indi onuň öz aýaklary ony uzak ýere, myhman bolup ýaşamaga äkider. Täç geýdirýän şäher bolan Sur hakynda, söwdagärleri şazadalar, täjirleri ýer ýüzüniň hormatly adamlary bolan şäher hakynda bu niýeti kim etdi? Muny ähli şan-şöhratyň buýsanjyny masgaralamak we ýer ýüzüniň ähli hormatly adamlaryny äsgermezlige salmak üçin Hökmürowan Reb niýet etdi. Eý, Tarşiş gyzy, ýurduň içinden derýa dek geçip git; indi gaýry kuwwat ýokdur. Ol elini deňziň üstüne uzatdy, patyşalyklary sarsdyrdy; Reb söwda şäherine garşy onuň gala-berkitmelerini ýykmak barada perman berdi. Ol şeýle diýdi: «Eý, zulum görýän gyz, Sidon gyzy, indi sen gaýdyp şatlanmarsyň; tur, Kittime geç; ol ýerde-de seniň rahatlygyň bolmaz». Ine, Kaldelileriň ýurdy; bu halk öň ýokdy, tä Aşur ony çölde ýaşaýanlar üçin bina edýänçä; olar onuň minaralaryny dikdiler, köşklerini gurdular; soň ony weýranlyga öwürdi. Eý, Tarşişiň gämileri, nala çekiň; çünki siziň kuwwatyňyz weýran edildi. Şol günde şeýle bolar: Sur bir patyşanyň günleri ýaly ýetmiş ýyl unudylar. Ýetmiş ýylyň soňunda Sur bir jelep ýaly aýdym aýdar. Eý, unudylan jelep, arfa al-da, şäheri aýlanyp çyk; ýakymly saz çal, köp aýdym aýt, belki seni ýatlarlar. Ýetmiş ýylyň soňunda şeýle bolar: Reb Sura ýüzlener, ol öz hakyna dolanar we ýer ýüzüniň ýüzünde dünýäniň ähli patyşalyklary bilen zyna eder. Onuň söwdasy we zähmeti Reb üçin mukaddeslik bolar; ol hazyna ýygnalyp goýulmaz; çünki onuň söwdasy Rebiň huzurynda ýaşaýanlar üçin ýeterlik iýmit bolsun we berk geýim bolsun diýip berler. Işaýa 23:1–18.

Sister White writes: “All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.”

Uayt uayt şeýle ýazýar: “Köne Ähtdäki taryhyň ähli beýik wakalary we dabaraly hadysalary gaýtadan bolupdy, hem-de şu soňky günlerde ybadathanada gaýtalanýar.”

Isaiah twenty-three addresses the prophetic relationships of the United Nations, the Papacy, the United States and Islam. In order to recognize these truths certain symbols in the chapter must be defined by Inspiration. Once the symbols are defined, the sequence of events is fairly straightforward. The symbols in the chapter that need to be defined are:

Işaýa ýigrimi üç Birleşen Milletleriň Guramasynyň, Papalygyň, Amerikanyň Birleşen Ştatlarynyň we Yslamyň pygamberlik gatnaşyklaryna ýüzlenýär. Bu hakykatlary tanamak üçin bapdaky käbir alamatlar Ylham arkaly kesgitlenmelidir. Alamatlar kesgitlenenden soň, wakalaryň yzygiderliligi diýseň düşnüklidir. Bapda kesgitlenmeli alamatlar şulardyr:

The Burden, Tyre, The harlot, The Assyrian, The land of the Chaldeans, Towers and Palaces, Tarshish, The Seed of Sihor, The Land of Chittim, Zidon, The Merchants City, The report of Egypt and the report of Tyre, The Howling, A Daughter, Seventy Years, The Days of One King, Forgetting, and Remembering

Ýük, Tir, jelep, Assiriýaly, Keldanlaryň ýurdy, diňler we köşkler, Tarşiş, Sihoryň tohumy, Kittim ýurdy, Sidon, söwdagärler şäheri, Müsüriň habary we Tiriň habary, nala, gyz, ýetmiş ýyl, bir patyşanyň günleri, ýatdan çykarmak we ýatlamak

The word “burden” in verse one identifies a prophecy of doom against the kingdom of Tyre.

Birinji aýatdaky “ýük” sözi Tir patyşalygyna garşy heläkçilik baradaky pygamberligi aňladýar.

Burden: H4853—From H5375; a burden; specifically tribute, or (abstractly) porterage; figuratively an utterance, chiefly a doom, especially singing; mental, desire: – burden, carry away, prophecy, X they set, song, tribute.

Ýük: H4853 — H5375-den; bir ýük; aýratynlykda salgyt, ýa-da (abstrakt manyda) daşaýyş; göçme manyda bir beýannama, esasan-da höküm, aýratyn-da aýdym; akyl taýdan, isleg: — ýük, alyp gitmek, pygamberlik, X olar goýýarlar, aýdym, salgyt.

The burden of Tyre is one of many passages in the Bible where the final judgment of the Roman Catholic church is identified. A “burden” by use and definition is a prophecy, and primarily a prophecy of doom. There are eleven “burdens” in Isaiah and eight times the word is used to describe a burden carried on the shoulders. The eleven times the word “burden” is represented as prophecy of doom are Isaiah 13:1; 15:1; 17:1; 19:1; 21:1, 11, 13; 22:1; 30:6 and of course chapter twenty-three where we find the burden of Tyre. It is worthwhile to place all of Isaiah’s prophecies of doom together in order to evaluate which power is being represented in the last days. Eleven prophecies of doom are difficult to cover at one time, so I will give a brief definition of each doom prophecy to set the context for chapter twenty-three.

Tiriň ýüki Mukaddes Kitapdaky Rim Katolik buthanasynyň ahyrky hökümine görkezme berilýän köp parçalaryň biridir. “Ýük” ulanylyşy we kesgitlemesi boýunça pygamberlikdir, esasan hem heläkçilik baradaky pygamberlikdir. Işaýa kitabynda on bir “ýük” bar, we bu söz sekiz gezek eginlerde göterilýän ýüki beýan etmek üçin ulanylýar. “Ýük” sözüniň heläkçilik baradaky pygamberlik hökmünde görkezilen on bir orny şulardyr: Işaýa 13:1; 15:1; 17:1; 19:1; 21:1, 11, 13; 22:1; 30:6 we elbetde, Tiriň ýüki duş gelýän ýigrimi üçünji bap. Soňky günlerde haýsy güýjüň görkezilýändigini seljermek üçin Işaýanyň heläkçilik baradaky ähli pygamberliklerini bir ýere jemlemek peýdalydyr. Heläkçilik baradaky on bir pygamberligi bir wagtda doly beýan etmek kyn bolany üçin, ýigrimi üçünji babyň çägini bellemek maksady bilen, men her bir heläkçilik pygamberliginiň gysgaça kesgitlemesini bererin.

In chapter thirteen the prophecy of doom against Babylon is modern Babylon at the end of the world, which is the whore of Rome that is also illustrated in chapter seventeen of the book of Revelation.

On üçünji bapda Wawilona garşy aýdylýan heläkçilik pygamberligi dünýäniň ahyryndaky häzirki zaman Wawilondyr; ol hem Ylham kitabyň on ýedinji babynda hem suratlandyrylýan Rimiň jelebi bolup durýar.

> And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. Revelation 17:1–5.

> Ýedi jamyň eýesi bolan ýedi perişdäniň biri gelip, meniň bilen gepleşip, maňa şeýle diýdi: «Bu ýere gel; men saňa köp suwlaryň üstünde oturan beýik jelep aýalyň höküm edilişini görkezeýin. Ýeriň patyşalary onuň bilen zyna etdiler, ýeriň ilaty bolsa onuň zynasynyň şerabyndan serhoş boldy». Şeýlelikde ol meni ruhda çöl-beýewana alyp gitdi; men bolsa al ýakut reňkli bir wagşy haýwanyň üstünde oturan bir aýaly gördüm; ol haýwan Hudaýa dil ýetirýän atlardan doludy we onuň ýedi kellesi hem on şahy bardy. Aýal gyrmyzy we al reňkli geýim geýnipdi, altyn, gymmatbahaly daşlar we dürler bilen bezelipdi; elinde bolsa zynasynyň nejislikleri we ýigrençli zatlaryndan doly altyn käsäni tutup durdy. Onuň maňlaýynda şeýle bir at ýazylgydy: SYR, BEÝIK WAWILON, JELEPLERIŇ WE ÝERIŇ ÝIGRENÇLI ZATLARYNYŇ ENESI. Ylham 17:1–5.

I need to digress a little. The purpose of the study of the prophecy of Tyre is ultimately to align the prophetic history of the United States with that of the Seventh-day Adventist church. We will show that the government of the United States is one horn on the lamb-like beast of Revelation thirteen and that Protestantism that came out of the Dark Ages was the other horn. The horn of Protestantism became Millerite Adventism at the point the Protestants of the United States rejected the first angel’s message. When we have that in place, we will show that the history of the Protestant horn and the history of the Republican horn run parallel to one another and possess parallel prophetic characteristics. After all they are on the same beast representing that both horns are contemporary to one another. I will illustrate one example of this parallel of the horns of church and state in the United States. They both ‘forget’ in their own way.

Men biraz sowulmakçy. Tir baradaky pygamberligi öwrenmegiň ahyrky maksady Amerikanyň Birleşen Ştatlarynyň pygamberlik taryhyny Ýedinji Gün Adwentistler ýygnagynyň taryhy bilen deňleşdirmekdir. Ylham on üçünji bapdaky guzy meňzeş haýwanyň bir şahynyň Amerikanyň Birleşen Ştatlarynyň hökümetidigini, Garaňky Asyrlardan çykan protestantizmiň bolsa beýleki şahydygyny görkezeris. Protestantizmiň şahy Amerikanyň Birleşen Ştatlarynyň protestantlary birinji perişdäniň habaryny ret eden pursatynda Millerçi Adwentizme öwrüldi. Muny öz ýerinde goýanymyzdan soň, protestant şahynyň taryhy bilen respublikan şahynyň taryhynyň biri-birine ugurdaş gidýändigini we ugurdaş pygamberlik aýratynlyklaryna eýedigini görkezeris. Çünki olaryň ikisi-de şol bir haýwanyň üstündedir; bu bolsa iki şahyň hem biri-birine döwürdeşdigini aňladýar. Men Amerikanyň Birleşen Ştatlarynda ýygnak bilen döwletiň şahalarynyň bu ugurdaşlygynyň bir mysalyny görkezerin. Olar ikisi-de öz ýolunda “unudýarlar”.

Isaiah twenty-three marks the prophetic point that the papal power is forgotten for seventy years, and in those seventy symbolic years men forget the papacy and why the Dark Ages are called the Dark Ages. The Protestant horn’s motto when they separated from the Catholic church was the Bible and the Bible alone. They forgot that the Bible informs us who the papacy really is. They forgot the message enshrined in the sacred document they were entrusted with, and professed to be the champion defenders of.

Işaýa ýigrimi üç papalyk häkimiýetiniň ýetmiş ýyl ýatdan çykarylýan pygamberlik nokadyny belleýär, we şol ýetmiş nyşanly ýylyň dowamynda adamlar papalygy hem-de Gara Asyrlaryň näme üçin Gara Asyrlar diýlip atlandyrylýandygyny ýatdan çykarýarlar. Protestant şahy Katolik buthanasyndan aýrylanda onuň şygary Mukaddes Kitap we diňe Mukaddes Kitapdy. Olar Mukaddes Kitabyň bize papalygyň hakykatda kimdigini habar berýändigini ýatdan çykardylar. Olar özlerine ynanylan, hem-de özleriniň goragçy çempionlarydygyny ykrar eden mukaddes resminamada berkidilen habary ýatdan çykardylar.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.

> “Söze düşünmekde bulaşýanlar, antihristiň manysyna göz ýetirip bilmeýänler, hökman özlerini antihristiň tarapynda goýarlar. Indi biziň dünýä bilen uýgunlaşmagymyza wagt ýokdur. Daniýel öz paýynda we öz ornunda durandyr. Daniýeliň we Ýahýanyň pygamberlikleri düşünilmelidir. Olar biri-birini düşündirýärler. Olar dünýä her kimiň düşünmeli bolan hakykatlaryny berýärler. Bu pygamberlikler dünýäde şaýatlyk bolmalydyr. Şu soňky günlerde olaryň amala aşmagy arkaly olar özlerini düşündirerler.” Kress Collection, 105.

Likewise, the Republican horn representing the government of the United States was to be by the people and for the people, but the citizens of the United States have also forgotten the sacred document that they were entrusted with. That sacred document is the Constitution of the United States and the motto of the government that was designed to be for the people was the separation of church and state. They have forgotten the message of the Constitution they were entrusted with, and professed defenders of.

Edil şonuň ýaly, Amerikanyň Birleşen Ştatlarynyň hökümetini aňladýan Respublikaly şah hem halk tarapyndan we halk üçin bolmalydy, emma Amerikanyň Birleşen Ştatlarynyň raýatlary hem özlerine ynanylyp tabşyrylan mukaddes resminamany ýatdan çykardylar. Ol mukaddes resminama Amerikanyň Birleşen Ştatlarynyň Konstitusiýasydyr, hem-de halk üçin bolmagy niýetlenen şol hökümetiň şygary döwlet bilen ybadathananyň aýry tutulmagydy. Olar özlerine ynanylyp tabşyrylan we özleriniň goragçylarydygyny ykrar eden Konstitusiýanyň habaryny ýatdan çykardylar.

> “And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.

> “Ýatda saklansyn, Rimiň hiç haçan üýtgemeýändigi onuň öwünjidir. Grigoriý VII-niň hem-de Innosent III-niň ýörelgeleri häzirem Rim Katolik buthanasynyň ýörelgeleridir. Eger onuň diňe güýji bolsady, olary öňki asyrlardaky ýaly şu gün hem şol bir kuwwat bilen durmuşa geçirerdi. Protestantlar, ýekşenbe gününi beýgeltmek işinde Rimiň ýardamyny kabul etmegi teklip edenlerinde, näme edýänlerini juda az bilýärler. Olar öz maksatlaryny amala aşyrmaga çalyşýarkalar, Rim öz häkimiýetini gaýtadan dikeltmegi, ýitiren agalygyny yzyna almagy maksat edinýär. Amerikanyň Birleşen Ştatlarynda bir gezek şu ýörelge ornaşdyrylsa, ýagny buthana döwletiň güýjüni ulanyp ýa-da oňa gözegçilik edip biler diýen; dini dessurlaryň dünýewi kanunlar arkaly mejbury edilip bilinjekdigi diýen; gysgaça aýdylanda, buthana bilen döwletiň ygtyýarynyň wyždany hökmürowanlyk astyna almalydygy diýen ýörelge kabul edilse, onda bu ýurtda Rimiň ýeňşi kepillendirilendir.

> “God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.

> “Hudaýyň sözi golaýlap gelýän howp barada duýduryş berdi; eger bu ünsden düşürilse, onda protestant dünýäsi Rimiň maksatlarynyň hakykatda nämedigini diňe duzaga düşmekden gutulmak üçin eýýäm juda giç bolanda biler. Ol sessiz-üýnsüz kuwwata eýe bolup barýar. Onuň taglymatlary kanun çykaryjy mejlislerde, ybadathanalarda we adamlaryň ýüreklerinde öz täsirini ýetirýär. Ol özüniň öňki yzarlamalarynyň gaýtalanyp durjak gizlin çuňluklarynda beýik hem ägirt gurluşlaryny üýşürip barýar. Ol duýdurman we şübhe döretmän, urjak wagty gelende öz maksatlaryny öňe sürmek üçin güýçlerini berkidýär. Onuň isleýän zady diňe amatly orundyr, bu bolsa eýýäm oňa berlip dur. Biz tiz wagtda Rim elementiniň maksadynyň nämedigini göreris we duýarys. Kim Hudaýyň sözüne ynanyp, oňa boýun egse, şonuň üçin ýazgaryşa we yzarlanmaga duçar bolar.” The Great Controversy, 581.

If you can locate any dictionary that was published before 1950, and look up “scarlet colored woman” or some variation of that phrase from Revelation seventeen, every one of those pre-1950 dictionaries identifies that the Roman Catholic church is the whore of Revelation seventeen. The United States, Revelation thirteen’s two-horned earth-beast forgets its past, whether it be the horn of Protestantism or the horn of Republicanism. Both of these institutions came about from the protest against the religious tyranny of the papacy and the political tyranny of the kings that supported her, or as the Bible says, the kings that “committed fornication” with her. Before we take up Isaiah twenty-three, we will briefly give an overview of the other ten times Isaiah identifies a ‘prophecy of doom,’ for all of the eleven “burdens” are just that.

Eger siz 1950-nji ýyldan öň neşir edilen islendik sözlügi tapyp, “gyrmyzy reňkli aýal” ýa-da Ylhamyň on ýedinji babyndaky şol jümläniň haýsydyr bir görnüşini gözden geçirseňiz, 1950-nji ýyldan öňki şol sözlükleriň her biri Rim Katolik buthanasynyň Ylhamyň on ýedinji babyndaky zynaçy aýaldygyny kesgitleýär. Amerikanyň Birleşen Ştatlary — Ylhamyň on üçünji babyndaky iki şahly ýer-ýyrtyjysy — özüniň geçmişini unutýar, ol bolsun Protestantizmiň şahy ýa-da Respublikanizmiň şahy. Bu iki edaranyň hem ikisi papalygyň dini zulumyna we ony goldan patyşalaryň syýasy zulumyna garşy çykyşdan emele geldi; ýa-da Mukaddes Kitabyň aýdyşy ýaly, onuň bilen “zyna eden” patyşalaryň zulumyna garşy çykyşdan. Işaýa ýigrimi üçünji baby ele almazdan öň, Işaýanyň “heläkçilik pygamberligi” diýip kesgitleýän beýleki on ýagdaýyna gysgaça syn bereris, çünki on bir “ýüküň” ählisi hem hut şoldur.

Isaiah thirteen is the burden of Babylon in the “last days.” Babylon, though controlled and directed by the Catholic church in the last days is made up of three powers that lead the world to Armageddon in chapter sixteen of Revelation. In chapter thirteen’s prophecy of doom against modern Babylon there are three powers represented; Babylon, Lucifer and Assyria representing the beast (Assyria), the dragon (Lucifer) and the false prophet (Babylon). Assyria and Babylon are the two desolating powers God employed to punish ancient Israel and Assyria came first taking the northern ten tribes into captivity and thereafter Babylon took the southern two tribes of Judah.

Işaýa pygamberiň on üçünji babyly «soňky günlerdeki» Wawil hakdaky ýükdür. Wawil, soňky günlerde Katolik ybadathanasy tarapyndan dolandyrylýan we ugrukdyrylýan bolsa-da, Ylham kitaby-nyň on altynjy babynda dünýäni Armageddona alyp barýan üç güýjüň jeminden durýar. On üçünji babyň häzirki zaman Wawiline garşy heläkçilik pygamberliginde üç güýç görkezilýär; Wawil, Lusifer we Aşur — haýwany (Aşur), ajdarhany (Lusifer) we ýalan pygamberi (Wawil) aňladýar. Aşur bilen Wawil, Hudaýyň gadymy Ysraýyly jezalandyrmak üçin ulanan iki weýran ediji güýjüdir; ilki Aşur gelip demirgazykdaky on taýpany ýesirlige alyp gitdi, şondan soňra bolsa Wawil günortadaky Ýahudanyň iki taýpasyny ýesirlige alyp gitdi.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. Jeremiah 50:17, 18.

> Ysraýyl dagadylan bir goýundyr; ýolbarslar ony kowup dargatdylar: ilki Aşur patyşasy ony ýuwutdy; soňunda bolsa, Wawilonyň patyşasy bu Nebukadnesar onuň süňklerini döwdi. Şonuň üçin Hökmürowan Reb, Ysraýylyň Hudaýy, şeýle diýýär: Ine, Men Aşur patyşasyny jezalandyryşym ýaly, Wawilon patyşasyny hem-de onuň ýurduny hem jezalandyraryn. Ýermeýa 50:17, 18.

First Assyria took the northern ten tribes of Israel into captivity and thereafter Babylon took the southern two tribes of Judah into captivity. Both of these captivities were fulfillment of Leviticus twenty-six’s “seven times.” The “seven times” of Leviticus was the very first “time prophecy” William Miller discovered, and it identifies that when Assyria captured the northern tribe it marked the beginning of a scattering that continued for twenty-five hundred and twenty years. That period began at their captivity in 723BC and ended at the “time of the end” in 1798. The southern tribes were taken by Babylon in 677BC, beginning the “seven times” against Judah which ended at the same point as the 2300-year prophecy of Daniel eight verse fourteen, on October 22, 1844. Assyria and Babylon fulfilled the same purpose of punishment against the rebellion of God’s people, but the punishment was first carried out by Assyria and then by Babylon.

Ilki bilen Assiriýa Ysraýylyň demirgazykdaky on taýpasyny ýesirlige alyp gitdi, ondan soňra bolsa Wawilon Ýahudanyň günortadaky iki taýpasyny ýesirlige alyp gitdi. Bu iki ýesirlik hem Leýiler 26-daky “ýedi wagt” pygamberliginiň amala aşmagydy. Leýilerdäki “ýedi wagt” William Milleriň ýüze çykaran ilkinji “wagt pygamberligi” bolup, ol Assiriýanyň demirgazyk taýpany basyp alan wagtynyň iki müň bäş ýüz ýigrimi ýyl dowam eden dargadylmagyň başlangyjyny alamatlandyrandygyny görkezýär. Bu döwür olaryň b.e. öň 723-nji ýylda ýesir edilmegi bilen başlap, 1798-nji ýylda “ahyry-zaman wagtynda” tamamlandy. Günortadaky taýpalar b.e. öň 677-nji ýylda Wawilon tarapyndan alnyp gidildi; şeýlelikde Ýahuda garşy bolan “ýedi wagt” başlanyp, ol Daniel 8:14-däki 2300 ýyllyk pygamberlik bilen şol bir pursatda, 1844-nji ýylyň 22-nji oktýabrynda tamamlandy. Assiriýa bilen Wawilon Hudaýyň halkynyň pitnesine garşy şol bir jeza maksadyny ýerine ýetirdiler, emma jeza ilki Assiriýa, soňra bolsa Wawilon tarapyndan amala aşyryldy.

In the prophetic relationship of the three powers in chapter thirteen Babylon is the image of Assyria, for she came after but did the same work against God’s people.

On üçinji babyndaky üç güýjüň pygamberlik gatnaşyklarynda Wawilon Aşuryýanyň şekilidir, çünki ol soň geldi, emma Hudaýyň halkyna garşy şol bir işi etdi.

In chapter fifteen, the burden against Moab is against the Protestant churches.

On bäşinji bapda Moaba garşy gelen ýük protestant ybadathanalaryna garşy aýdylýar.

> “This description of Moab represents the churches that have become like Moab. They have not stood at their post of duty as faithful sentinels. They have not cooperated with the heavenly intelligences by exercising their God-given ability to do the will of God, pressing back the powers of darkness, and using every power God has given them to advance truth and righteousness in our world. They have a knowledge of the truth, but they have not practiced what they know.” Seventh-day Adventist Bible Commentary, volume 4, 1159.

> “Moabyň bu beýany, Moab ýaly bolan ybadathanalary aňladýar. Olar wepaly garawullar hökmünde öz borç orunlarynda berk durmadylar. Olar Hudaý tarapyndan berlen ukybyny Hudaýyň eradasyny berjaý etmekde ulanmak, garaňkylygyň güýçlerini yza serpikdirmek we Hudaýyň özlerine beren ähli güýjüni dünýämizde hakykaty we dogrulygy ilerletmek üçin peýdalanmak arkaly asman akylly-jandarlary bilen hyzmatdaşlyk etmediler. Olar hakykat baradaky bilişe eýedirler, emma bilýän zatlaryny amalda ýerine ýetirmediler.” Seventh-day Adventist Bible Commentary, 4-nji tom, 1159.

The Protestant church that has fallen is the church that continued to walk with the Lord when the rest of Protestantism fled at the second angel’s message. Moab is Adventism, the fallen Protestant horn.

Ýykylan protestant ybadathanasy — protestantizmiň galany ikinji perişdäniň habary gelende gaçyp gidende-de, Reb bilen ýöremegini dowam etdiren ybadathanadyr. Moab — adventizmdir, ýykylan protestant şahasydyr.

Chapter seventeen is about Damascus, and it is identified as a city that is taken away. A city is a symbol of a kingdom and the kingdom that is taken away in the “last days” is the United States.

On ýedinji bap Damask hakyndadyr, we ol ýok edilýän şäher hökmünde görkezilýär. Şäher patyşalygyň nyşanydyr, we “ahyryzaman günlerinde” ýok edilýän patyşalyk Amerikanyň Birleşen Ştatlarydyr.

Chapter nineteen is the prophecy of doom against Egypt, representing the United Nations and the whole world.

On dokuzynjy bap, Birleşen Milletleri we tutuş dünýäni aňladýan Müsüre garşy heläkçilik pygamberligidir.

The next three prophecies of doom in chapter twenty-one are against the terrible desert land of the south, Dumah and Arabia. These three prophecies of doom identify Islam, in agreement with the three woes of Revelation 8:13.

Ýigrimi birinji bapdaky indiki üç heläkçilik pygamberligi günortadaky elhenç çöl ýurdy, Duma we Arabystan babatdandyr. Bu üç heläkçilik pygamberligi Ylham 8:13-däki üç waý bilen sazlaşyklylykda Yslamy anyklaýar.

The prophecy of doom in chapter twenty-two portrays the separation of the Laodicean Adventists from the Philadelphian Adventists at the Sunday law.

Ýigrimi ikinji bapdaky heläkçilik baradaky pygamberlik Ýekşenbe kanuny wagtynda Laodikiýaly Adventistleriň Filadelfiýaly Adventistlerden aýrylmagyny suratlandyrýar.

And then in chapter thirty we find the burden of the beasts of the south, which is a second illustration of the rebellion of Laodicean Adventists. Bringing all the burdens of Isaiah together virtually addresses every prophetic player in the “last days.” I am selecting Isaiah twenty-three in order to demonstrate that the history of the United States, as the sixth kingdom of Bible prophecy, reigns from 1798 to the Sunday law.

Soňra otuzynjy bapda günortanyň haýwanlary baradaky ýükü tapýarys; bu bolsa Laodikeýaçy Adventistleriň gozgalaňynyň ikinji bir mysalydyr. Işaýanyň ähli ýüklerini bir ýere jemlemek, aslynda, “soňky günlerde” pygamberlikde çykyş edýän her bir tarapy öz içine alýar. Men Işaýa ýigrimi üçünji baby, Mukaddes Kitabyň pygamberligindäki altynjy patyşalyk hökmünde Amerikanyň Birleşen Ştatlarynyň taryhynyň 1798-den ýekşenbe kanunyna çenli höküm sürýändigini görkezmek üçin saýlaýaryn.

Because “each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us,” every prophetic utterance is addressing the events at the end of the world. This truth combined with the fact that “all the books of the Bible meet and end” in the book of Revelation, establishes the book of Revelation as the point of reference for aligning the prophetic testimony about the events at the end of the world.

“gadymy pygamberleriň her biri öz döwründen-de biziň döwrümiz üçin has köp sözlänligi sebäpli, olaryň pygamberlik etmesi biziň üçin güýjündedir,” her bir pygamberlik beýanaty dünýäniň ahyryndaky wakalara ýüzlenýär. Bu hakykat, üstesine-de, “Mukaddes Kitabyň ähli kitaplarynyň Ylham kitabynda birleşip, şol ýerde tamamlanýandygy” baradaky hakykat bilen bilelikde, Ylham kitabyny dünýäniň ahyryndaky wakalar baradaky pygamberlik şaýatlygyny sazlaşdyrmak üçin salgylanma nokady hökmünde berkarar edýär.

In the seventeenth chapter of Revelation, we see the great whore that commits fornication with the kings of the earth and her final judgment.

Ylhamyň on ýedinji babynda biz ýer ýüzüniň patyşalary bilen zyna edýän beýik jelebi we onuň soňky hökümini görýäris.

> And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. Revelation 17:1, 2.

> Ýedi jamyň eýesi bolan ýedi perişdeden biri gelip, meniň bilen gepleşip, maňa şeýle diýdi: «Bärik gel; men saňa köp suwlaryň üstünde oturan uly zynahoryň höküm edilşini görkezeýin; ýer ýüzüniň patyşalary onuň bilen zyna etdiler, ýer ýüzünde ýaşaýanlar bolsa onuň zynasynyň şeraby bilen serhoş boldular». Ylham 17:1, 2

The prophets never contradict one another.

Pygamberler hiç haçan biri-birine garşy çykmaýarlar.

> And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.

> Pygamberleriň ruhlary pygamberleriň özlerine tabyndyr. Çünki Hudaý bulaşyklygyň däl-de, ähli mukaddesleriň ýygnaklarynda bolşy ýaly, parahatçylygyň gözbaşçysydyr. 1 Korinfliler 14:32, 33.

At the end of the world “the judgment of the great whore that sitteth upon many waters,” the great whore with “whom the kings of the earth have committed fornication,” the great whore that has made “the inhabitants of the earth” drunk “with the wine of her fornication;” is represented by Isaiah as the “harlot” who is forgotten for “the days of one king,” or seventy prophetic years. When the seventy years conclude Tyre “shall commit fornication with all the kingdoms of the world.” Isaiah’s harlot is John’s great whore. Isaiah’s harlot and John’s whore represent the Roman Catholic church, for a woman is a symbol of a church in God’s Word.

Dünýäniň ahyrynda “köp suwlaryň üstünde oturan beýik zynahoryň hökmi,” ýer ýüzüniň patyşalarynyň “özi bilen zyna eden” şol beýik zynahor, “ýer ýüzünde ýaşaýanlary” “öz zynasynyň şeraby bilen” serhoş eden şol beýik zynahor, Işaýa tarapyndan “bir patyşanyň günleri” ýa-da ýetmiş pygamberlik ýyly dowamynda unudylan “jelep” hökmünde beýan edilýär. Ýetmiş ýyl tamam bolanda, Tir “dünýäniň ähli patyşalyklary bilen zyna eder.” Işaýanyň jelebi Ýahýanyň beýik zynahorydyr. Işaýanyň jelebi bilen Ýahýanyň zynahory Rim Katolik ybadathanasyny aňladýar, çünki Hudaýyň Sözünde aýal ybadathananyň nyşanydyr.

> Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Therefore as the church is subject unto Christ, so let the wives be to their own husbands in everything. Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband. Ephesians 5:22–33.

> Aýallar, Rebbe tabynşyňyz ýaly, öz ärleriňize boýun egiň. Çünki Mesih ýygnagyň başy bolşy ýaly, erkek hem aýalyň başydyr; Ol bedeniň Halasgäridir. Şonuň üçin ýygnak Mesihe tabyn bolşy ýaly, aýallar hem ähli zatda öz ärlerine tabyn bolsunlar. Ärler, Mesihiň hem ýygnagy söýşi we onuň üçin Özüni berşi ýaly, siz hem aýallaryňyzy söýüň. Ol muny Sözüň üsti bilen suw bilen ýuwup, ony mukaddes etmek we päklendirmek üçin etdi; şeýle hem ýygnagy Özüne şöhratly edip, tegmilsiz, gatyşsyz ýa-da şoňa meňzeş hiç bir kemçiliksiz, eýsem mukaddes we nogsansyz edip hödürlemek üçin etdi. Edil şonuň ýaly, erkekler hem öz aýallaryny öz bedenleri ýaly söýmelidirler. Öz aýalyny söýýän, özüni söýýändir. Çünki hiç kim hiç wagt öz tenini ýigrenen däldir; tersine, Rebbe ýygnagy ideýşi ýaly, ony iýmitlendirýär we mähir bilen goraýar. Sebäbi biz Onuň bedeniniň agzalarydyrys, Onuň teninden we Onuň süňklerinden. Şonuň üçin adam atasy bilen enesini taşlap, aýalyna goşular, ikisi bir ten bolar. Bu beýik syrydyr; emma men Mesih we ýygnak hakda aýdýaryn. Şeýle-de bolsa, her biriňiz öz aýalyny özüni söýşi ýaly söýsün; aýal hem öz ärini hormatlasyn. Efesliler 5:22–33.

The apostle Paul identifies that the church of Christ is prophetically represented as a woman. Therefore, a woman in prophecy is a church, but Christ’s church is “holy and without blemish.” An unholy church is represented as an unholy woman, thus Isaiah identifies a harlot and John a whore. They represent the papacy as a whore and God’s church is a virgin.

Resul Pawlus Mesihiň ybadathanasynyň pygamberlik taýdan bir aýal hökmünde şekillendirilýändigini görkezýär. Şonuň üçin pygamberlikde aýal — ybadathana bolýar, emma Mesihiň ybadathanasy «mukaddes we kemçiliksizdir». Mukaddes däl ybadathana mukaddes däl aýal hökmünde şekillendirilýär; şonuň üçin Işaýa bir bozuk aýaly, Ýahýa bolsa bir jelebi kesgitleýär. Olar papalygy bir jeleplik hökmünde şekillendirýärler, Hudaýyň ybadathanasy bolsa bir päk gyzdyr.

> For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. 2 Corinthians 11:2.

> Çünki men siziň üstüňizden Hudaýa laýyk gabanjaňlyk bilen gabanýaryn; sebäbi sizi bir Äre — Mesihə päk gyz hökmünde hödürlemek üçin nikaladym. 2 Korinfliler 11:2.

Not only is God’s church represented as a virgin, but she is espoused to only one husband. Tyre and John’s great whore commit fornication with the kings of the earth. The Catholic church has relations with several men, not one. Daniel informs us the kings are kingdoms.

Hudaýyň ybadathanasy diňe bir päk gyz hökmünde şekillendirilmeýär, eýsem ol diňe bir äre niýetlenendir. Tir hem-de Ýahýanyň beýik jelepesi ýer ýüzüniň patyşalary bilen zyna edýär. Katolik ybadathanasynyň bir däl-de, birnäçe erkek bilen gatnaşygy bar. Daniýel bize patyşalaryň patyşalyklardygyny habar berýär.

> This is the dream; and we will tell the interpretation thereof before the king. Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. And after thee shall arise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth. And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. Daniel 2:36–40.

> Bu düýşdür; onuň ýorgudyny hem patyşanyň huzurynda aýdarys. Eý, patyşa, sen patyşalaryň patyşasysyñ; çünki gökleriň Hudaýy saňa patyşalygy, gudraty, güýji we şöhraty berdi. Adam ogullary nirede ýaşaýan bolsalar, meýdan haýwanlaryny we asman guşlaryny-da seniň eliňe tabşyrdy we olaryň hemmesiniň üstünden seni hökümdar etdi. Altyndan bolan bu kelle sensiň. Seniň yzyňdan senden pes başga bir patyşalyk galar, ondan soň bolsa bütin ýer ýüzüne höküm sürjek misden üçünji bir patyşalyk galar. Dördünji patyşalyk bolsa demir ýaly güýçli bolar; çünki demir ähli zady döwüp syndyryşy we boýun egdirişi ýaly, ol hem bularyň hemmesini döwüp, syndyryp, ezip taşlar. Daniel 2:36–40.

In Daniel two, the kingdoms of Bible prophecy are identified and explained. As Daniel explains the dream to Nebuchadnezzar, he informs Nebuchadnezzar that he is the head of gold. The head of gold is a king, but a king represents a kingdom. The Roman Catholic church is the great harlot that commits fornication with all the kings of the earth at the end of seventy prophetic years. The kings are symbolic of men, and Tyre is an impure woman. A woman is a church, a whore is an unholy church; a man is a king and a king is a kingdom. A woman is a church and a king is a state. The unlawful relationship of these two entities represents spiritual fornication.

Danyel kitabyň ikinji babynda Mukaddes Kitap pygamberliginiň patyşalyklary kesgitlenýär we düşündirilýär. Danyel düýşi Nebukadnesara düşündirende, oňa altyn kellesiniň hut özüniňdigini habar berýär. Altyn kelle bir patyşadyr, emma patyşa bir patyşalygy aňladýar. Rim Katolik buthanasy ýetmiş pygamberlik ýylynyň ahyrynda ýer ýüzüniň ähli patyşalary bilen zyna edýän beýik jelepdir. Patyşalar adamlaryň nyşanydyr, Tir bolsa hapalanan zenandyr. Aýal bir buthanadyr, jelep mukaddes däl buthanadyr; erkek adam patyşadyr, patyşa bolsa bir patyşalykdyr. Aýal buthanadyr, patyşa bolsa döwleti aňladýar. Şu iki barlygyň bikanun gatnaşygy ruhy zynany aňladýar.

The Constitution of the United States is a divine document that enshrines the necessity of keeping these two entities separate. Though we are not yet finished with identifying Tyre as the Roman Catholic church, it seems appropriate at this point to address another symbol in Isaiah twenty-three that explains the symbolism of man and woman—church and state.

Amerikanyň Birleşen Ştatlarynyň Konstitusiýasy bu iki guramanyň aýratyn saklanmagynyň zerurlygyny berkidip goýýan ylahy resminamadyr. Biziň Tire şäherini Rim Katolik ybadathanasy hökmünde kesgitlemegimizi entek doly tamamlamadygymyz hem bolsa, şu pursatda Işaýa ýigrimi üçde duş gelýän, erkek bilen aýalyň — ybadathana bilen döwletiň — nyşanly manysyny düşündirýän başga bir nyşana ýüzlenmek ýerlikli görünýär.

> Behold the land of the Chaldeans; this people was not, till the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; and he brought it to ruin. Isaiah 23:13.

> Ine, Kaldelileriň ýurduna bakyň; bu halk öň ýokdy; Assuriýa ony çöllükde ýaşaýanlar üçin esaslandyrdy; olar onuň diňlerini gurdylar, onuň köşklerini galdyrdylar; ol hem ony weýrançylyga getirdi. Işaýa 23:13.

In the verse, the Assyrian founded the land of the Chaldeans and set up both “towers” and “palaces.” The Assyrian is a symbol of Nimrod, and the Chaldeans represent the religious leaders of Babylon’s mystery religions. A “tower” is a symbol of a church. When Jesus set forth the parable of the vineyard, Sister White comments on the parable as follows:

Aýatda aşurlylar kaldelileriň ýurduny esaslandyrdylar we hem “diňleri”, hem-de “köşkleri” gurdular. Aşurly Nimrodyň bir nyşanydyr, kaldeliler bolsa Wawilonyň syrly dinleriniň dini ýolbaşçylaryny aňladýar. “Diň” ybadathananyň nyşanydyr. Isa üzüm bagy baradaky tymsaly beýan edeninde, Uayt uýam şol tymsal barada şeýle teswir edýär:

> “In the parable the householder represented God, the vineyard the Jewish nation, and the hedge the divine law which was their protection. The tower was a symbol of the temple.” Desire of Ages, 596.

> “Nakyl ýüzüminde öý eýesi Hudaýy, üzümçiligi ýewreý milletini, diwary bolsa olaryň goragy bolan ylahy kanuny aňladýardy. Minara ybadathana nyşanydy.” Desire of Ages, 596.

The Assyrian founded the land of the Chaldeans who set up a church (tower) and a “palace.” A “palace’ represents a “king” which in turn represents a kingdom. A kingdom is also represented as a city.

Aşurylar bir ybadathana (minara) hem-de bir “köşk” guran kaldelileriñ ýurduny esaslandyrdylar. “Köşk” bir “patyşany” aňladýar, ol bolsa öz gezeginde bir patyşalygy aňladýar. Patyşalyk hem bir şäher hökmünde şekillendirilýär.

> And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. Genesis 11:4.

> Olar şeýle diýdiler: Geliň, özümize bir şäher we depesi asmana ýetýän bir diň guralyň; bütin ýer ýüzüne dargap gitmezligimiz üçin özümize at gazanalyň. Gelip çykyş 11:4.

The “tower” and “palace” that the Assyrian founded are the “city” and “tower” which Nimrod built.

Aşurlynyň bina eden “minarasy” bilen “köşgi” Nimrodyň guran “şäheri” we “minarasydyr”.

> And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:8.

> Olaryň jesetleri ruhy manyda Sodom we Müsür diýlip atlandyrylýan, Rebbimiziň hem haça çüýlenen beýik şäheriň köçesinde ýatar. Ylham 11:8.

Inspiration informs us the “great city” in Revelation eleven represents the kingdom of France during the period of the French Revolution.

Ylham bize Ylhamyň on birinji bapdaky “beýik şäheriň” Fransuz rewolýusiýasy döwründe Fransiýa şalygyny aňladýandygyny habar berýär.

> “‘The great city’ in whose streets the witnesses are slain, and where their dead bodies lie, is ‘spiritually’ Egypt. Of all nations presented in Bible history, Egypt most boldly denied the existence of the living God and resisted His commands. No monarch ever ventured upon more open and highhanded rebellion against the authority of Heaven than did the king of Egypt. When the message was brought him by Moses, in the name of the Lord, Pharaoh proudly answered: ‘Who is Jehovah, that I should hearken unto His voice to let Israel go? I know not Jehovah, and moreover I will not let Israel go.’ Exodus 5:2, A.R.V. This is atheism, and the nation represented by Egypt would give voice to a similar denial of the claims of the living God and would manifest a like spirit of unbelief and defiance. ‘The great city’ is also compared, ‘spiritually,’ to Sodom. The corruption of Sodom in breaking the law of God was especially manifested in licentiousness. And this sin was also to be a pre-eminent characteristic of the nation that should fulfill the specifications of this scripture.

> Şaýatlaryň öldürilen we jesetleriniň ýatan köçelerinde ýerleşýän “beýik şäher” ruhy manyda Müsüri aňladýar. Mukaddes Kitabyň taryhynda görkezilen ähli milletleriň arasynda Müsür ýaşaýan Hudaýyň barlygyny iň açyk inkär eden we Onuň buýruklaryna garşy duran milletdir. Asmanyň häkimiýetine garşy Müsür patyşasy ýaly beýle aç-açan we özdiýenli gozgalaňa hiç bir hökümdar het edip girişmändi. Musa tarapyndan Rebbiň adyndan oňa habar getirilende, Fyrowan buýsanç bilen şeýle jogap berdi: “Ýehowa kim bolýar-da, men Onuň sesine gulak asyp, Ysraýyly goýbermeli? Men Ýehowany tanamok, üstesine-de, Ysraýyly hem goýbermerin.” Çykyş 5:2, A.R.V. Ine, bu ateizmdir; Müsür tarapyndan şekillendirilýän millet hem ýaşaýan Hudaýyň talaplaryny şonuň ýaly inkär eder we şoňa meňzeş imansyzlyk hem garşylyk ruhuny görkezer. “Beýik şäher” ruhy manyda Sodoma-da deňelýär. Hudaýyň kanunyny bozmakda Sodomanyň azgynlygy aýratyn-da ahlaksyzlykda aýan bolupdy. Bu günä hem şu aýatyň beýanyna laýyk gelmeli bolan milletiň esasy häsiýetleriniň biri bolmalydy.

> “According to the words of the prophet, then, a little before the year 1798 some power of satanic origin and character would rise to make war upon the Bible. And in the land where the testimony of God’s two witnesses should thus be silenced, there would be manifest the atheism of the Pharaoh and the licentiousness of Sodom.

> Şeýlelikde, pygamberiň sözlerine görä, 1798-nji ýyldan biraz öň, Injile garşy söweş etmek üçin şeýtany gelip çykyşly we häsiýetli bir güýç ýüze çykmalydy. Şeýle hem, Hudaýyň iki şaýadynyň güwäligi şeýle usul bilen dymdyryljak ýurtda, Fyrownyň hudaýsyzlygy we Sodomyň azgynlygy äşgär bolmalydy.

> “This prophecy has received a most exact and striking fulfillment in the history of France. During the Revolution, in 1793, ‘the world for the first time heard an assembly of men, born and educated in civilization, and assuming the right to govern one of the finest of the European nations, uplift their united voice to deny the most solemn truth which man’s soul receives, and renounce unanimously the belief and worship of a Deity.’—Sir Walter Scott, Life of Napoleon, vol. 1, ch. 17. ‘France is the only nation in the world concerning which the authentic record survives, that as a nation she lifted her hand in open rebellion against the Author of the universe. Plenty of blasphemers, plenty of infidels, there have been, and still continue to be, in England, Germany, Spain, and elsewhere; but France stands apart in the world’s history as the single state which, by the decree of her Legislative Assembly, pronounced that there was no God, and of which the entire population of the capital, and a vast majority elsewhere, women as well as men, danced and sang with joy in accepting the announcement.’—Blackwood’s Magazine, November, 1870.” The Great Controversy, 269.

> “Bu pygamberlik Fransiýanyň taryhynda iň takyk hem täsirli ýerine ýetirilişini tapdy. Rewolýusiýa döwründe, 1793-nji ýylda, ‘dünýä ilkinji gezek siwilizasiýanyň içinde doglan we terbiýelenen, hem-de Ýewropanyň iň ajaýyp milletleriniň birini dolandyrmaga hukugynyň bardygyny öz üstüne alan adamlaryň ýygnagynyň, ynsan janynyň kabul edýän iň mukaddes hakykatyny inkär etmek we biragyzdan Hudaýa bolan ynamy hem ybadaty ret etmek üçin birleşen sesini ýokary galdyrandygyny eşitdi.’—Sir Walter Scott, Life of Napoleon, vol. 1, ch. 17. ‘Fransiýa dünýäde hakyky ýazgy saklanyp galan ýeke-täk milletdir, ýagny millet hökmünde ol älemiň Ýaradijysyna garşy açyk pitne bilen el göteren milletdir. Küp Hudaýa dil ýetirijiler, köp imansyzlar bolupdy we häzirem Angliýada, Germaniýada, Ispaniýada we başga ýerlerde bolup gelýär; emma Fransiýa dünýä taryhynda aýry durýar, çünki öz Kanun çykaryjy mejlisiniň karary bilen Hudaý ýokdur diýip yglan eden, hem-de paýtagtynyň bütin ilatynyň, şeýle hem beýleki ýerlerdäki örän uly köplügiň, erkekler bilen bir hatarda aýallaryň hem, bu habary kabul edip şatlyk bilen tans edip aýdym aýdýan ýeke-täk döwletidir.’—Blackwood’s Magazine, November, 1870.” The Great Controversy, 269.

The “great city” in Revelation eleven was the nation of France that passed a “decree of her Legislative Assembly” pronouncing that there was no God. The decree was an expression of atheism as represented by the rebellion of Pharaoh. A great city is a kingdom, or a “nation” or a “state.” In Revelation eleven France consists of two symbols—Egypt and Sodom.

Ylhamanyň on birinji babyndaky “uly şäher” Hudaýyň ýokdugyny yglan eden “öz Kanun çykaryjy mejlisiniň karary” kabul eden Fransiýa milleti bolupdy. Bu karar, Fyrownyň gozgalaňy arkaly şekillendirilýän ateizmiň beýanydy. Uly şäher bir patyşalyk, ýa-da bir “millet”, ýa-da bir “döwletdir”. Ylhamanyň on birinji babynda Fransiýa iki nyşandan — Müsürden we Sodomdan ybaratdyr.

We are informed, “This is atheism, and the nation represented by Egypt would give voice to a similar denial of the claims of the living God and would manifest a like spirit of unbelief and defiance. ‘The great city’ is also compared, ‘spiritually,’ to Sodom. The corruption of Sodom in breaking the law of God was especially manifested in licentiousness.”

Bize şeýle diýilýär: “Bu ateizmdir, we Müsür tarapyndan şekillendirilýän millet diri Hudaýyň talaplaryny şuňa meňzeş inkär bilen beýan eder hem-de ynamsyzlygyň we garşy çykmagyň şoňa meňzeş ruhuny ýüze çykarar. ‘Beýik şäher’ hem, ‘ruhy manyda,’ Sodom bilen deňeşdirilýär. Sodomyň Hudaýyň kanunyny bozmakdaky ahlak taýdan çüýrükligi aýratyn-da azgynlykda aýan boldy.”

The great city or nation of France is symbolically represented by a nation (Egypt) and a city (Sodom.) Egypt “would give voice,” and the speaking of a nation represents statecraft, not churchcraft. Egypt was the state and Sodom was the church is the representation found in chapter eleven of Revelation

Fransiýanyň beýik şäheri ýa-da milleti simwolik taýdan bir millet (Müsür) we bir şäher (Sodom) arkaly görkezilýär. Müsür “ses bererdi,” we bir milletiň sözlemegi ybadathana syýasatyny däl-de, döwlet syýasatyny aňladýar. Ylham kitabyň on birinji babynda duş gelýän bu şekillendirişde Müsür döwletdi, Sodom bolsa ybadathana bolup durýardy.

> “The ‘speaking’ of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 442.

> Milletiň “geplemegi” onuň kanun çykaryjy we kazyýet häkimiýetleriniň hereketidir. Beýik Göreş, 442.

In Revelation eleven John sets forth the events of the French Revolution in prophetic symbolism. The actual Revolution provided ample historical evidence of the validity of John’s predictions in the chapter. John predicted, then the French Revolution fulfilled the prediction, and then in turn—both the prediction and the historical fulfillment of the prediction identify and parallel events at the end of the world, when once again a corrupt state is combined with a corrupt church. Of course, a bloodbath follows that unholy marriage. The kingdom of God is also a great city.

Ylhamyň on birinji babynda Ýohanna Fransuz rewolýusiýasynyň wakalaryny pygamberlik nyşanlary arkaly beýan edýär. Rewolýusiýanyň özi bu bapdaky Ýohannanyň öňünden aýdanlarynyň dogrulygyna ýeterlik taryhy subutnamalar berdi. Ýohanna öňünden aýtdy; soňra Fransuz rewolýusiýasy şol öňünden aýdylan zady ýerine ýetirdi; ondan soň bolsa, hem şol pygamberlik, hem-de onuň taryhy taýdan amal bolşy dünýäniň ahyryndaky wakalary görkezýär we olar bilen utgaşýar, şol wagtda ýene-de bir gezek bozuk döwlet bozuk ybadathana bilen birleşer. Elbetde, şol mukaddes däl nika ganly gyrgynçylyga getirýär. Hudaýyň Patyşalygy hem beýik şäherdir.

> And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God. Revelation 21:10.

> Soňra ol meni Ruh arkaly beýik we belent bir dagyň üstüne alyp gitdi-de, maňa gökden, Hudaýdan inýän şol beýik şäheri, mukaddes Iýerusalimi görkezdi. Ylham 21:10.

> “The coming of the bridegroom, here brought to view, takes place before the marriage. The marriage represents the reception by Christ of His kingdom. The Holy City, the New Jerusalem, which is the capital and representative of the kingdom, is called ‘the bride, the Lamb’s wife.’ Said the angel to John: ‘Come hither, I will show thee the bride, the Lamb’s wife.’ ‘He carried me away in the spirit,’ says the prophet, ‘and showed me that great city, the holy Jerusalem, descending out of heaven from God.’ Revelation 21:9, 10.” The Great Controversy, 426.

> Şu ýerde göz öňünde tutulan gelniň ýigidiniň gelşi nikadan öň bolup geçýär. Nika Mesihiň Öz patyşalygyny kabul etmegini aňladýar. Patyşalygyň paýtagty we wekili bolan Mukaddes Şäher, Täze Iýerusalim, “gelin, Guzynyň aýaly” diýlip atlandyrylýar. Perişde Ýohanna şeýle diýdi: “Bärik gel, men saňa gelni, Guzynyň aýalyny görkezeýin.” Pygamber: “Ol meni Ruhda alyp gitdi,” diýýär, “we maňa Hudaýdan gökden inýän şol beýik şäheri, mukaddes Iýerusalimi görkezdi.” Ylham 21:9, 10. Beýik göreş, 426.

Nimrod’s rebellion is represented by his building a tower and a city, which typifies the combination of church and state at the end of the world, for all the prophets spoke of the end of the world. Nimrod’s rebellion was also a continuation of the rebellion of Lucifer whose desire was to take control of both God’s church and God’s state.

Nimrodyň gozgalaňy onuň bir minara we bir şäher gurmagy bilen görkezilýär; bu bolsa dünýäniň ahyrynda ybadathana bilen döwletiň birleşmeginiň nusgasy bolup durýar, çünki pygamberleriň hemmesi dünýäniň ahyry barada söz açdylar. Nimrodyň gozgalaňy şeýle hem Hudaýyň hem ybadathanasyny, hem-de döwletini öz gözegçiligine almak isleýän Lusiferiň gozgalaňynyň dowamydy.

> How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Isaiah 14:12–14.

> Eý, daň ýyldyzy, säheriň ogly, sen gökden nähili ýykyldyň! Milletleri gowşadan sen, nähili ýere çabraldyň! Çünki sen ýüregiňde: «Men asmana çykararyn, tagtymy Hudaýyň ýyldyzlarynyň üstünde beýgelderin; ýygnagyň dagynda-da, demirgazygyň çetlerinde-de oturaryn; bulutlaryň belentlikleriniň üstüne çykararyn; Äň ýokaryk meňzärin» diýip aýtdyň. Işaýa 14:12–14.

As Isaiah reveals Lucifer’s secret heart-desires to be “like the most High,” he points out that Lucifer is seeking to be seated in two distinctly different chairs. He wishes to “exalt” his “throne above the stars of God” and to “sit also upon the mount of the congregation, in the sides of the north.”

Işaýa Luçiferiň “Beýikleriň iň Beýigine” “meňzejek” diýen ýüreginiň gizlin isleglerini äşgär edişi ýaly, ol Luçiferiň aç-açan tapawutly iki dürli kürsüde oturmagy gözleýändigini görkezýär. Ol öz “tagtyny Hudaýyň ýyldyzlarynyň üstünden” “ýokary galdyrmagy” hem-de “ýygnagyň dagynda, demirgazygyň çetlerinde hem oturmagy” isleýär.

The throne is a symbol of the king’s authority—or state authority and “the sides of the north” is God’s church.

Tagt patyşanyň häkimiýetiniň—ýa-da döwlet häkimiýetiniň—nyşanydyr, “demirgazygyň taraplary” bolsa Hudaýyň ybadathanasydyr.

> A Song and Psalm for the sons of Korah. Great is the Lord, and greatly to be praised in the city of our God, in the mountain of his holiness. Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. God is known in her palaces for a refuge. Psalm 48:1–3.

> Korahyň ogullary üçin aýdym we zebur. Reb beýikdir, Onuň mukaddeslik dagynda, Hudaýymyzyň şäherinde juda beýik wasp edilmäge mynasypdyr. Ýerleşişiniň gözelligi bilen, tutuş ýeriň şatlygy bolan Sion dagy, demirgazygyň taraplarynda ýerleşen beýik Patyşanyň şäheridir. Hudaý onuň köşklerinde pena hökmünde tanalýandyr. Zebur 48:1–3.

Jerusalem is “the city of the great King,” thus marking the political throne of God, and Jerusalem is also “the mountain of his holiness,” “on the sides of the north,” thus marking the religious throne of God. From the beginning Satan’s rebellion and warfare are portrayed within the context of his desire to rule over both God’s church and God’s state. Satan thereafter led in the rebellion of Nimrod and the land that he founded for the Chaldeans is represented as a land where Nimrod built both a tower and a city—church and state.

Iýerusalim “beýik Patyşanyň şäheridir”; şeýlelikde, bu Hudaýyň syýasy tagtyny alamatlandyrýar. Şeýle hem Iýerusalim “Onuň mukaddeslik dagydyr”, “demirgazygyň taraplaryndadyr”; şeýlelikde, bu Hudaýyň dini tagtyny hem alamatlandyrýar. Başlangyçdan bäri Şeýtanyň pitnesi we söweşi onuň Hudaýyň hem ybadathanasynyň, hem-de döwletiniň üstünden höküm sürmek isleginiň çäginde suratlandyrylýar. Ondan soň Şeýtan Nimrotyň pitnesine ýolbaşçylyk etdi, we onuň Kaldeliler üçin esaslandyran ýurdy Nimrotyň hem bir minara, hem-de bir şäher bina eden ýurdy hökmünde görkezilýär — ybadathana we döwlet.

Therefore, when Isaiah’s harlot and John’s great whore commit fornication with the kings of the earth, prophecy is marking that an unholy relationship takes place between the Roman Catholic church and the kings of the earth at the end of seventy prophetic years.

Şonuň üçin, Işaýanyň zynahory bilen Ýohannanyň beýik jelep zenany ýeriň patyşalary bilen zyna edenlerinde, pygamberlik ýetmiş pygamberlik ýylynyň ahyrynda Rim Katolik kilisesi bilen ýeriň patyşalarynyň arasynda mukaddes däl bir gatnaşygyň amala aşýandygyny görkezýär.

Isaiah’s line of prophecy describes the judgment of the harlot Tyre in chapter twenty-three and John describes the same judgment with the symbol of a scarlet-colored woman who is identified as “Babylon the great.” A third witness to the same judgment of the same whore is as follows:

Işaýanyň pygamberlik hatary ýigrimi üçünji bapda jelep Suruň höküm edilşini beýan edýär, Ýahýa bolsa şol bir höküm hakda «uly Babil» diýip tanadylýan al reňkli bir zenanyň nyşany arkaly ýazýar. Şol bir jelebiň üstünden çykarylan şol bir höküme üçünji şaýatlyk bolsa şeýledir:

> “The woman (Babylon) of Revelation 17 is described as ‘arrayed in purple and scarlet color, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness: . . . and upon her forehead was a name written, Mystery, Babylon the Great, the mother of harlots.’ Says the prophet: ‘I saw the woman drunk with the blood of the saints, and with the blood of the martyrs of Jesus.’ Babylon is further declared to be ‘that great city, which reigneth over the kings of the earth.’ Revelation 17:4–6, 18. The power that for so many centuries maintained despotic sway over the monarchs of Christendom is Rome.” The Great Controversy, 382.

> Ylham 17-de aýdylýan “aýal” (Wawilon) “gyrmyzy we al reňke bürenip, altyn, gymmat bahaly daşlar we merjenler bilen bezelip, elinde nejisliklerden we haramlyklardan doly bir altyn käse tutan; ... we onuň maňlaýynda şeýle ýazgy bardy: Syr, Beýik Wawilon, zynahorlaryň enesi” diýip teswirlenýär. Pygamber şeýle diýýär: “Men ol aýaly mukaddesleriň ganyndan we Isanyň şäheritleriniň ganyndan serhoş bolan halde gördüm.” Mundan başga-da, Wawilon “ýer ýüzüniň patyşalarynyň üstünden höküm sürýän şol beýik şäher” diýlip yglan edilýär. Ylham 17:4–6, 18. Hristian dünýäsiniň monarhlarynyň üstünden şunça asyrlap zalymana hökmürowanlyk eden güýç Rimdir.” “Beýik göreş”, 382.

Tyre is the Roman Catholic church in the “last days.” At that time the papacy will go forth and sing her seductive songs to the kings of the earth, thus leading the kings into the act of fornication, which is prophetically the combination of church and state.

Tir «soňky günlerde» Rim Katolik ybadathanasydyr. Şol wagtda papalyk öňe çykar we ýer ýüzüniň patyşalaryna öz aldawçy aýdymlaryny aýdyp, şeýlelik bilen patyşalary ruhany manyda ybadathana bilen döwletiň birleşmegini aňladýan zina işine iterer.

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Isaiah 23:15.

> Şol günde şeýle bolar: Tir ýetmiş ýyl unudylar, bir patyşanyň günleriniň ölçegine görä; ýetmiş ýylyň soňunda Tir bir jelep ýaly aýdym aýdar. Işaýa 23:15.

A king is a kingdom in Bible prophecy, so Tyre shall be forgotten during the time when a prophetic kingdom rules for seventy years.

Patyşa Mukaddes Kitap pygamberliginde bir şalykdyr, şonuň üçin Sur pygamberlikdäki bir şalyk ýetmiş ýyl höküm süren döwründe unudylar.

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.

> Şol günde şeýle bolar: Tir ýetmiş ýyl unudylar, bir patyşanyň günleriniň möçberince; ýetmiş ýylyň soňunda Tir jelep ýaly aýdym aýdyp başlar. Çeň tutup, şäheri aýlan, eý unudylan jelep; ýakymly saz çal, köp aýdymlary aýt, seni ýatlasynlar diýip. Şeýle hem, ýetmiş ýylyň soňunda Reb Tir bilen iş salyşar; ol öz hakyna dolanar we ýer ýüzüniň üstündäki dünýäniň ähli patyşalyklary bilen zyna eder. Işaýa 23:15–17.

During the days of one kingdom that rules for seventy prophetic years the Roman Catholic church will be forgotten. At the end of the seventy years, the papal power will “make sweet melody, sing many songs.” Prophetically a “song” represents “experience.”

Ýetmiş pygamberlik ýyly höküm sürjek bir patyşalygyň günlerinde Rim Katolik ybadathanasy unudylar. Ýetmiş ýylyň ahyrynda papalyk häkimiýeti “sazly owaz çykarar, köp aýdymlar aýdýar”. Pygamberlik taýdan “aýdym” “tejribäni” aňladýar.

> “Upon the crystal sea before the throne, that sea of glass as it were mingled with fire,—so resplendent is it with the glory of God,—are gathered the company that have ‘gotten the victory over the beast, and over his image, and over his mark, and over the number of his name.’ With the Lamb upon Mount Zion, ‘having the harps of God,’ they stand, the hundred and forty and four thousand that were redeemed from among men; and there is heard, as the sound of many waters, and as the sound of a great thunder, ‘the voice of harpers harping with their harps.’ And they sing ‘a new Song’ before the throne, a song which no man can learn save the hundred and forty and four thousand. It is the song of Moses and the Lamb—a song of deliverance. None but the hundred and forty-four thousand can learn that song; for it is the song of their experience—an experience such as no other company have ever had. ‘These are they which follow the Lamb whithersoever He goeth.’ These, having been translated from the earth, from among the living, are counted as ‘the first fruits unto God and to the Lamb.’ Revelation 15:2, 3; 14:1-5. ‘These are they which came out of great tribulation;’ they have passed through the time of trouble such as never was since there was a nation; they have endured the anguish of the time of Jacob’s trouble; they have stood without an intercessor through the final outpouring of God’s judgments. But they have been delivered, for they have ‘washed their robes, and made them white in the blood of the Lamb.’ ‘In their mouth was found no guile: for they are without fault’ before God. ‘Therefore are they before the throne of God, and serve Him day and night in His temple: and He that sitteth on the throne shall dwell among them.’ They have seen the earth wasted with famine and pestilence, the sun having power to scorch men with great heat, and they themselves have endured suffering, hunger, and thirst. But ‘they shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.’ Revelation 7:14-17.” The Great Controversy, 648.

> “Tagtyň öňündäki hrustal deňziň üstünde, ot bilen garylan aýna deňzi deýin bolan şol deňizde, — Hudaýyň şöhraty bilen şeýle bir lowurdap durandyr, — ‘haýwanyň, onuň keşbiniň, onuň nyşanynyň we onuň adynyň sanynyň üstünden ýeňiş gazananlaryň’ jemagaty ýygnanandyr. Sion dagynda Guzujyk bilen bile, ‘Hudaýyň arfalaryna eýe bolup,’ olaryň arasynda adamlaryň içinden satyn alnan ýüz kyrk dört müň adam durandyr; we köp suwlaryň şagyrdysy ýaly, beýik gürrüldi sesiniňki ýaly, ‘arfalary bilen saz çalýan arfistleriň sesi’ eşidilýär. Olar tagtyň öňünde ‘täze bir aýdym’ aýdýarlar; ol aýdymy ýüz kyrk dört müňden başga hiç kim öwrenip bilmez. Ol Musa bilen Guzujygyň aýdymy — halas boluş aýdymydyr. Şol aýdymy ýüz kyrk dört müňden başga hiç kim öwrenip bilmez; çünki ol olaryň tejribesiniň aýdymydyr — başga hiç bir jemagatyň asla başdan geçirmedik tejribesiniň. ‘Bular Guzujygy nirä gitse, onuň yzyndan gidýänlerdir.’ Bular, ýer ýüzünden, diri adamlaryň arasyndan alnyp göterilen bolup, ‘Hudaýa we Guzuja ilkinji miweler’ diýlip hasap edilýärler. Ylham 15:2, 3; 14:1-5. ‘Bular beýik muşakgatdan çykanlardyr;’ olar millet döredileli bäri hiç haçan bolmadyk muşakgat wagtyndan geçdiler; olar Ýakubyň muşakgat wagtynyň ezýetini çekdiler; olar Hudaýyň hökümleriniň iň soňky dökülmesi wagtynda şefagatçysyz durdular. Emma olar halas edildiler, çünki olar ‘eşiklerini ýuwup, Guzujygyň ganynda agartdylar.’ ‘Olaryň agzynda hiç bir hile tapylmady: çünki olar’ Hudaýyň öňünde ‘kemçiliksizdir.’ ‘Şonuň üçin olar Hudaýyň tagtynyň öňündedirler we gije-gündiz Onuň ybadathanasynda Oňa gulluk edýärler: tagtda oturan hem olaryň arasynda mesgen tutar.’ Olar açlyk we gyrgynçylyk bilen ýer ýüzüniň weýran edilendigini, günüň adamlary güýçli yssy bilen ýakmaga güýjüniň bardygyny gördüler, özleri hem ejir çekdiler, açlyk we suwsuzlyk çekdiler. Emma ‘olar indi aç bolmazlar, indi suwsamazlar hem; olaryň üstüne gün düşmez, hiç bir yssy hem urmaz. Çünki tagtyň ortasyndaky Guzujyk olary bakar we olary ýaşaýyş suwlarynyň çeşmelerine alyp barar; Hudaý bolsa olaryň gözlerinden ähli ýaşlary süpürip aýrar.’ Ylham 7:14-17.” Beýik jedel, 648.

> “‘In His temple doth everyone speak of His glory’ (Psalm 29:9), and the song which the ransomed ones will sing—the song of their experience—will declare the glory of God: ‘Great and marvelous are Thy works, O Lord God, the Almighty; righteous and true are Thy ways, Thou King of the ages. Who shall not fear, O Lord, and glorify Thy name? for Thou only art holy.’ Revelation 15:3, 4, R.V.” Education, 308.

> “‘Onuň ybadathanasynda her kim Onuň şöhraty hakda aýdýar’ (Psalm 29:9), halas edilenleriň aýdjak aýdymy — olaryň tejribesiniň aýdymy — Hudaýyň şöhratyny yglan eder: ‘Beýik we ajaýypdyr Seniň işleriň, eý Reb Hudaý, Gudratygüýçli; adalatly we hakdyr Seniň ýollaryň, eý asyrlaryň Patyşasy. Kim Senden gorkmaz, eý Reb, we Seniň adyňy şöhratlandyrmaz? çünki diňe Sen mukaddesdirsiň.’ Revelation 15:3, 4, R.V.” Education, 308.

At the end of seventy prophetic years the papacy will “make sweet melody, sing many songs, that” she “mayest be remembered.” At the end of the kingdom that rules for seventy prophetic years the Roman Catholic church will remind the world of the experience of her past history. In that history she ruled as the moral authority in a relationship between her and the kings of Europe. That history is rightly identified as the Dark Ages, and all the darkness that might in any way be associated with the history where the Papacy ruled over the kings of Europe can be attributed to the very foundational action that produced all the following darkness. That action was the combination of church and state, the combination of the kings of Europe and the Catholic church. In a biblical marriage the man is to rule over the woman, but the fornication that took place in that history was upside down from the true order of the relationship of man and woman.

Ýetmiş pygamberlik ýylynyň ahyrynda papalyk “ýakymly saz çykarar, köp aýdym aýdar, şonuň üçin” ol “ýatlansyn.” Ýetmiş pygamberlik ýyly höküm sürýän patyşalygyň ahyrynda Rim-katolik buthanasy dünýäni öz öňki taryhynyň tejribesi bilen ýatladar. Şol taryhda ol özüniň we Ýewropanyň patyşalarynyň arasyndaky gatnaşyklarda ahlak taýdan ygtyýar hökmünde höküm sürdi. Şol taryh ýerlikli ýagdaýda Garaňky Asyrlar diýip tanalýar, hem-de Papalygyň Ýewropanyň patyşalarynyň üstünden höküm süren taryhy bilen haýsydyr bir görnüşde baglanyşdyrylyp bilinjek bütin garaňkylyk, soňraky ähli garaňkylygy döreden düýpli hereketiň özüne degişli edilip bilner. Şol hereket buthana bilen döwletiň birleşmesi, Ýewropanyň patyşalary bilen katolik buthanasynyň birleşmesi boldy. Mukaddes Kitapdaky nika gatnaşyklarynda erkek aýalyň üstünden höküm sürmelidir, emma şol taryhda bolup geçen zyna erkek bilen aýalyň arasyndaky gatnaşygyň hakyky tertibiniň tersine öwrülen görnüşi boldy.

At the end of seventy years there will be a great crisis when the kingdom of Bible prophecy that rules the world during the period of time when the Papacy is prophetically forgotten comes to a conclusion. The worldwide crisis produced by the collapse of that kingdom opens the door for the Catholic church to begin to inform the world that in order to navigate the troublous times produced by the collapse of that kingdom, the world must submit to the moral authority of the Roman Catholic church, as illustrated in the history of the Dark Ages.

Yetmiş ýylyň ahyrynda, pygamberlik taýdan ýatdan çykarylan Papalygyň döwründe dünýäni dolandyrýan Mukaddes Kitap pygamberligindäki patyşalyk öz netijesine gelende, beýik bir krizis bolar. Şol patyşalygyň çökmegi netijesinde ýüze çykýan bütindünýä krizisi Katolik buthanasyna, Garaňky Asyrlaryň taryhynda görkezilişi ýaly, şol patyşalygyň çökmegi bilen dörän bulagaý zamanalardan geçmek üçin dünýäniň Rim Katolik buthanasynyň ahlak ygtyýaryna boýun bolmalydygyny dünýä habar berip başlamagy üçin ýol açýar.

When the kingdom ends and the papacy sings the song of her past experience, an experience that historians label as darkness; so how could that dark history possibly be a message for the papacy to share with the kings of the earth that would convince them to commit fornication with her? In a great crisis why would the experience of the past ages, (her song) her experience before she was forgotten prophetically, provide the logic for the kings of the earth to accept the experience of darkness as the solution for their great crisis?

Patyşalyk tamamlananda we papalyk öz geçmiş tejribesiniň aýdymyny aýdanda, taryhçylaryň garaňkylyk diýip atlandyrýan bir tejribesini; onda şeýle garaňky taryh nädip ýer ýüzüniň patyşalary bilen paýlaşmak üçin papalyk üçin şeýle bir habar bolup biler, şeýle hem olary onuň bilen zyna etmäge ynandyryp biler? Uly bir krizis wagtynda näme üçin geçen asyrlaryň tejribesi, (onuň aýdymy) pygamberlik taýdan ýatdan çykarylmazyndan öňki tejribesi, ýer ýüzüniň patyşalarynyň garaňkylyk tejribesini özleriniň uly krizisine çözgüt hökmünde kabul etmegi üçin esas bolup biler?

> “A large class, even of those who look upon Romanism with no favor, apprehend little danger from her power and influence. Many urge that the intellectual and moral darkness prevailing during the Middle Ages favored the spread of her dogmas, superstitions, and oppression, and that the greater intelligence of modern times, the general diffusion of knowledge, and the increasing liberality in matters of religion forbid a revival of intolerance and tyranny. The very thought that such a state of things will exist in this enlightened age is ridiculed. It is true that great light, intellectual, moral, and religious, is shining upon this generation. In the open pages of God’s Holy Word, light from heaven has been shed upon the world. But it should be remembered that the greater the light bestowed, the greater the darkness of those who pervert and reject it.

> Rimçilike oňyn garamaýanlaryň hem uly topary onuň güýjünden we täsirinden gelýän howpa az düşünýär. Köpler Orta asyrlarda höküm süren akyl we ahlak garaňkylygynyň onuň taglymatlarynyň, yrymlarynyň hem-de zulumynyň ýaýramagyna amatly şert döredendigini, şeýle-de häzirki zamanlaryň has ýokary aň-düşünjesiniň, bilimiň giňden ýaýramagynyň we din meselelerinde artýan giňgöwünliligiň çydamsyzlygyň hem-de zalymlygyň gaýtadan dikeldilmegine ýol bermeýändigini öňe sürýärler. Şeýle ýagdaýyň şu nurlanan döwürde bolup biljekdigi baradaky pikiriň özi masgaralanýar. Hakykatdan-da, uly nur — akyl, ahlak we din babatyndaky nur — şu nesliň üstüne saçylýar. Hudaýyň Mukaddes Sözüniň açyk sahypalarynda dünýä asmandan gelen nur saçyldy. Emma şuny ýatda saklamalydyrlar: peşgeş berlen nur näçe uly bolsa, ony tersine öwürýän we ret edýänleriň garaňkylygy hem şonça uludyr.

> “A prayerful study of the Bible would show Protestants the real character of the papacy and would cause them to abhor and to shun it; but many are so wise in their own conceit that they feel no need of humbly seeking God that they may be led into the truth. Although priding themselves on their enlightenment, they are ignorant both of the Scriptures and of the power of God. They must have some means of quieting their consciences, and they seek that which is least spiritual and humiliating. What they desire is a method of forgetting God which shall pass as a method of remembering Him. The papacy is well adapted to meet the wants of all these. It is prepared for two classes of mankind, embracing nearly the whole world—those who would be saved by their merits, and those who would be saved in their sins. Here is the secret of its power.

> Mukaddes Kitaby doga bilen öwrenmek protestantlara papalygyň hakyky häsiýetini görkezjekdi we olary ondan ýigrenmäge hem-de gaça durmaga iterjekdi; emma köpler öz akyldarlygyna şeýle bir buýsanýarlar welin, hakykata ugrukdyrylmaklary üçin Hudaýy pesgöwünlilik bilen gözlemegiň zerurlygyny duýmaýarlar. Özleriniň nurana düşünjelidigine guwanýandyklaryna garamazdan, olar hem Ýazgylardan, hem-de Hudaýyň güýjünden bihabardyrlar. Olara wyždanlaryny köşeşdirmegiň haýsydyr bir serişdesi gerek, şonuň üçin olar iň az ruhy hem-de iň peseldiji zady gözleýärler. Olaryň isleýäni, Hudaýy ýatlamagyň usuly hökmünde kabul ediljek, emma aslynda Ony unutmagyň bir usulydyr. Papalyk bularyň hemmesiniň isleglerini kanagatlandyrmaga örän laýykdyr. Ol adamzadyň, tas bütin dünýäni öz içine alýan, iki topary üçin taýýarlanylandyr — hyzmatlary bilen halas bolmak isleýänler we günäleriniň içinde halas bolmak isleýänler. Ine, onuň güýjüniň syry şudur.

> “A day of great intellectual darkness has been shown to be favorable to the success of the papacy. It will yet be demonstrated that a day of great intellectual light is equally favorable for its success. In past ages, when men were without God’s word and without the knowledge of the truth, their eyes were blindfolded, and thousands were ensnared, not seeing the net spread for their feet. In this generation there are many whose eyes become dazzled by the glare of human speculations, ‘science falsely so called;’ they discern not the net, and walk into it as readily as if blindfolded. God designed that man’s intellectual powers should be held as a gift from his Maker and should be employed in the service of truth and righteousness; but when pride and ambition are cherished, and men exalt their own theories above the word of God, then intelligence can accomplish greater harm than ignorance. Thus the false science of the present day, which undermines faith in the Bible, will prove as successful in preparing the way for the acceptance of the papacy, with its pleasing forms, as did the withholding of knowledge in opening the way for its aggrandizement in the Dark Ages.” The Great Controversy, 572.

> “Beýik akyl garaňkylygynyň bir güni papalygyň üstünligine amatlydygy görkezildi. Heniz-de beýik akyl ýagtylygynyň bir gününiň hem onuň üstünligi üçin edil şonuň ýaly amatlydygy subut ediler. Geçen asyrlarda adamlar Hudaýyň Sözünden hem-de hakykatyň biliminden mahrum bolanlarynda, olaryň gözleri baglanypdy, we müňlerçesi aýaklary üçin ýazylan duzagy görmän, oňa düşüp galýardy. Bu nesilde bolsa köp adamlaryň gözleri adamçylyk çaklamalarynyň, ‘ýalandan ylym diýlip atlandyrylýan’ zatlaryň lowurdysy bilen gamaşýar; olar duzagy saýgarmaýarlar we göýä gözleri baglanan ýaly, oňa edil şonuň ýaly aňsatlyk bilen girýärler. Hudaý adamyň akyl güýjüniň Ýaradyjysyndan berlen bir peşgeş hökmünde tutulmagyny we onuň hakykata hem-de adalata gullukda ulanylmagyny niýet edipdi; emma haçan-da buýsanç bilen şöhratparazlyk göwünlerde saklanylýar we adamlar öz nazaryýetlerini Hudaýyň Sözüniň üstünde beýgeldýän bolsalar, şonda akyl nadanlykdan hem has uly zyýan ýetirip biler. Şeýlelikde, häzirki döwrüň Mukaddes Kitaba bolan imany gowşadýan galp ylymy, özüne ýakymly görnüşleri bilen papalygy kabul etmäge ýol taýýarlamakda, Garaňky Asyrlarda onuň beýgelmegine ýol açmak üçin bilimiň saklanylyşy nähili üstünlikli bolan bolsa, edil şonuň ýaly üstünlikli bolar.” The Great Controversy, 572.

> “Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of the church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman church has not relinquished her claim to infallibility; and when the world and the Protestant churches accept a spurious Sabbath of her creating, while they reject the Sabbath of Jehovah, they virtually acknowledge this claim. They may cite the authority for this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.

> Rim katolikleri Sabat günündäki özgerişligiň öz ybadathanalary tarapyndan edilendigini boýun alýarlar we hut şol özgerişligi ybadathananyň iň ýokary ygtyýarlylygynyň subuty hökmünde getirýärler. Olar hepdäniň birinji gününi Sabat hökmünde berjaý etmek bilen, protestantlaryň ilahi zatlar babatda kanun çykarmaga onuň häkimiýetini ykrar edýändiklerini aýdýarlar. Rim ybadathanasy özüniň ýalňyşmazlyk baradaky talabyndan el çekmändir; dünýä hem-de protestant ybadathanalary Ýehowanyň Sabatyny ret edip, onuň döreden galp Sabatyny kabul edenlerinde, olar aslynda bu talaby ykrar edýärler. Olar bu özgerişlik üçin ygtyýarlyga salgylanyp bilerler, emma olaryň ýöretmesindäki ýalňyşlyk aňsatlyk bilen görünýär. Papist protestantlaryň öz-özüni aldýandygyny, bu işiň hakykatlaryna bilgeşleýin gözlerini ýumýandygyny görer ýaly derejede ýitidir. Ýekşenbe guramasy rowaçlyk gazandygysaýyn, ol şatlanýar, çünki munuň ahyrsoňy bütin protestant dünýäsini Rimiň baýdagynyň astyna getirjekdigine ynamy berkdir.

> “The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.

> Şenbe gününiň üýtgedilmegi Rim ybadathanasynyň ygtyýarynyň nyşany ýa-da alamatydyr. Dördünji tabşyrygyň talaplaryna düşünip, hakykynyň ýerine galp Şenbe gününi tutmagy saýlaýanlar, şeýle etmek bilen, diňe şonuň buýrugy esasynda emr edýän güýje tagzym edýärler. Haýwanyň belligi papalyk Şenbe günüdür; ol dünýä tarapyndan Hudaýyň bellän gününiň ýerine kabul edilendir.

> “But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.

> “Emma pygamberlikde görkezilişi ýaly, haýwanyň nyşanyny kabul etmegiň wagty heniz gelip ýetmedi. Synag wagty entek gelmedi. Her bir ybadathanada, Rim Katolik jemgyýetini hem aýyrman, hakyky mesihiler bardyr. Olar ýagtylygy alyp, dördünji tabşyrygyň borjuny görýänçäler hiç kim ýazgarylmaz. Emma galp Sabaty mejbury edýän karar çykarylanda, üçünji perişdäniň güýçli nidasynyň adamlary haýwana we onuň keşbine sežde etmekden duýduryş berýän wagtynda, ýalan bilen hakykatyň arasyndaky serhet aýdyň çekiler. Şonda-da günä etmekde dowam edýänler haýwanyň nyşanyny maňlaýlarynda ýa-da ellerinde kabul ederler.

> “With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.

> “Çalt ädimler bilen biz bu döwre golaýlaşýarys. Protestant ybadathanalary ýalan dini goldamak üçin dünýewi häkimiýet bilen birleşen wagtynda — olaryň ata-babalarynyň garşysyna durandyklary üçin iň gazaply yzarlamalary başdan geçiren şol dine — şonda papalyk Sabady ybadathana bilen döwletiň birleşen ygtyýary arkaly mejbury giriziler. Milli ýüz öwürme bolar, ol bolsa diňe milli heläkçilik bilen tamamlanar.” Bible Training School, 2-nji fewral, 1913.

We have now touched upon five of the symbols we are seeking to identify before we fully address the chapter itself. A city is a kingdom in Bible prophecy and in Isaiah twenty-three there are two kingdoms that are closely related, but distinctly different. The first is the “crowning city” and the other is the “merchant city.” In the last days the power who is in control of the three-fold union of the dragon, beast and false prophet is the papacy. It is the kingdom that has the crown.

Indi babyň özüne doly ýüzlenmezden öň anyklamaga çalyşýan nyşanlarymyzyň bäşisine degip geçdik. Mukaddes Kitabyň pygamberliginde şäher bir şalykdyr, we Işaýa ýigrimi üçünji bapda biri-biri bilen ýakyndan baglanyşykly, emma anyk tapawutly iki şalyk bar. Birinjisi “täç geýdiriji şäher”, beýlekisi bolsa “söwdagär şäher”dir. Ahyrky günlerde aždarhanyň, haýwanyň we ýalan pygamberiň üç esse birleşigine gözegçilik edýän güýç papalykdyr. Täji bolan şol şalykdyr.

> “As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.

> “Biz soňky çökgünlige golaýlaşdygymyzça, Rebbiň gurallarynyň arasynda ylalaşyk we birlik höküm sürmeginiň diýseň möhüm ähmiýeti bardyr. Dünýä tupan, uruş we agzalalyk bilen doludyr. Emma bir başlygyň — papalyk häkimiýetiniň — astynda adamlar Hudaýa Onuň şaýatlarynyň şahsyýetinde garşy çykmak üçin birleşerler. Bu birleşik beýik dönük tarapyndan berkidilýär. Ol hakykata garşy söweşmekde öz wekillerini birleşdirmäge çalyşýan mahaly, onuň goragçylaryny bölmäge we dargatmaga hem işlär. Gabanjaňlyk, erbet güman etme, ýaman sözleme — bularyň hemmesi agzalalyk we düşünişmezlik döretmek üçin onuň tarapyndan tutaşdyrylýar.” Testimonies, volume 7, 182.

The kingdom with the crown is Tyre, which means, “a rock.” In this chapter Tyre represents the papacy that works to counterfeit Christ, for the papacy is antichrist. The word “anti” in antichrist means “in place of.” The papacy seeks to counterfeit Christ at every level, and the name Tyre means rock, for the papacy is a counterfeit of the “Rock of Ages.”

Täçli patyşalyk Tirdir, onuň manysy “gaýa” diýmekdir. Bu bapda Tir Mesihi galplaşdyrmaga çalyşýan papalygy aňladýar, çünki papalyk antihristdir. “Antihrist” sözündäki “anti” sözi “ornunda” diýmekdir. Papalyk her derejede Mesihi galplaşdyrmaga çalyşýar, we Tir ady gaýa diýmegi aňladýar, çünki papalyk “Asyrlaryň Gaýasy”nyň galp nusgasydyr.

> Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth? The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth. Pass through thy land as a river, O daughter of Tarshish: there is no more strength. He stretched out his hand over the sea, he shook the kingdoms: the Lord hath given a commandment against the merchant city, to destroy the strong holds thereof. Isaiah 23:8–11.

> Tiriň garşysyna — täç geýdirýän şäheriň garşysyna, onuň täjirleri şazadalar, söwdaçylary bolsa ýer ýüzüniň hormatlulary bolan şäheriň garşysyna — bu niýeti kim düzdi? Muny Hökmürowan Reb niýet etdi: ähli şöhratyň tekepbirligini masgara etmek we ýer ýüzüniň ähli hormatlularyny äsgermezlige düşürmek üçin. Eý Tarşyşyň gyzy, derýa dek öz ýurduňdan geçip git; indi daýanç ýokdur. Ol elini deňziň üstüne uzatdy, patyşalyklary sarsdyrdy; Reb söwda edýän şäheriň garşysyna onuň berk gala-goraglaryny ýykyş etmek üçin buýruk berdi. Işaýa 23:8–11.

We intend to show upon many witnesses that “the shaking of the kingdoms” is accomplished by God, through Islam. Islam is the power that angers the nations and is used to shake the nations. At this point we are identifying that the Lord has determined to bring into contempt “all the honorable of earth,” who are the “merchants” and “traffickers” whose “strong holds” are to be destroyed. The merchant city and the crowning city “have provoked the displeasure of heaven” and the Lord has purposed to destroy their “strong holds” and that represents the economy. The collapse of the economy occurs before the Sunday law in the United States, for before the Sunday law the citizens of the United States are demanding to be returned “to divine favor and temporal prosperity.” Their argument is that the judgments of God will not end until Sunday is “strictly enforced.” Several Bible witnesses agree that we are on the verge of a tremendous crash in the economy of the world. That crash occurs before the Sunday law, just as the crash of 1837, occurred before October 22, 1844.

Biz köp şaýatlaryň esasynda “patyşalyklaryň sarsdyrylmagynyň” Hudaý tarapyndan, yslamyň üsti bilen amala aşyrylýandygyny görkezmegi maksat edinýäris. Yslam milletleri gazaba getirýän hem-de milletleri sarsdyrmak üçin ulanylýan güýçdür. Şu pursatda biz Rebbiň “ýeriň ähli abraýlylaryny” — “söwdagärleri” we “täjirleri”, olaryň “berk galalary” ýok ediljek bolanlary — masgaraçylyga sezewar etmegi karar edendigini kesgitleýäris. Söwda şäheri we täç geýdirýän şäher asmanynyň närazylygyny oýarypdyr, we Reb olaryň “berk galalaryny” ýok etmegi niýet edinendir; bu bolsa ykdysadyýeti aňladýar. Ykdysadyýetiň çöküşi Amerikanyň Birleşen Ştatlarynda ýekşenbe kanunyndan öň bolup geçýär, çünki ýekşenbe kanunyndan öň Amerikanyň Birleşen Ştatlarynyň raýatlary “ylahy hoşallyga we wagtlaýyn rowaçlyga” gaýtarylmagy talap edýärler. Olaryň delili şudur: Hudaýyň höküm-jazalary ýekşenbe güni “berk berjaý edilýänçä” tamamlanmaz. Mukaddes Kitabyň birnäçe şaýatlary dünýä ykdysadyýetinde ägirt uly çökgünligiň bosagasynda durandygymyz bilen ylalaşýar. Şol çökgünlik ýekşenbe kanunyndan öň bolup geçýär, edil 1837-nji ýylyň çökgünliginiň 1844-nji ýylyň 22-nji oktýabryndan öň bolup geçişi ýaly.

> “And then the great deceiver will persuade men that those who serve God are causing these evils. The class that have provoked the displeasure of Heaven will charge all their troubles upon those whose obedience to God’s commandments is a perpetual reproof to transgressors. It will be declared that men are offending God by the violation of the Sunday sabbath; that this sin has brought calamities which will not cease until Sunday observance shall be strictly enforced; and that those who present the claims of the fourth commandment, thus destroying reverence for Sunday, are troublers of the people, preventing their restoration to divine favor and temporal prosperity. Thus the accusation urged of old against the servant of God will be repeated and upon grounds equally well established: ‘And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim.’ 1 Kings 18:17, 18. As the wrath of the people shall be excited by false charges, they will pursue a course toward God’s ambassadors very similar to that which apostate Israel pursued toward Elijah.” The Great Controversy, 590.

> “Soňra beýik aldawçy adamlary Hudaýa hyzmat edýänleriň şu betbagtçylyklara sebäp bolýandyklaryna ynandyrar. Asmanynyň närazylygyny üstlerine çeken topar ähli kynçylyklaryny Hudaýyň buýruklaryna boýun bolmaklary bilen kanun bozujylara hemişelik ýazgarma bolup durýanlaryň üstüne ýüklär. Adamlaryň ýekşenbe sabatynyň bozulmagy bilen Hudaýa garşy günä edýändikleri yglan ediler; bu günäniň bes edilmez betbagtçylyklary getirendigi, we ýekşenbe gününe berjaý ediliş berk mejbury edilýänçä bu betbagtçylyklaryň bes bolmajakdygy aýdylýar; dördünji buýrugyň talaplaryny öňe sürýänleriň, şeýlelikde ýekşenbä bolan hormaty ýykyp, halky bulaşdyrýandyklary, olaryň ilaty ylahy merhemete hem-de wagtlaýyn abadançylyga gaýtadan gowuşmagyna päsgel berýändikleri öňe sürüler. Şeýlelik bilen gadymda Hudaýyň hyzmatkäri garşysyna öňe sürlen aýyplama ýene-de gaýtalanar we edil şonuň ýaly esaslara daýanar: ‘Ahab Ylýasy gören badyna, Ahab oňa: Senmi Yslamy bulaşdyrýan? diýdi. Ol hem jogap berdi: Men Yslamy bulaşdyramok; emma sen we kakaň öýi bulaşdyrýarsyňyz, çünki siz Rebbiň buýruklaryny taşlap, Bagallaryň yzyndan gitdiňiz.’ 1 Patyşalar 18:17, 18. Ýalan aýyplamalar arkaly halkyň gahar-gazaby tutaşdyrylanda, olar Hudaýyň ilçilerine garşy ýüz öwrederler, bu bolsa ýüz öwüriji Ysraýylyň Ylýas bilen alyp baran ýoluna örän meňzeş bolar.” Uly Göreş, 590.

Elijah confronting the prophets of Baal and the priests of the grove on Mount Carmel represents the Sunday law. The message for the church was “choose this day whom you will serve.” When this history is repeated at the Sunday law the question is “which day are you going to choose, for the day you pick indicates whom you serve.” Before Mount Carmel was three and a half years of severe drought. Before the Sunday law there is a series of Sunday laws, but they have not been “strictly enforced.” The principle associated with a Sunday law is that national apostacy is followed by national ruin. The example of that is Constantine in the year 321 passed a Sunday law and shortly thereafter the first four trumpets of Revelation chapter eight began to bring Western Rome to its conclusion by the year 476. The story of Constantine is important for it included a progressive exalting of Sunday, and simultaneous progressive restrictions on the seventh-day Sabbath. The progressive history reached its conclusion when the citizens were forced to observe Sunday or be persecuted for keeping the Sabbath. That is also the conclusion of the escalating Sunday legislation in the United States. One principle associated with Sunday worship enforcement is “national apostasy is followed by national ruin.” This principle means escalating Sunday law enforcements, produces an escalation of God’s judgments, before the actual Sunday law of Revelation thirteen verse eleven. Every enactment will bring a corresponding ruin. The judgments the citizens are accusing the Sabbath-keepers of producing are actually produced by the escalating enforcement of Sunday legislation. We have included a passage from The Great Controversy, which I titled Sunday Progression. I would recommend that you read that once again. It is in the category entitled The Spirit of Prophecy.

Karmel dagynda Ylýasyň Baal pygamberleri we bagyň ruhanylary bilen ýüzbe-ýüz bolmagy ýekşenbe kanunyny aňladýar. Ybadathana üçin habar: “şu gün kimiň hyzmatynda boljakdygyňy saýlaň” diýen habardy. Bu taryh ýekşenbe kanunynda gaýtalananda, sorag: “haýsy güni saýlajak, çünki seniň saýlan günüň kimiň hyzmatynda durýandygyňy görkezýär” diýen soragdyr. Karmel dagyndan öň üç ýarym ýyl dowam eden agyr guraklyk bolupdy. Ýekşenbe kanunyndan öň hem ýekşenbe kanunlarynyň bir tapgyry bolýar, ýöne olar entek “gaty berk ýerine ýetirilmedikdir.” Ýekşenbe kanuny bilen baglanyşykly ýörelge şudur: milli dinden dönüklikden soň milli heläkçilik gelýär. Munuň mysaly hökmünde Konstantin milady 321-nji ýylda ýekşenbe kanunyny kabul etdi, şondan az wagt soň bolsa Ylham kitaby 8-nji bapdaky ilkinji dört surnaý Günbatar Rim imperiýasyny 476-njy ýyla çenli öz soňuna alyp barmaga başlady. Konstantiniň taryhy möhümdir, çünki onda ýekşenbäniň yzygiderli beýgeldilişi we şol bir wagtda ýedinji günüň Sabatynyň yzygiderli çäklendirilşi bardy. Bu yzygiderli ösüş öz jemine, raýatlar ýekşenbäni berjaý etmäge mejbur edilende ýa-da Sabaty saklandyklary üçin yzarlananda ýetdi. Amerikanyň Birleşen Ştatlarynda güýje girýän ýekşenbe kanunçylygynyň barha güýçlenýän ösüşiniň jemlenişi hem şoldur. Ýekşenbe ybadatynyň mejbury edilmegi bilen baglanyşykly ýörelgeleriň biri: “milli dinden dönüklikden soň milli heläkçilik gelýär.” Bu ýörelge Ylham kitaby 13-nji bap, 11-nji aýatda beýan edilen hakyky ýekşenbe kanunyndan öň, ýekşenbe kanunlarynyň barha berk ýerine ýetirilmeginiň Hudaýyň hökümleriniň hem barha güýçlenmegine getirýändigini aňladýar. Her bir kanunlaşdyrma özüne laýyk gelýän bir heläkçiligi getirjekdir. Raýatlaryň Sabaty saklaýanlary sebäp bolýar diýip aýyplaýan hökümleri, aslynda, ýekşenbe kanunçylygynyň barha berk ýerine ýetirilmegi netijesinde gelýär. Biz “Beýik Jedel” atly kitapdan bir parçany goşduk, oňa men “Ýekşenbäniň Ösüşi” diýip at berdim. Muny ýene bir gezek okamagyňyzy maslahat bererdim. Ol “Pygamberlik Ruhy” diýlip atlandyrylýan kategoriýadadyr.

> “God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 452.

> “Hudaý Öz halkynyň garşylyk we gazap tupanyna garşy durmaga taýýar bolmagy üçin, soňky günlerde boljak zatlary açyp görkezdi. Öňlerinde duran wakalar barada duýduryş alanlar geljek tupany asuda garaşmak bilen garşy alyp, Reb kynçylyk gününde Öz wepaly gullaryny gorar diýip, özlerini köşeşdirip oturmaly däldirler. Biz Rebbine garaşýan adamlar ýaly bolmalydyrys, ýöne bihuda garaşmak bilen däl, eýsem yhlasly zähmetde, sarsmaz iman bilen. Häzir akyllarymyzy ikinji derejeli ähmiýetli zatlar bilen dolandyrmaga ýol bermeli wagt däldir. Adamlar uklap ýatyrkalar, Şeýtan Rebbe degişli halkyň merhemet ýa-da adalat görmezligi üçin işjeň ýagdaýda ýagdaýlary tertipleşdirýär. Ýekşenbe hereketi häzir garaňkylykda öňe barýar. Ýolbaşçylar hakyky meseläni gizleýärler, we bu herekete goşulýanlaryň köpüsi hem içki akymyň nirä tarap ugur alýandygyny özleri görmeýärler. Onuň yglanlary mylaýym we daşyndan seredeniňde mesihidir, ýöne sözlän wagtynda aždarhanyň ruhuny ýüze çykarar. Biz üçin howp salýan bu bela-beteriň öňüni almak maksady bilen güýjümiziň ýetdiginden hemmesini etmek borjumyzdyr. Özümizi halkyň öňünde dogry ýagdaýda görkezmek arkaly öňýargyny ýaragsyzlandyrmaga çalyşmalydyrys. Şeýle etmek bilen, wyždan azatlygyny çäklendirýän çäreleriň garşysyna iň täsirli garşy çykyşy öňe sürüp, olaryň öňüne jedelli meseläniň hakyky manysyny getirmelidiris. Biz Mukaddes Ýazgylary derňäp öwrenmeli we imanymyzyň sebäbini düşündirip bilmelidiris. Pygamber şeýle diýýär: ‘Erbetler erbetlik ederler; erbetleriň hiç biri düşünmez; ýöne paýhaslylar düşünerler.’ Testimonies, volume 5, 452.”

It is difficult to recognize the movement for Sunday legislation, for it is making its way in “darkness” and the papacy is “stealthily and unsuspectedly” “strengthening her forces to further her own ends.” It is a fact that the work to pass Sunday legislation in darkness is a central issue in the testing process of the one hundred and forty-four thousand. “None of the wicked shall understand” according to Daniel and Sister White. The “wicked” in Daniel are Matthew’s “foolish virgins,” who Sister White identifies as Laodiceans. The wise will understand the events that are now taking place, even if the history around us appears to contradict God’s word. Do we believe God’s word or what is happening around us? Yet we have been forewarned that the end would be as the days of Noah.

Ýekşenbe gününe degişli kanunçylyk hereketini tanamak kyn, çünki ol “garaňkylykda” öz ýoluny açýar we papalyk “duýdurmazdan we duýulmazdan” “öz maksatlaryny öňe sürmek üçin öz güýçlerini berkitýär.” Garaňkylykda Ýekşenbe kanunçylygyny geçirmek ugrundaky işiň ýüz kyrk dört müň adamyň synagdan geçirilmeginde merkezi mesele bolýandygy hakykatdyr. Daniýele we Uayt uýaya görä, “erbetleriň hiç biri düşünmez.” Daniýeldäki “erbetler” Mattaň “akylsyz gyzlarydyr”; olary Uayt uýa Laodikeli diýip kesgitleýär. Akyllylar, daş-töweregimizdäki taryh Hudaýyň Sözüne garşy çykýan ýaly görünse-de, häzir bolup geçýän wakalara düşünerler. Biz Hudaýyň Sözüne ynanýarysmy ýa-da daş-töweregimizde bolup geçýän zatlara? Şeýle-de bolsa, ahyryň Nuhuň günlerindäki ýaly boljakdygy öňünden bize duýduryldy.

> “The world, full of rioting, full of godless pleasure, is asleep, asleep in carnal security. Men are putting afar off the coming of the Lord. They laugh at warnings. The proud boast is made, ‘All things continue as they were from the beginning.’ ‘Tomorrow shall be as this day, and much more abundant.’ 2 Peter 3:4; Isaiah 56:12. We will go deeper into pleasure loving. But Christ says, ‘Behold, I come as a thief.’ Revelation 16:15. At the very time when the world is asking in scorn, ‘Where is the promise of His coming?’ the signs are fulfilling. While they cry, ‘Peace and safety,’ sudden destruction is coming. When the scorner, the rejecter of truth, has become presumptuous; when the routine of work in the various money-making lines is carried on without regard to principle; when the student is eagerly seeking knowledge of everything but his Bible, Christ comes as a thief.

> Dünýä, gozgalaňdan doly, Hudaýsyz lezzetden doly, ukudadyr, ten höwesleriniň howpsuzlygyna daýanyp ukudadyr. Adamlar Rebbiň gelmegini uzaklara süýşürýärler. Duýduryşlara gülýärler. Tekepbirlik bilen şeýle öwünilýär: «Hemmesi başyndan bäri nähili bolan bolsa, häzir hem şonuň ýaly dowam edýär». «Ertir hem şu gün ýaly bolar, hatda has-da bolçulykly bolar». 2 Petrus 3:4; Işaýa 56:12. Biz lezzet söýüjilige has-da çuň batarys. Emma Mesih şeýle diýýär: «Ine, Men ogruň gelşi ýaly gelýärin». Ylham 16:15. Hut dünýä masgaralaýjylyk bilen: «Onuň geljekdigi baradaky wada nirede?» diýip soraýan pursadynda, alamatlar ýerine ýetýär. Olar: «Parahatlyk we amanlyk» diýip gygyrýarkalar, duýdansyz heläkçilik gelýär. Masgaralaýjy, hakykaty ret eden adam tekepbir we özüne bil baglaýjy bolanda; pul gazanmagyň dürli ugurlaryndaky işleriň gündelik akymy ýörelgä üns berilmezden dowam etdirilende; talyp Mukaddes Kitabyndan başga hemme zadyň bilimini höwes bilen gözlände, Mesih ogruň gelşi ýaly gelýär.

> “Everything in the world is in agitation. The signs of the times are ominous. Coming events cast their shadows before. The Spirit of God is withdrawing from the earth, and calamity follows calamity by sea and by land. There are tempests, earthquakes, fires, floods, murders of every grade. Who can read the future? Where is security? There is assurance in nothing that is human or earthly. Rapidly are men ranging themselves under the banner they have chosen. Restlessly are they waiting and watching the movements of their leaders. There are those who are waiting and watching and working for our Lord’s appearing. Another class are falling into line under the generalship of the first great apostate. Few believe with heart and soul that we have a hell to shun and a heaven to win.

> “Dünýäde hemme zat başagaýlyk içindedir. Wagtyň alamatlary howplydyr. Geljek wakalar öňünden öz kölegelerini taşlaýar. Hudaýyň Ruhy ýer ýüzünden çekilýär, we deňizde-de, gury ýerde-de betbagtçylyk yzly-yzyna gelýär. Tupanlar, ýer titremeler, ýangynlar, suw joşmalary, her derejedäki adam öldürmeler bar. Geljegi kim okap biler? Howpsuzlyk nirede? Adamy ýa-da ýer ýüzüne degişli hiç bir zatda ynam ýokdur. Adamlar öz saýlap alan baýdagynyň astynda çaltlyk bilen toparlanýarlar. Olar öz ýolbaşçylarynyň hereketlerine aladaly halda garaşýarlar we gözegçilik edýärler. Rebbimiziň görünmegine garaşýan, oňa gözegçilik edýän we onuň üçin zähmet çekýänler hem bar. Beýleki bir topar bolsa ilkinji beýik dinden dönügiň serkerdeliginiň astynda hatara goşulýar. Az adam ýürekden we jan-dilden gaçylmaly dowzahyň we gazanylmagy gerek asmanyň bardygyna ynanýar.”

> “The crisis is stealing gradually upon us. The sun shines in the heavens, passing over its usual round, and the heavens still declare the glory of God. Men are still eating and drinking, planting and building, marrying, and giving in marriage. Merchants are still buying and selling. Men are jostling one against another, contending for the highest place. Pleasure lovers are still crowding to theaters, horse races, gambling hells. The highest excitement prevails, yet probation’s hour is fast closing, and every case is about to be eternally decided. Satan sees that his time is short. He has set all his agencies at work that men may be deceived, deluded, occupied and entranced, until the day of probation shall be ended, and the door of mercy be forever shut.

> “Başymyza inýän krizis ýuwaş-ýuwaşdan golaýlaşýar. Gün asmanda şöhle saçýar, öz adaty aýlawy boýunça hereket edýär, we asmanlar henizem Hudaýyň şöhratyny yglan edýär. Adamlar henizem iýip-içýärler, ekip-dikýärler, öý gurýarlar, öýlenýärler we äre berýärler. Söwdagärler henizem satyn alyp-satýarlar. Adamlar biri-birine sokulyşyp, iň ýokary orun ugrunda göreşýärler. Lezzet-sapar söýüjiler henizem teatrlara, at çapyşyklaryna, humarhanalara üýşýärler. Iň ýokary tolgunyşlyk höküm sürýär, emma synag möhletiniň sagady tiz ýapylýar, we her bir işiň ykbaly baky taýdan çözüljek bolup dur. Şeýtan öz wagtynyň gysgalandygyny görýär. Ol adamlaryň aldanylmagy, ýalňyşdyrylmagy, başagaý edilmegi we jadylanyp saklanylmagy üçin ähli serişdelerini herekete getirdi; tä synag gününiň wagty tamam bolýança we rehim gapysy baky ýapylýança.”

> “Solemnly there come to us down through the centuries the warning words of our Lord from the Mount of Olives: ‘Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares.’ ‘Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.’” Desire of Ages, 635, 636.

> Asyrlaryň içinden bize Rebbiimiziň Zeýtun dagyndan aýdýan duýduryş sözleri gaýtalanmaz çynlakaýlyk bilen gelip ýetýär: “Özüňize serediň, ýürekleriňiz aşa iýip-içmekden, serhoşlukdan we bu durmuşyň aladalaryndan agyrlaşyp, şol günüň size duýdansyz gelmezligi üçin.” “Şonuň üçin oýag boluň we elmydama doga ediň; şeýle etseňiz, bolup geçjek bu zatlaryň hemmesinden gutulmaga we Ynsan Oglunyň öňünde durmaga laýyk saýylarsyňyz.” Desire of Ages, 635, 636.

In chapter twenty-three of Isaiah Zidon is the United States and Tyre is the papacy. Tyre and Zidon were ancient contemporary Phoenician cities located on the Mediterranean coast. They were known for their maritime trade, wealth, and influence in the ancient world. Zidon and its “merchants” replenished Tarshish in the passage. Zidon’s merchants trafficked the “seed of Sihor,” which is “the harvest of a river,” and is the fruit “of the river,” and it is “her revenue,” for she is the “mart of nations.” All the prophets speak of the end of the world, so who is the mart of nations at the end of the world? It’s the USA.

Işaýanyň ýigrimi üçünji babynda Zidon Amerikanyň Birleşen Ştatlarydyr, Tir bolsa papalykdyr. Tir bilen Zidon gadymy döwürde Ortaýer deňziniň kenarynda ýerleşen, biri-biri bilen döwürdeş finikiýa şäherleridi. Olar deňiz söwdasy, baýlygy we gadymy dünýäde eden täsiri bilen tanalýardylar. Bu bölümde Zidon we onuň “söwdagärleri” Tarşyşy doldurýardy. Zidonyň söwdagärleri “Sihoryň tohumy” bilen söwda edýärdiler; bu bolsa “derýanyň hasylydyr”, “derýanyň” miwesidir, we ol “onuň girdejisidir”, çünki ol “milletleriň bazarydyr”. Ähli pygamberler dünýäniň soňy barada sözleýär; şeýle bolsa, dünýäniň soňunda milletleriň bazary kimdir? Ol ABŞ-dyr.

Sihor is a river in Egypt (likely the Nile delta) and is used to represent the wealth of the world, for Egypt is the world. Zidon’s “virgin daughter” represents the last generation of the USA, and she is oppressed from the martial law that accompanies the Sunday law and the national ruin that immediately follows. Those virgins of Zidon are rebuked by the question concerning Tyre saying, “is this your joyous city” (kingdom) that the USA rejoiced in? Is “this the kingdom “whose antiquity is of ancient days,” when according to the passage it was founded by Nimrod, just after the flood?

Sihor Müsüriň içindäki bir derýadyr (ähtimal, Niliň deltasy) we dünýäniň baýlygyny aňlatmak üçin ulanylýar, çünki Müsür dünýädir. Sidonyň “päk gyzy” ABŞ-nyň iň soňky neslini aňladýar, ol bolsa Ýekşenbe kanuny bilen bile gelýän harby ýagdaýdan we onuň derrew yz ýanyndan gelýän milli harabalykdan ezilýär. Sidonyň şol gyzlary Týr hakdaky sorag bilen ýazgarylýar, şeýle diýilýär: “bu siziň şatlykly şäheriňizmi” (patyşalyk), ABŞ-nyň şatlanyp bakýan zady şolmy? Bu “gadymylygy gadym günlerden bolan patyşalykmy”, haçan-da parçanyň aýdyşyna görä, ol Topandan dessine soň Nimrod tarapyndan esaslandyrylan bolsa?

God has determined and “purposed” for “Tyre, the crowning city,” to punish her. The papacy’s punishment includes the collapse of the financial structure of the world, for “the Lord hath given” “a commandment against” “Zidon” “the merchant city,” (the United States.) His commandment “to destroy the strong holds,” or the economy of the United States is the Sabbath commandment, for national apostasy is followed by national ruin.

Hudaý ony jezalandyrmak üçin “täç geýdirýän şäher bolan Tir barada” kesgitledi we “niýet etdi”. Papalygyň jezasyna dünýäniň maliýe gurluşynyň çökmegi hem girýär, çünki “Reb” “täjir şäheri bolan” “Sidona” garşy (Amerikanyň Birleşen Ştatlaryna) “buýruk berdi”. Onuň “berkitmeleri”, ýagny Amerikanyň Birleşen Ştatlarynyň ykdysadyýetini “ýok etmek” baradaky buýrugy Sabat buýrugydyr, çünki milli dönüklikden soň milli heläkçilik gelýär.

The punishment of the papacy begins with the economic collapse of the entire world in response to the economy of the United States being destroyed. Zidon has a “house” associated with its economy, thus representing a financial structure that is destroyed, for you can no longer enter in. No more investments or profits from that “house,” for it is destroyed. The destruction takes place at the Sunday law, even though prior to the Sunday law there are already escalating judgments. When the collapse hits, the papacy, the USA with its merchant princes and honorable traffickers and the ships of Tarshish are going to “howl.”

Papalygyň jezasy Amerikanyň Birleşen Ştatlarynyň ykdysadyýetiniň weýran edilmegine jogap hökmünde tutuş dünýäniň ykdysady çökgünliginiň başlanmagy bilen başlanýar. Zidon öz ykdysadyýeti bilen baglanyşykly bir “öýe” eýedir; şeýlelikde ol girip bolmaýanlygy sebäpli ýok edilýän maliýe gurluşyny aňladýar. Ol “öýden” indi hiç hili maýa goýum ýa-da girdeji bolmaz, çünki ol ýok edilendir. Bu weýrançylyk Ýekşenbe kanuny wagtynda bolup geçýär, emma Ýekşenbe kanunyndan öň hem hökmler eýýäm barha güýjeýän görnüşde dowam edýär. Çökgünlik urlanda, papalyk, söwdagär şazadalary we hormatlanýan söwdaçylary bilen birlikde Amerikanyň Birleşen Ştatlary hem-de Tarşyş gämileri “agy” ederler.

The location of “Tarshish” in the passage is associated with wealth in antiquity, and the ships of Tarshish in the Bible are the premier symbol of economic strength.

Bu parçadaky “Tarşyş” diýen ýeriň ýerleşýän ýeri gadymy döwürde baýlyk bilen baglanyşdyrylýar, we Mukaddes Kitapdaky Tarşyşyň gämileri ykdysady kuwwatyň iň esasy nyşanydyr.

> For the king’s ships went to Tarshish with the servants of Huram: every three years once came the ships of Tarshish bringing gold, and silver, ivory, and apes, and peacocks. And king Solomon passed all the kings of the earth in riches and wisdom. 2 Chronicles 9:21, 22.

> Çünki patyşanyň gämileri Huramyň hyzmatkärleri bilen birlikde Tarşyşa gidýärdi; Tarşyş gämileri her üç ýyldan bir gezek altyn, kümüş, pil süňküni, maýmynlary we towuslary getirýärdi. Patyşa Süleýman baýlykda we paýhasda ýer ýüzüniň ähli patyşalaryndan üstün çykdy. 2 Ýyl ýazgylary 9:21, 22.

Ships represent economic strength, and Tarshish is the leading economic ship in Bible prophecy. The final generation of Tarshish, represented by the “daughter” of Tarshish is told to “pass through thy land as a river,” and what she finds is that her land has “no more strength,” and can no longer “rejoice” over the kingdom of Tyre. The strength they were looking for was the former economic strength of Zidon, but it was gone for the sea had spoken “saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins,” thus identifying the final generation of the sea, which is the peoples of the world lamenting the destruction of the economy of the world and at which point the people of the world wake up to the reality that they are the last generation of earth’s history, and its too late to prepare for eternal life.

Gämiler ykdysady güýji aňladýar, we Tarşiş Mukaddes Kitap pygamberliginde öňdebaryjy ykdysady gämini aňladýar. Tarşişiň “gyzy” tarapyndan görkezilýän soňky nesline: “Ýurduňdan derýa ýaly geç” diýilýär, we onuň görýäni şudur: onuň ýurdunyň “indi güýji ýokdur” we ol indi Tir patyşalygy üstünde “şatlanyp” bilmeýär. Olaryň gözlän güýji Sidonyň öňki ykdysady güýjüdi, emma ol gidipdi, çünki deňiz şeýle diýip gepleýärdi: “Men dogrumok, ne çaga dünýä inderýärin, ne-de ýaş ýigitleri terbiýeläp ulaldýaryn, ne-de gyzlary ýetişdirýärin”; şeýlelik bilen, bu deňziň soňky neslini, ýagny dünýä ykdysadyýetiniň ýok edilmegine aglaýan dünýä halklaryny aýan edýär; şol pursatda dünýä halklary özleriniň ýer ýüzüniň taryhynyň soňky neslidiginiň hakykatyna oýanýarlar, we baky ýaşaýşa taýýarlanmak üçin gaty giç bolýar.

> “Money will soon depreciate in value very suddenly when the reality of eternal scenes opens to the senses of man.” Evangelism, 62.

> „Adamyň duýgularyna ebedi wakalaryň hakykaty açylanda, puluň gymmaty tiz wagtdan örän birden pese gaçar.“ Evangelism, 62.

There are two “reports” or messages that cause pain to everyone in the passage. The first “report” concerns Egypt and the second “report” is Tyre. The report of Egypt is in the past tense for Isaiah says, “as at the report concerning Egypt,” thus showing that God had done something with Egypt prior to His destruction of Zidon (the USA.) What God did to Egypt, that also represents the “report” of Egypt, is that He destroyed Egypt in connection with the first time God entered into covenant with a chosen people. The two reports are the same “report.” The report of Egypt is the beginning and the report of Tyre is the ending. The Alpha and Omega has illustrated the covenant with the one hundred and forty-four thousand in the last days with the beginning history of that subject. The “report” concerning Egypt is the Red Sea deliverance when Pharaoh and his host were destroyed, which typifies the final deliverance of God’s people as represented by the “report” which is the “burden of Tyre.”

Bu parçadaky hemmeler üçin agyry döredýän iki sany “habar” ýa-da ýüzlenme bar. Birinji “habar” Müsür hakyndadyr, ikinji “habar” bolsa Tirdir. Müsür baradaky habar geçmiş zamandadyr, çünki Işaýa: “Müsür baradaky habarda bolşy ýaly” diýýär; şeýlelikde, Hudaýyň Sidony (ABŞ-ny) ýok etmezinden ozal Müsür bilen baglanyşykly bir iş edendigini görkezýär. Hudaýyň Müsür bilen eden zady, şol bir wagtda Müsür baradaky “habary” hem aňladýar: Ol Müsüri, Hudaýyň saýlanan bir halk bilen ilkinji gezek äht baglaşan wagty bilen baglanyşykly ýagdaýda ýok etdi. Bu iki habar şol bir “habardyr.” Müsür baradaky habar başlangyçdyr, Tir baradaky habar bolsa ahyrdyr. Alfa we Omega soňky günlerde ýüz kyrk dört müň bilen baglaşylan ähti şol mowzugyň başlangyç taryhy arkaly görkezdi. Müsür baradaky “habar” Farawnyň we onuň goşunynyň ýok edilen Gyzyl deňizdäki halas edilmedir; bu bolsa Hudaýyň halkynyň soňky halas bolşunyň görnüşidir, ol hem “Tir ýüki” bolan “habar” arkaly şekillendirilýär.

The power represented in the Bible that destroys the ships of Tarshish is Islam. The subject of Islam will be taken up later, so we will address the subject more fully at a later time. It is represented in the passage as “Chittim” an ancient word for Cyprus, and the passage says that the destruction of Zidon and Tyre is revealed from “Chittim.” The symbol of Islam includes a very specific illustration of the destruction of the United States in Bible prophecy.

Mukaddes Kitapta Tarşiş gemilerini heläk edýän hökmünde görkezilen güýç Yslamdyr. Yslamyň meselesi soňrak ele alnar, şonuň üçin bu meseläni has doly görnüşde soňraky wagtda beýan ederis. Ol bu parçatda Kipr üçin gadymy söz bolan “Kittim” hökmünde görkezilýär, we parçatda Sidon bilen Tyryň heläk bolşunyň “Kittimden” aýan edilýändigi aýdylýar. Yslam nyşany Mukaddes Kitabyň pygamberliklerinde Amerikanyň Birleşen Ştatlarynyň ýok edilşiniň örän anyk bir şekillendirişini öz içine alýar.

It is important to follow the days and years referenced in the book of Isaiah for they often identify the prophetic time of the passage that follows. Isaiah twenty-three follows the “burden” of the valley of vision in chapter twenty-two, that is preceded by chapter twenty-one that has three burdens,” and all three identify Islam. Before that chapter, in verse one of chapter twenty the setting of the prophetic history where the following prophecies of doom are identified in the following chapters.

Işaýa kitabynda agzalýan günleri we ýyllary yzarlamak möhümdir, çünki olar köplenç indiki gelýän parçanyň pygamberlik wagtyny kesgitleýär. Işaýanyň ýigrimi üçünji baby, ýigrimi ikinji bapdaky “görüş jülgesiniň” “ýükünden” soň gelýär; onuň öňünde bolsa üç “ýüki” öz içine alýan ýigrimi birinji bap durýar, we şolaryň üçüsi hem Yslamy görkezýär. Şol bapdan öň, ýigriminji babyň birinji aýatynda, indiki baplarda gelýän heläkçilik pygamberlikleriniň görkezilýän pygamberlik taryhynyň ýagdaýy beýan edilýär.

> In the year that Tartan came unto Ashdod (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it. Isaiah 20:1.

> Aşdoda Tartan gelen ýylda (ony Assiriýanyň patyşasy Sargon iberen wagty), ol Aşdoda garşy söweşip, ony ele geçirdi. Işaýa 20:1.

The word “Tartan” may be a name or it is most likely a title of a military leader. Tartan came to Ashdod, a city in Egypt and took it in the period of history when the Assyrians were progressively taking control of the world. Assyria typified Babylon. Both Assyria and Babylon were kingdoms that came from the north, kingdoms identified as “lions” that “scattered” God’s sheep and both receive the same punishment. Assyria was first Babylon was last.

“Tartan” sözi bir at bolup biler ýa-da, has ähtimal, harby ýolbaşçynyň derejesi bolup biler. Tartan Assiriýanyň kem-kemden dünýäni öz golastyna geçirýän taryhy döwründe Müsüriň şäheri bolan Aşdoda gelip, ony eýeledi. Assiriýa Wawilonyň nyşanydy. Assiriýa bilen Wawilon ikisi-de demirgazykdan gelen patyşalyklardy, Hudaýyň goýunlaryny “dagadan” “arslanlar” diýip tanalýan patyşalyklardy, hem-de ikisi-de şol bir jezany alýar. Assiriýa ilkinjidi; Wawilon soňkusydy.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. Jeremiah 50:17, 18.

> Ysraýyl dargadylan bir goýun kimin; ýolbarslar ony kowup dargatdylar: ilki Assiriýanyň patyşasy ony iýip gutardy; soňunda bolsa Wawilon patyşasy bu Nebukadnesar onuň süňklerini döwdi. Şonuň üçin Hökmürowan Reb, Ysraýylyň Hudaýy, şeýle diýýär: Ine, Assiriýanyň patyşasyny jezalandyryşym ýaly, Wawilon patyşasyny we onuň ýurduny hem jezalandyraryn. Ýermeýa 50:17, 18.

Prophetically they are both the “haughty Assyrian.”

Pygamberlik taýdan olaryň ikisi hem “tekepbir Assuriýalydyr.”

> “When Sennacherib, the haughty Assyrian, reproached and blasphemed God, and threatened Israel with destruction, ‘it came to pass that night, that the angel of the Lord went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand.’ There were ‘cut off all the mighty men of valor, and the leaders and captains,’ from the army of Sennacherib. ‘So he returned with shame of face to his own land.’ [2 Kings 19:35; 2 Chronicles 32:21.]” The Great Controversy, 512.

> “Tekepbir assiriýaly Sennaherib Hudaýa kemsidip, Oňa dil ýetirende we Ysraýyly ýok etmek bilen haýbat atanda, ‘şol gije Rebbiň perişdesi çykyp, assiriýalylaryň düşelgesinde ýüz segsen bäş müň adamy gyryp taşlady.’ Sennaheribiň goşunyndan ‘ähli gaýratly batyrlar, ýolbaşçylar we serkerdeler ýok edildi.’ ‘Şeýlelikde, ol ýüzüniň gara bilen öz ýurduna gaýdyp gitdi.’ [2 Patyşalar 19:35; 2 Ýyl ýazgylary 32:21.]” Beýik göreş, 512.

The year that “Tartan came unto Ashdod” and “took it,” represents the progressive conquering of the world by the papal power as illustrated in the last six verses of Daniel eleven. The history of the Sunday law crisis, which is the “last days” of the investigative judgment, and which leads directly into the executive judgment, (the seven last plagues) is the historical setting represented by the “year” that Tartan came to Ashdod. With the context of that history in place Isaiah then gives three prophecies of doom concerning Islam, one concerning Laodicean Adventism and then the burden of Tyre. Chapter twenty-four is one of the classic examples of the seven last plagues that is followed by chapter twenty-five representing the final deliverance of God’s people, where we find God’s people expressing one of the most well-known statements during the great time of trouble.

“Tartan Aşdoda gelip, ony ele alan ýyly” papalyk häkimiýetiniň Daniel onbirinji babyň soňky alty aýatynda görkezilişi ýaly dünýäni tapgyrlaýyn boýun egdirmegini aňladýar. Derňew höküminiň “soňky günleri” bolup, ýerine ýetiriji hökme, ýagny soňky ýedi bela gös-göni alyp barýan ýekşenbe kanuny krizisiniň taryhy şol Tartan Aşdoda gelen “ýyly” bilen aňladylýan taryhy şertdir. Şol taryhyň mazmuny şeýlelikde orun alandan soň, Işaýa yslam barada heläkçilik hakynda üç pygamberlik, Laodikýa Adventizmi barada bir pygamberlik, soňra bolsa Tiriň ýüki hakynda söze geçýär. Ýigriminji dördünji bap soňky ýedi belanyň nusgawy mysallarynyň biridir; onuň yzyndan gelýän ýigriminji bäşinji bap bolsa Hudaýyň halkynyň iň soňky halas edilişini görkezýär; şol ýerde biz Hudaýyň halkynyň uly muşakgat döwründe aýdýan iň meşhur beýanatlarynyň birini görýäris.

> And it shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him, we will be glad and rejoice in his salvation. Isaiah 25:9.

> Şol gün şeýle diýler: Ine, biziň Hudaýymyz şu; biz Oňa garaşdyk, we Ol bizi halas eder; Reb şu; biz Oňa garaşdyk, Onuň halas edişinde şatlanarys we begenç duýarys. Işaýa 25:9.

The one hundred and forty-four thousand are the wise virgins that waited for their Lord to come to the wedding, though He tarried in agreement with the parable of the ten virgins. They are not Laodiceans, they are Philadelphians. Up to this point this article has been setting the context.

Ýüz kyrk dört müň, Hudaýlarynyň toýa gelmegine garaşan paýhasly gyzlardyr, emma Onuň on gyz hakyndaky tymsala laýyklykda gijä galmagyna garamazdan garaşdylar. Olar Laodikiýalylar däl, Filadelfiýalylardyr. Şu wagta çenli bu makala diňe mazmuny we ýagdaýy kesgitleýärdi.

In 1798, Napoleon took the pope captive delivering the prophetic deadly wound that is healed at the end of the world according to Revelation thirteen. At that point the United States took its place as the sixth kingdom of Bible prophecy according to Daniel two, seven, eight and eleven and Revelation twelve, thirteen, sixteen, seventeen and eighteen. From that point on both the Republican horn of the United States and the Protestant horn (Adventism) have forgotten who the papacy is. 1798 is the first year that the nations of the rest of the world acknowledged the United States as a sovereign nation, and it is also the year the first angel’s message arrived in history.

1798-nji ýylda Napoleon papany ýesir aldy; şeýlelikde, Ylham on üçünji babyň aýdyşy ýaly, dünýäniň ahyrynda bejerilýän pygamberlikdäki öldüriji ýarany ýetirdi. Şol pursatda Amerikanyň Birleşen Ştatlary Daniel ikinji, ýedinji, sekizinji we on birinji baplara, hem-de Ylham on ikinji, on üçünji, on altynjy, on ýedinji we on sekizinji baplara görä, Mukaddes Kitabyň pygamberligindäki altynjy patyşalyk hökmünde öz ornuny eýeledi. Şol wagtdan başlap, Amerikanyň Birleşen Ştatlarynyň hem Respublika şahy, hem-de Protestant şahy (Adwentizm) papalygyň kimdigini unutdy. 1798-nji ýyl dünýäniň galan böleginiň halklarynyň Amerikanyň Birleşen Ştatlaryny garaşsyz döwlet hökmünde ykrar eden ilkinji ýylydyr, şeýle hem taryhda birinji perişdäniň habarynyň gelip ýeten ýylydyr.

The “motto” of a Protestant at that time was, “the Bible and the Bible only.” Protestants identify themselves as defenders of the Bible alone, and when Adventism took their mantel at the arrival of the second angel, they accepted that “motto,” and were afterward labelled the “people of the book.” They had been given, through the ministry of William Miller a set of rules that would, if properly employed open the Bible to the minds of all who wished to hear. Miller’s Rules of Prophetic Interpretation are what inspiration says we must study if we are to give the third angel’s message.

Şol döwürde protestantlaryň “şygary”: “Diňe Mukaddes Kitap we diňe Mukaddes Kitap”dy. Protestantlar özlerini diňe Mukaddes Kitabyň goragçylary hökmünde tanadýarlar, hem-de Adventizm ikinji perişdäniň gelmegi bilen olaryň ornuny eýelän wagty, şol “şygary” kabul etdi we şondan soň “kitabyň halky” diýip atlandyryldy. Olar William Milleriň gullugy arkaly, dogry ulanylan ýagdaýynda, diňlemek isleýänleriň ählisiniň aňyna Mukaddes Kitaby açyp berjek kadalaryň toplumyny alypdylar. Milleriň pygamberlik düşündirişiniň kadalary — ylhamyň aýdyşy ýaly — eger biz üçünji perişdäniň habaryny berjek bolsak, öwrenmeli zatlarymyzdyr.

> “Said Christ, ‘If any man will come after me, let him deny himself, and take up his cross, and follow me.’ Again he said, ‘I am the light of the world; he that followeth me shall not walk in darkness.’ The light of truth is going forth like a burning lamp, and those who love the light will not walk in darkness. They will study the Scriptures, that they may know of a surety that they are listening to the voice of the true Shepherd, and not that of a stranger.

> Mesih şeýle diýdi: «Kim Meniň yzymdan gelmek islese, goý, özüni inkär etsin, haçyny gerdenine alyp, Meni yzarlasyn». Ýene-de Ol aýtdy: «Men dünýäniň nurudygyn; Meni yzarlaýan garaňkylykda ýöremez». Hakykatyň nury ýanýan çyra kimin saçylýar, we nury söýýänler garaňkylykda ýöremezler. Olar Mukaddes Ýazgylary öwrenerler, çünki hakyky Çopanyň sesine gulak asýandyklaryna, nätanyş biriniňkine däl-de, berk ynam bilen bilmek isleýärler.

> “Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:

> “Üçünji perişdäniň habaryny wagyz etmek işi bilen meşgullanýanlar, Ata Milleriň kabul eden şol bir ýörelgesi boýunça Mukaddes Ýazgylary barlaýarlar. Ata Miller “Pygamberlikler we pygamberlik hronologiýasy baradaky garaýyşlar” atly kiçi kitabynda, Mukaddes Kitaby öwrenmek we düşündirmek üçin aşakdaky ýönekeý, emma paýhasly we möhüm düzgünleri berýär:

> “‘1. Every word must have its proper bearing on the subject presented in the Bible; 2. All Scripture is necessary, and may be understood by diligent application and study; 3. Nothing revealed in Scripture can or will be hid from those who ask in faith, not wavering; 4. To understand doctrine, bring all the scriptures together on the subject you wish to know, then let every word have its proper influence; and if you can form your theory without a contradiction, you cannot be in error; 5. Scripture must be its own expositor, since it is a rule of itself. If I depend on a teacher to expound to me, and he should guess at its meaning, or desire to have it so on account of his sectarian creed, or to be thought wise, then his guessing, desire, creed, or wisdom is my rule, and not the Bible.’

> “‘1. Her bir söz Mukaddes Kitapta öňe sürülýän mowzuga degişli öz ýerlikli täsirini ýetirmelidir; 2. Bütin Müqaddes Ýazgy zerurdyr we yhlasly ulanyş hem-de öwreniş arkaly düşünilip bilner; 3. Ýazgyda aýan edilen hiç zat iman bilen, şübhe etmän soraýanlardan gizlenmez hem gizlin galmaz; 4. Taglymaty düşünmek üçin, bilmek isleýän mowzugyňyz baradaky ähli ýazgylary bir ýere jemläň, soňra her sözüň degişli täsirini ýetirmegine ýol beriň; we eger siz öz nazariýaňyzy hiç bir garşylyksyz düzüp bilseňiz, onda ýalňyşlykda bolup bilmersiňiz; 5. Ýazgy özüni özi düşündiriji bolmalydyr, çünki ol özüniň öz kadasydyr. Eger men maňa düşündirmek üçin bir mugallyma bil baglasam, ol hem onuň manysyny çak etse, ýa-da mezhep ynanjy sebäpli onuň şeýle bolmagyny islese, ýa-da akyldar hasap edilmek islese, onda onuň çaklamasy, islegi, ynanjy ýa-da paýhasy meniň kadem bolýar, Mukaddes Kitap däl.’”

> “The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.

> Ýokardaky aýdylanlar bu düzgünleriň bir bölegidir; we Mukaddes Kitaby öwrenişimizde biz hemmämiz beýan edilen ýörelgelere gulak assak, gowy ederis.

> “Genuine faith is founded on the Scriptures; but Satan uses so many devices to wrest the Scriptures and bring in error, that great care is needed if one would know what they really do teach. It is one of the great delusions of this time to dwell much upon feeling, and to claim honesty while ignoring the plain utterances of the word of God because that word does not coincide with feeling. Many have no foundation for their faith but emotion. Their religion consists in excitement; when that ceases, their faith is gone. Feeling may be chaff, but the word of God is the wheat. And ‘what,’ says the prophet, ‘is the chaff to the wheat?’

> “Hakyky iman Mukaddes Ýazgylara esaslanýar; emma Şeýtan Mukaddes Ýazgylary ýoýup, ýalňyşlygy girizmek üçin şeýle köp serişdäni ulanýar welin, olaryň hakykatdanam nämäni öwredýändigini bilmek isleýän adam üçin örän uly seresaplyk zerurdyr. Bu döwrüň uly aldawlarynyň biri-de duýga köp üns bermek we Hudaýyň Sözüniň açyk beýanlaryny, şol Söz duýga gabat gelmeýändigi üçin, äsgermezlik edip durka-da, dogruçyllygy talap etmekdir. Köp adamlaryň imany üçin duýgudan başga binýady ýokdur. Olaryň dini joşgunly tolgunyşykdan ybaratdyr; şol togtan badyna, olaryň imany-da ýok bolýar. Duýgy saman bolup biler, emma Hudaýyň Sözi bugdaýdyr. We pygamber: ‘Saman bilen bugdaýyň näme umumy tarapy bar?’ diýýär.”

> “None will be condemned for not heeding light and knowledge that they never had, and they could not obtain. But many refuse to obey the truth that is presented to them by Christ’s ambassadors, because they wish to conform to the world’s standard; and the truth that has reached their understanding, the light that has shone in the soul, will condemn them in the Judgment. In these last days we have the accumulated light that has been shining through all the ages, and we shall be held correspondingly responsible. The path of holiness is not on a level with the world; it is a way cast up. If we walk in this way, if we run in the way of the Lord’s commandments, we shall find that the ‘path of the just is as the shining light, that shineth more and more unto the perfect day.’” Review and Herald, November 25, 1884.

> Özlerinde bolmadyk ýagtylyga we bilime gulak asmandyklary hem-de ony almak mümkinçilikleri bolmandygy sebäpli hiç kim höküm edilmez. Emma köp adamlar Mesihiň ilçileri tarapyndan özlerine ýetirilýän hakykata boýun bolmakdan ýüz öwürýärler, çünki olar dünýäniň ölçegine laýyk gelmek isleýärler; we olaryň akylyna ýeten hakykat, janda şöhle saçan şol ýagtylyk, Höküm gününde olary ýazgarar. Bu soňky günlerde ähli asyrlaryň dowamynda şöhle saçyp gelen ýygnalan ýagtylyga eýediris, we şoňa görä-de jogapkär tutularys. Mukaddeslik ýoly dünýä bilen bir derejede däldir; ol beýgeldilen ýoldur. Eger biz bu ýolda ýörsek, eger Rebbiň buýruklarynyň ýolunda ylgasak, onda “dogrularyň ýoly şöhle saçýan ýagtylyk kimindir, ol kämil güne çenli barha ýagtylanýar” diýen sözüň hakykatdygyny göreris. Review and Herald, November 25, 1884.

You can read in more detail about William Miller’s rules in the Article entitled William Miller under the Prophetic Keys category.

William Milleriň düzgünleri barada has jikme-jik Prophetic Keys kategoriýasynyň astyndaky William Miller atly makalada okap bilersiňiz.

In “our study of the Bible we shall all do well to heed the principles set forth” within “Father Miller’s” rules of prophetic interpretation. The horn of Protestantism was given the sacred document we call the Bible, and also given the responsibility to defend and promote the principles contained therein, and the Protestant horn was also given a set of rules to rightly divide the sacred documents’ meaning and intent.

“Bibliýany öwrenişimizde hemmämiz peýdaly etsek gowy bolar” diýip, pygamberlik düşündirişiniň “Ata Milleriň” düzgünleriniň içinde beýan edilen ýörelgelere gulak asmaly. Protestantizmiň şahasyna biz Bibliýa diýip at berýän mukaddes resminama berildi, şeýle hem onuň içindäki ýörelgeleri goramak we ilerletmek jogapkärçiligi berildi; üstesine-de, protestant şahasyna mukaddes resminamalaryň manysyny we maksadyny dogry bölmek üçin düzgünleriň bir toplumy hem berildi.

The horn of Republicanism was given a sacred document we call the Constitution, and also given the responsibility to defend and promote the principles contained therein. The Republican horn was also given a set of rules to rightly divide the sacred documents’ meaning and intent. The rules given to rightly divide the Constitution is the Bill of Rights and it enshrines the most important purpose of the Constitution in the first rules of the Bill of Rights. The First Amendment listed in the Bill of Rights is the freedom of religion, expression, speech, and the press.

Respublikançylygyň şahyna mukaddes bir resminama — biziň Konstitusiýa diýip atlandyrýan zatymyz — berildi, şonuň bilen birlikde onuň içindäki ýörelgeleri goramak we ilerletmek jogapkärçiligi hem tabşyryldy. Respublikan şahyna, şeýle hem, mukaddes resminamalaryň manysyny we niýetini dogry bölüp aýyrmak üçin kadalaryň toplumy berildi. Konstitusiýany dogry bölüp aýyrmak üçin berlen kadalar Hukuklar Billeri bolup, ol Konstitusiýanyň iň möhüm maksadyny Hukuklar Billeriniň ilkinji kadalarynda berkidýär. Hukuklar Billerinde görkezilen Birinji düzediş din azatlygyny, beýan azatlygyny, söz azatlygyny we metbugat azatlygyny öz içine alýar.

> “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances.” U.S. Constitution, amend. I

> “Kongres din babatda dine esaslandyrýan guramanyň döredilmegine degişli hiç bir kanun kabul etmeli däldir ýa-da onuň erkin berjaý edilmegini gadagan etmeli däldir; şeýle hem söz azatlygyny ýa-da metbugat azatlygyny çäklendirmeli däldir; ýa-da halkyň parahatçylykly ýygnanmak hem-de arz-şikaýatlarynyň düzedilmegini sorap Hökümete ýüz tutmak hukugyny çäklendirmeli däldir.” ABŞ-nyň Konstitusiýasy, I goşmaça.

The Sunday law is an open attack against the first issue of the Constitution, which guarantees freedom of religion, which is eliminated at the Sunday law, thus marking the end of the Constitution, the end of the United States as the sixth kingdom of Bible prophecy and the beginning of the persecution against those who are then proclaiming the third angel’s message in a loud cry. Those who are proclaiming the loud cry of the third angel and protesting against the destruction of the first Amendment and the Constitution are persecuted by those who were supposed to be upholding and applying the sacred rules, which defend the sacred document they were ordained to defend. This is an illustration of understanding and applying the parallel histories of the two horns of the lamb-like earth beast. The founding Fathers of the Constitution parallel Father Miller. The term Father used for Miller is used to designate a leader, not a popish priest. The Bible forbids calling men father who are professing to be spiritual guides. The Millerites are named after their father, as is often the case. To miss this distinction is to miss some of what the Elijah message means, when it turns the hearts of the fathers unto the children and vice-versa.

Ýekşenbe kanuny dini azatlygy kepillendirýän Konstitusiýanyň birinji düzedişine garşy açyk hüjümdir; şol azatlyk Ýekşenbe kanuny bilen ýok edilýär, şeýlelikde Konstitusiýanyň soňy, Birleşen Ştatlaryň Mukaddes Kitap pygamberliginiň altynjy patyşalygy hökmünde soňy hem-de şol wagtda üçünji perişdäniň habaryny güýçli gygyryş bilen yglan edýänlere garşy yzarlamanyň başlangyjy bellenilýär. Üçünji perişdäniň güýçli gygyryşyny yglan edip, Birinji düzedişiň we Konstitusiýanyň ýok edilmegine garşy nägilelik bildirýänler, goramaga we berjaý etmäge borçlandyrylan mukaddes resminamany goraýan mukaddes kadalary goramaly we ulanmalydyklary çak edilýänler tarapyndan yzarlanýarlar. Bu, guzu meňzeş ýer jandarynyň iki şahynyň ugurdaş taryhlaryna düşünmegiň we olary ulanmagyň bir mysalydyr. Konstitusiýanyň esaslandyryjy Atalary Ata Miller bilen ugurdaşdyr. Miller üçin ulanylýan Ata sözi papalyk ruhanysyny däl-de, bir ýolbaşçyny aňlatmak üçin ulanylýar. Mukaddes Kitap özlerini ruhy ýolbelet hökmünde görkezýän adamlary ata diýip atlandyrmagy gadagan edýär. Milleritler, köplenç bolşy ýaly, öz atalarynyň ady bilen atlandyrylýar. Bu tapawudy sypdyrmak, Ýelýa habarynyň atalaryň ýüreklerini çagalara, çagalaryňkyny-da atalara öwürende nämäni aňladýandygynyň käbir bölegini sypdyrmakdyr.

The United States in Isaiah twenty-three is the sixth kingdom of Bible prophecy and it remains so until it overturns its Constitution at the rapidly approaching Sunday law. The sixth kingdom rules for seventy prophetic years, which are the days of one king. The kingdom (a king is a kingdom) that ruled for seventy years was Babylon. During the seventy years the horn of the state was the government of Babylon and the horn of the church was the Chaldeans. Daniel, Shadrach, Meshack and Abednego represent the one hundred and forty-four thousand. Both horns and God’s people are represented in Daniel’s testimony. The seventy years of captivity in Babylon was the days of one king that Isaiah employs to identify that the prophetic history of the United States and the history of Adventism as 1798 until the Sunday law.

Işaýa ýigrimi üçinji bapdaky Birleşen Ştatlar Mukaddes Kitap pygamberliginiň altynjy patyşalygydyr we ol çalt ýakynlaşýan ýekşenbe kanunynda öz Konstitusiýasyny agdarýança şol bolmagynda galýar. Altynjy patyşalyk pygamberlikdäki ýetmiş ýyl höküm sürýär, bu bolsa bir patyşanyň günleridir. Ýetmiş ýyllap höküm süren patyşalyk Wawilondy. Şol ýetmiş ýylyň dowamynda döwletiň şahasy Wawilon hökümeti boldy, ybadathananyň şahasy bolsa kaldelilerdi. Daniýel, Şadraç, Meşak we Abednego ýüz kyrk dört müňi aňladýar. Iki şah hem-de Hudaýyň halky Daniýeliň şaýatlygynda görkezilýär. Wawilondaky ýetmiş ýyllyk ýesirlik Işaýanyň Birleşen Ştatlaryň pygamberlik taryhyny hem-de Adventizmiň 1798-den ýekşenbe kanunyna çenli bolan taryhyny kesgitlemek üçin ulanýan bir patyşanyň günleridir.

Identifying that the line of prophetic history for both horns of the United States allows us to consider the ending and beginning, with the two horn witnesses to identify the characteristic of the other horn. After all the horns were the same. In Daniel there were horns, some broken, with horns that grew out of the broken horn. Some horns in Daniel were not the same size as each other, coming up later than the other. Not so, with the two horns of the United States. Those two horns parallel each other through the same history and produce the same waymarks, though different from one another in terms of their purpose. There are caveats within the history that are also important to understand.

Amerikanyň Birleşen Ştatlarynyň iki şahynyň hem pygamberlik taryhynyň çyzygyny kesgitlemek, beýleki şahyň häsiýetini anyklamak üçin iki şaýat şah arkaly soňuny we başlangyjyny göz öňünde tutmaga mümkinçilik berýär. Ahyrsoňy, ähli şahlar birmeňzeşdi. Daniýelde şahlar bardy; olaryň käbiri döwlüpdi, hem-de döwlen şahdan ösüp çykan şahlar bardy. Daniýeldäki käbir şahlar biri-biri bilen bir ululykda däldi, biri beýlekisinden soň ýüze çykýardy. Emma Amerikanyň Birleşen Ştatlarynyň iki şahy barada beýle däldir. Ol iki şah şol bir taryhyň içinden biri-birine paralel geçýär we maksady boýunça biri-birinden tapawutly bolsalar-da, şol bir ýol alamatlaryny emele getirýär. Şeýle hem bu taryhyň içinde düşünilmegi möhüm bolan käbir şertli bellikler bar.

In the beginning of Adventism there was a change from the prophetic history represented by the church of Philadelphia unto the church of Laodicea. There must be therefore at the end a change from the prophetic history of Laodicea. The Revelation of Jesus Christ includes the light of this understanding and it is part of what is being unsealed at this time.

Adwentizmiň başlangyjynda Filadelfiýa ýygnagy arkaly görkezilen pygamberlik taryhyndan Laodikiýa ýygnagyna geçiş boldy. Şeýlelikde, ahyrda hem Laodikiýanyň pygamberlik taryhyndan bir geçiş bolmalydyr. Isa Mesihiň Ylhamy bu düşünjäniň ýagtysyny öz içine alýar we ol şu wagtda möhüriniň açylýan zatlarynyň bir bölegidir.

And “after the end of seventy years” the pope will “sing” and the “forgotten” “harlot” will be remembered. She is “remembered” at the Sunday law, where the issue is between the worship of the sun, or the worship of the day that God’s law informed mankind to “remember.”

„ýetmiş ýylyň ahyryndan soň“ papa „aýdym aýdýar“ we „unudylan“ „jelep“ ýatlanar. Ol ýekşenbe kanunynda „ýatlanýar“, şol ýerde mesele günüň ybadaty bilen ýa-da Hudaýyň kanunynyň adamzada „ýatlamagy“ buýran gününiň ybadatynyň arasynda durýar.

In this article we have identified that the history of Babylon’s seventy-year rule typifies the history of the United States from 1798 until the Sunday law. In a previous article and often in Habakkuk’s Tables we identify that the captivity in and deliverance from Egypt, also typifies the history of the United States and God’s people. Those four histories of Babylon, Egypt, Adventism and the United States are not the only lines to bring upon these lines, but when we apply the rule of first mention to those four lines—it is absolutely amazing. I will close this article with one simple and partial illustration of what I mean, and what I intend to continue with when we further address the history of Isaiah twenty-three at a later time.

Bu makalada biz Wawilonyň ýetmiş ýyllyk hökümranlygynyň taryhynyň 1798-nji ýyldan başlap Ýekşenbe kanunyna çenli Amerikanyň Birleşen Ştatlarynyň taryhyny öňünden şekillendirýändigini kesgitledik. Öňki bir makalada, şeýle hem köplenç Habakkugyň Tablisalarynda, biz Müsüriň içindäki ýesirligiň we ondan gutulyşyň hem Amerikanyň Birleşen Ştatlarynyň hem-de Hudaýyň halkynyň taryhyny öňünden şekillendirýändigini kesgitleýäris. Wawilonyň, Müsüriň, Adventizmiň we Amerikanyň Birleşen Ştatlarynyň şol dört taryhy bu ugurlaryň üstüne getirilmeli ýeke-täk ugurlar däldir, emma ilkinji agzalma düzgünini şol dört ugra ulananymyzda — bu diýseň haýran galdyryjydyr. Men bu makalany nämäni göz öňünde tutýandygymy görkezýän diňe bir ýönekeý we bölekleýin mysal bilen tamamlaýaryn; şeýle hem soňrak Işaýa ýigrimi üçünji babyň taryhyna has içgin ýüzlenenimizde muny dowam etdirmek niýetindedirin.

The history of Babylon has a converted king at the beginning and a wicked king at the end. Doesn’t matter if it were Biden or Trump, for the book of Daniel teaches that it is God who sets up rulers and takes them down. What can be sure about either a Democrat or Republican leader at the time of the Sunday law is that they are a wicked leader. Nebuchadnezzar was Babylon, he was the tyrant of Babylon, willing to throw three good men into the fire. But he was eventually converted to Daniel’s God. Not so with the last leader Belshazzar. He was a wicked king. The United States in prophecy begins as a lamb, a symbol of Christ and His sacrifice for mankind. At the end the United States will speak as a dragon. The change from Christ to Satan in this line of history is represented by the difference of Nebuchadnezzar and Belshazzar.

Babylonyň taryhy başynda toba eden bir patyşany, ahyrynda bolsa erbet bir patyşany görkezýär. Bu Biden bolsun ýa-da Trump bolsun, tapawudy ýok, çünki Daniýel kitaby häkimleri goýýanyň hem, olary tagtdan düşürýäniň hem Hudaýdygyny öwredýär. Ýekşenbe kanunynyň döwründe demokrat ýa-da respublikan ýolbaşçynyň haýsydyr biri barada ynam bilen aýdyp boljak zat — onuň erbet ýolbaşçydygydyr. Nebukadnesar Babylonyň özi ýalydy; ol Babylonyň zalymydy, üç ýagşy adamy oda taşlamaga taýýardy. Emma ahyrsoňunda ol Daniýeliň Hudaýyna iman getirdi. Soňky ýolbaşçy Belşasar bilen beýle bolmady. Ol erbet bir patyşady. Pygamberlikde Amerikanyň Birleşen Ştatlary guzudan başlanýar, bu bolsa Mesihiň we Onuň adamzat üçin beren gurbanlygynyň nyşanydyr. Ahyrynda Amerikanyň Birleşen Ştatlary aždarha ýaly sözlär. Taryhyň bu ugry boýunça Mesihden Şeýtana bolan üýtgeşme Nebukadnesar bilen Belşasaryň arasyndaky tapawut arkaly görkezilýär.

> “Belshazzar had been given many opportunities for knowing and doing the will of God. He had seen his grandfather Nebuchadnezzar banished from the society of men. He had seen the intellect in which the proud monarch gloried taken away by the One who gave it. He had seen the king driven from his kingdom, and made the companion of the beasts of the field. But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.

> “Belşasar Hudaýyň erkini bilmek we ýerine ýetirmek üçin köp mümkinçiliklere eýe edilipdi. Ol öz atasy Nebukadnesaryň adamlaryň jemgyýetinden kowulandygyny görüpdi. Ol bu buýsançly patyşanyň şöhratlanan akylynyň ony beren Birisi tarapyndan elinden alnandygyny görüpdi. Ol patyşanyň öz patyşalygyndan kowlup, meýdan haýwanlaryna ýoldaş edilendigini görüpdi. Emma Belşasaryň güýmenjä we özüni beýgeltmäge bolan söýgüsi onuň hiç haçan unutmaly däl bolan sapaklaryny pozup taşlady; we ol Nebukadnesaryň üstüne aç-açan höküm getiren günälere meňzeş günäleri etdi. Oňa rehim bilen berlen mümkinçilikleri boşuna sarp etdi, hakykaty tanamak üçin eliniň astynda bolan mümkinçiliklerden peýdalanmaga parhsyzlyk etdi. ‘Halas bolmak üçin näme etmeli?’ diýen sowaly bu beýik, emma akmak patyşa biperwaýlyk bilen gapdal geçirdi.” Bible Echo, April 25, 1898.

Notice that the wicked Belshazzar was the foolish king. He suffered the same judgment as his father Nebuchadnezzar, for both judgments were represented as the “seven times” of Leviticus twenty-six. Nebuchadnezzar was in the fields living like a beast for twenty-five hundred and twenty days, which is seven biblical years and his son Belshazzar’s judgment which written on the wall represents twenty-five hundred and twenty as well. The difference was the judgment against Nebuchadnezzar converted him and made him a wise king, whereas Belshazzar’s judgment was upon the foolish king.

Ýaramaz Belşaçaranyň akylsyz patyşa bolandygyna üns beriň. Ol öz atasy Nebukadnesaryňky bilen şol bir hökümi başdan geçirdi, çünki iki höküm hem Lewiler 26-da görkezilen “ýedi wagt” hökmünde beýan edilýärdi. Nebukadnesar iki müň bäş ýüz ýigrimi günläp meýdanlarda ýaşap, haýwan ýaly boldy; bu bolsa Mukaddes Kitap boýunça ýedi ýyl demekdir. Onuň ogly Belşaçaranyň diwaryň ýüzüne ýazylan hökümi hem iki müň bäş ýüz ýigrimini aňladýar. Tapawudy şundady: Nebukadnesara garşy çykarylan höküm ony töwbe getirmäge getirip, akylly patyşa etdi, emma Belşaçaranyň hökümi akylsyz patyşanyň üstüne düşdi.

> “To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.

> “Babiliň soňky hökümdaryna, onuň birinjisine nusgalyk taýdan bolşy ýaly, ylahy Gözegçiniň hökümi gelipdi: ‘Eý patyşa,... saňa aýdylýar; patyşalyk senden aýryldy.’ Daniel 4:31.” Prophets and Kings, 533.

The handwriting on the wall for the last president is the first amendment which identifies the “wall” of separation of church and state, which the final foolish king does not understand. The “seven times” of Leviticus twenty-six represents a “scattering of the people” that is accomplished by the king of the north at the Sunday law. That scattering is the national ruin that follows the Sunday law. The sixth nation forgot the lessons of their founding fathers who penned the Constitution to protect not only from a corrupt church, but also from the tyrannical European kings that the corrupt woman slept with. The founding fathers represent those who rejected the papacy and the kings of Europe for they knew from their own experience after coming out of a scattering of twelve hundred and sixty years of papal darkness, that protections against that type of tyranny must be the center piece of their new Constitution. They were wise fathers, they were lamb-like, but not so with the last father, for he will speak as a dragon. The Fathers came out of a scattering and the son goes back into a scattering. The tyrant in both instances is the first papacy and the last papacy.

Soňky prezident üçin diwardaky ýazgy — ybadathananyň döwletden aýrylyşmagynyň “diwaryny” kesgitleýän ilkinji düzedişdir; muny ahyrky akylsyz patyşa düşünmeýär. Levitler 26-daky “ýedi esse” ýekşenbe kanuny wagtynda demirgazyk patyşasy tarapyndan amala aşyrylýan “halkyň dargadylmagyny” aňladýar. Şol dargadylyş ýekşenbe kanunyndan soň gelýän milli heläkçilikdir. Altynjy millet diňe bir bozuk ybadathanadan däl, eýsem bozuk aýalyň ýatyp-galan zalym Ýewropa patyşalaryndan hem goramak üçin Konstitusiýany ýazan esaslandyryjy atalarynyň sapaklaryny unutdy. Esaslandyryjy atalar papalygy we Ýewropanyň patyşalaryny ret edenleri aňladýar, çünki olar papalyk garaňkylygynyň müň iki ýüz altmyş ýyllyk dargadylyşyndan çykandan soň öz tejribelerinden şeýle zalymlykdan goraglaryň täze Konstitusiýalarynyň merkezi özeni bolmalydygyny bilýärdiler. Olar paýhasly atalardy, guzujyk sypatlydylar, ýöne soňky ata beýle bolmaz, çünki ol aždarha kimin gürlär. Atalar dargadylyşdan çykdylar, ogul bolsa täzeden dargadylyşa dolanýar. Iki ýagdaýda-da zalym birinjisi papalyk, soňkusy hem ahyrky papalykdyr.

The symbol of the judgment upon Nebuchadnezzar, the first king and the last king Belshazzar was the “seven times” scattering of Leviticus twenty-six. Nebuchadnezzar lived it, and Belshazzar had it written upon the wall as his epitaph the very night he died. The symbol of the Republican horn in the beginning was its escape from the king of the north’s bondage and the symbol of the Republican horn at its end is captivity brought about from the king of the north. The Sunday law is the “very night” that it dies as the sixth kingdom of Bible prophecy. In all four illustrations, Belshazzar, Nebuchadnezzar, and the beginning and ending of the Republican horn the twenty-five twenty of Leviticus twenty-six, is the symbol represented at the beginning and the ending. That represents the signature of Alpha and Omega.

Nebukadnesar barada çykarylan höküm simwoly, ilkinji patyşa hem-de soňky patyşa Belşazaryňky, Lewiler 26-daky “ýedi wagt” pytramagydy. Nebukadnesar muny başyndan geçirdi, Belşazaryň bolsa ölen şol gijesiniň özünde bu onuň mazar ýazgysy hökmünde diwara ýazdyryldy. Başlangyçdaky respublika şahynyň simwoly onuň demirgazygyň patyşasynyň gulçulygyndan gutulmagydy, ahyryndaky respublika şahynyň simwoly bolsa demirgazygyň patyşasy tarapyndan getirilýän ýesirlikdir. Ýekşenbe kanuny onuň Mukaddes Kitap pygamberliginiň altynjy patyşalygy hökmünde “hut şol gijesi” ölüp gutarýan pursatydyr. Dört mysalyň ählisinde-de — Belşazar, Nebukadnesar, hem-de respublika şahynyň başlangyjy we ahyrynda — Lewiler 26-daky ýigrimi bäş ýigrimi başlangyçda hem ahyrda görkezilen simwoldyr. Bu Alfa bilen Omeganyň goluny aňladýar.

The first “time prophecy” William Miller discovered was the twenty-five twenty of Leviticus twenty-six. It was the first stone in the foundation that Jesus laid through the work of Miller. It was also the first foundational truth that was set aside by Adventism in 1863. When all of Miller’s stones of truth were put into the foundation, those truths were represented on the two tables of Habakkuk, which are the 1843 and 1850 pioneer charts. Those two tables represent the covenant relationship between God and His denominated people just as the two tables of the Ten Commandments represented the covenant with ancient Israel.

Uilýam Milleriň ýüze çykaran ilkinji «wagt pygamberligi» Levililer 26-daky iki müň bäş ýüz ýigrimidi. Ol, Isanyň Milleriň hyzmaty arkaly goýan binýadynyň ilkinji daşy boldy. Şeýle hem ol, 1863-nji ýylda Adventizm tarapyndan bir gyra goýlan ilkinji binýady hakykatdy. Milleriň ähli hakykat daşlary binýada ýerleşdirilende, şol hakykatlar Habakugyň iki tagtasynda görkezildi; olar 1843 we 1850-nji ýyllaryň pioner çyzgylarydyr. Şol iki tagta, On tabşyrygyň iki tagtasynyň gadymy Ysraýyl bilen baglaşylan ähti aňladşy ýaly, Hudaý bilen Öz ady bilen atlandyrylan halkynyň arasyndaky äht gatnaşyklaryny aňladýar.

At the end of Laodicean Adventism, when it is spewed out of the mouth of the Lord at the Sunday law, the handwriting on the wall is those two sacred pioneer charts. Charts which they are unable to read, for they refused to be benefitted by the warning message in their beginning of their history….

Laodikiýaly adventizmiň ahyrynda, ol ýekşenbe güni baradaky kanun wagtynda Rebbiň agzyndan çykarylyp zyňylanda, diwardaky ýazgy şol iki mukaddes pioner çyzgysydyr. Olar bolsa olary okap bilmeýärler, çünki öz taryhynyň başlangyjynda berlen duýduryş habaryndan peýda görmekden ýüz öwürdiler….

The financial crisis of 1837 in the United States was a complex event triggered by a combination of economic factors, policies, and speculative activities.

1837-nji ýylda Amerikanyň Birleşen Ştatlarynda ýüze çykan maliýe çökgünligi ykdysady faktorlaryň, syýasatlaryň we möçbersiz çaklamalara esaslanýan işjeňlikleriň utgaşmasy netijesinde dörän çylşyrymly wakady.

Speculative Bubble: In the years leading up to 1837, there was a speculative boom in land and investments, driven in part by the westward expansion of the country. Land speculation, particularly in the western frontier, led to inflated land prices and excessive borrowing.

Spekulýatiw köpürjik: 1837-nji ýyla çenli bolan ýyllarda, ýurduň günbatara tarap giňelmegi bilen bölekleýin herekete getirilen ýer we maýa goýumlary babatda spekulýatiw gülläp ösüş boldy. Esasan-da günbatar serhet sebitlerinde ýer spekulýasiýasy ýer bahalarynyň emeli taýdan çişirilmegine we aşa köp karz alynmagyna getirdi.

Easy Credit and Speculative Lending: Banks and financial institutions were issuing large amounts of credit and loans, often without adequate collateral. This easy access to credit contributed to the speculative frenzy and increased the risks of financial instability.

Ýeňil karz we spekulýatiw karz bermek: Banklar we maliýe edaralary köplenç ýeterlik girewsiz ýagdaýda köp möçberde karz we kredit berýärdiler. Kredite şeýle ýeňil elýeterlilik spekulýatiw joşguna goşant goşdy we maliýe durnuksyzlygynyň howplaryny artdyrdy.

Overexpansion of Banks: Banks were expanding their operations rapidly, often issuing more paper money (banknotes) than they had specie (gold and silver) to back it up. This practice, known as “wildcat banking,” resulted in an overabundance of unregulated and unreliable currency in circulation.

Banklaryň aşa giňemegi: Banklar öz işlerini örän çalt giňeldýärdiler we köplenç dolanyşyga çykaran kagyz pullarynyň (banknotlarynyň) üpjünçiligi üçin ellerindäki hakyky gymmatlyk serişdelerinden—altyn we kümüşden—artygyny çykarýardylar. “Wildcat banking” diýlip atlandyrylýan bu tejribe dolanyşykda kadalaşdyrylmaýan hem-de ygtybarsyz walýutanyň aşa köpelmegine getirdi.

Jackson’s Economic Policies: President Andrew Jackson’s policies played a role in exacerbating the crisis. He issued the Specie Circular in 1836, which required that public lands be purchased with hard currency (gold and silver) rather than paper money. This led to a rush to convert banknotes into specie, causing financial strains and bank failures.

Jeksonyň ykdysady syýasatlary: Prezident Endrýu Jeksonyň syýasatlary bu çökgünligiň ýitileşmeginde belli bir rol oýnady. Ol 1836-njy ýylda Specie Circular atly permany çykardy; bu perman boýunça döwlet ýerleri kagyz pul bilen däl-de, gaty walýuta (altyn we kümüş) bilen satyn alynmalydy. Bu bolsa banknotlary specie görnüşindäki pula öwürmäge howlukmaçlygy döretdi we netijede maliýe dartgynlyklaryna hem-de banklaryň çökgünligine sebäp boldy.

International Factors: The crisis in the United States was also influenced by international economic conditions. A slump in the British economy, a major trading partner of the United States, led to a reduction in demand for American goods and exports. This, in turn, affected American businesses and contributed to economic distress.

Halkara faktorlar: Amerikanyň Birleşen Ştatlarynda ýüze çykan krizise halkara ykdysady şertler hem täsir etdi. Amerikanyň Birleşen Ştatlarynyň esasy söwda hyzmatdaşlarynyň biri bolan Beýik Britaniýanyň ykdysadyýetindäki pese gaçyş amerikan harytlaryna we eksportyna bolan islegiň azalmagyna getirdi. Bu bolsa, öz gezeginde, amerikan kärhanalaryna täsir etdi we ykdysady kynçylyklaryň güýçlenmegine goşant goşdy.

Panic and Bank Runs: In May 1837, a series of financial shocks, including bank failures and credit contractions, led to a panic among investors and depositors. This panic triggered a wave of bank runs and a severe contraction of credit.

Howatyr we banklara hüjümler: 1837-nji ýylyň maý aýynda, banklaryň batmagy we karz mümkinçilikleriniň daralmagy ýaly birnäçe maliýe sarsgynlary maýadarlaryň we goýumçylaryň arasynda howatyr döretdi. Bu howatyr banklara köpçülikleýin hüjümleriň tolkunyny we karzyň örän güýçli daralmagyny herekete getirdi.

Contraction of Money Supply: As banks failed and credit tightened, the overall money supply in the economy contracted significantly. This contraction of money aggravated economic difficulties and deepened the recession. The combination of these factors led to a severe economic downturn, characterized by bank failures, unemployment, reduced consumer spending, and a general economic depression.

Pul üpjünçiliginiň gysylmagy: Banklar çöken we karz şertleri berkän mahaly, ykdysadyýetdäki umumy pul üpjünçiligi ep-esli derejede gysyldy. Pul üpjünçiliginiň şeýle gysylmagy ykdysady kynçylyklary has-da güýçlendirdi we çökgünligi çuňlaşdyrdy. Şeýle ýagdaýlaryň utgaşmagy banklaryň çökmegi, işsizlik, sarp edijileriň çykdajylarynyň azalmagy we ykdysadyýetiň umumy depressiýasy bilen häsiýetlendirilýän agyr ykdysady pese gaçmany ýüze çykardy.

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> “Rebbiň biziň ýolumyzy nähili alyp barandygyny we geçmiş taryhymyzda Onuň öwredişini unudan ýagdaýymyzdan başga, geljek üçin gorkara hiç zadymyz ýokdur.” Life Sketches, 196.

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