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# The Book of Daniel - Number One-Hundred and Nine

Danyýel Kitaby — Bir ýüz dokuzynjy

Unveiling the Triple Application of Prophecy: The Prophetic Significance of Revelation Chapter Nine and the Modern Reformatory Movement

Pygamberligiň Üç Gatly Ulanylyşyny Açyp Görkezmek: Ylham Kitabynyň Dokuzynjy Bölüminiň Pygamberlik Ähmiýeti we Häzirki Zaman Reformatorçylyk Hereketi

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Jeff Pippenger

Published

March 1, 2024

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The first half of Revelation chapter nine, identifies the fifth trumpet, which is the first woe, and the second half of the chapter identifies the sixth trumpet, which is the second woe. Both trumpets are graphically illustrated on the 1843 and the 1850 pioneer charts. When the last six verses of Daniel eleven were unsealed at the time of the end in 1989 with the collapse of the Soviet Union the reformatory movement of the one hundred and forty-four thousand began.

Ylham kitabyň dokuzynjy babyň birinji ýarymy birinji betbagtçylyk bolan bäşinji surnaýy görkezýär, babyň ikinji ýarymy bolsa ikinji betbagtçylyk bolan altynjy surnaýy görkezýär. Iki surnaý hem 1843-nji we 1850-nji ýyllardaky ilkinji öňdebaryjy çyzgylarda aýdyň suratlandyrylandyr. Danyýel kitabynyň on birinji babyndaky soňky alty aýat 1989-njy ýylda, Sowet Soýuzynyň dargamagy bilen, ahyrzamanyň wagtynda açylanda, ýüz kyrk dört müňüň özgertme hereketi başlandy.

Among the truths recognized in 1989, were the great reformatory movements of Bible history, and that they all paralleled each other. All the prophets, and therefore every sacred history, including the sacred reformatory movements, illustrate the final great reformatory movement of the one hundred and forty-four thousand, which is also the mighty movement of the third angel. When the sealing process begins, so too, does the sprinkling of the latter rain. The unsealing of the reformatory movements in 1989, followed by the unsealing of the last six verses of Daniel eleven in 1992, produced an environment of resistance, as always occurs when a new and present truth is unsealed.

1989-njy ýylda ykrar edilen hakykatlaryň arasynda Mukaddes Kitap taryhyndaky beýik özgertme hereketleriniň bardygy we olaryň hemmesiniň biri-birine gabat gelýändigi hem bardy. Ähli pygamberler, şonuň üçin hem her bir mukaddes taryh, şol sanda mukaddes özgertme hereketleri hem, ýüz kyrk dört müňüň ahyrky beýik özgertme hereketini, ýagny şol bir wagtda üçünji perişdäniň kuwwatly hereketini şekillendirýär. Möhürleme işi başlananda, giç ýagmyryň sepelinmegi hem şonuň bilen bile başlanýar. 1989-njy ýylda özgertme hereketleriniň açylmagy, munuň yzysüre bolsa 1992-nji ýylda Daniýel on birinji babyň soňky alty aýadynyň açylmagy, täze we häzirki hakykat açylanda hemişe bolşy ýaly, garşylyk ýagdaýyny emele getirdi.

In the resistance of the truth of the last six verses of Daniel eleven, the Lord opened up the truth that the prophetic history of pagan Rome, combined with the prophetic history of papal Rome, as established upon two witnesses, identifies the prophetic history of modern Rome. The rule of the triple application of prophecy was recognized, and thereafter employed to defend against error and identify and establish truth. The rules that uphold that every reform line parallels the other reform lines, and the rules associated with a triple application of prophecy, became the bedrock of the rules that were established in the movement of the third angel, as had been typified by the rules established, employed, and published in the Millerite history.

Danyýlyň on birinji babyndaky soňky alty aýatyň hakykatyna garşylyk görkezilen mahalynda, Reb butparaz Rimiň pygamberlik taryhynyň, papalyk Rimiň pygamberlik taryhy bilen bilelikde, iki şaýadyň üstünde berkidilişi ýaly, häzirki zamanyň Rimiň pygamberlik taryhyny kesgitleýändiginiň hakykatyny açdy. Pygamberligiň üç gezek ulanylyşynyň düzgüni ykrar edildi, we şondan soň ýalňyşlyga garşy gorag bermek, hakykaty kesgitlemek hem-de berkarar etmek üçin ulanyldy. Her bir reforma çyzygynyň beýleki reforma çyzyklary bilen parallel gelýändigini tassyklaýan düzgünler, hem-de pygamberligiň üç gezek ulanylyşy bilen baglanyşykly düzgünler, üçünji perişdäniň hereketinde berkidilen düzgünleriň düýp binýadyna öwrüldi; edil Millerçi taryhda berkidilen, ulanylan we çap edilen düzgünlerde öňden nusgalanyp görkezilişi ýaly.

The triple application of prophecy as a rule, was unsealed for the movement of the one hundred and forty-four thousand, for they are the movement of the latter rain, and Islam of the third woe is the message of the latter rain. The principle of the triple application of prophecy was identified by the Lion of the tribe of Judah, well before Islam of the third woe arrived in history on September 11, 2001, for He desired that His last-day people would easily recognize the message represented by the arrival of the third woe when He returned His people to Jeremiah’s old paths.

Pygamberligiň üç gatly ulanylyşy, kada hökmünde, ýüz kyrk dört müňüň hereketi üçin açyldy, çünki olar ahyrky ýagşyň hereketidir, hem-de üçünji wähimiň Yslamy ahyrky ýagşyň habarydyr. Pygamberligiň üç gatly ulanylyşy prinsipi, Ýehuda taýpasynyň Arslany tarapyndan, üçünji wähimiň Yslamy 2001-nji ýylyň 11-nji sentýabrynda taryha gelip ýetmezinden has öň tanadyldy, çünki Ol Öz halkyny Ýeremiýanyň gadymy ýollaryna gaýtaryp getirende, soňky günlerdäki halkynyň üçünji wähimiň gelmegi bilen alamatlandyrylýan habary aňsatlyk bilen tanamagyny isledi.

The pioneer understanding of the fifth and sixth trumpets as set forth in Revelation chapter nine, was understood to be the passage in the book of Revelation that was the most firmly and clearly supported by history. Uriah Smith begins his presentation of Revelation chapter nine by employing the words of the historian Keith to make that very point.

Ylhamçylaryň Ylham kitabyndaky dokuzynjy bapda beýan edilen bäşinji we altynjy surnaýlar baradaky düşünjesi, taryh tarapyndan iň berk we aýdyň tassyk edilýän Ylham kitabyndaky bölüm hökmünde düşünilipdir. Uriýa Smit Ylham kitabyndaky dokuzynjy bapy beýan etmäge başlanda, hut şol pikiri nygtamak üçin taryhçy Kithe degişli sözleri ulanýar.

> “For an exposition of this trumpet, we shall again draw from the writings of Mr. Keith. This writer truthfully says: ‘There is scarcely so uniform an agreement among interpreters concerning any other part of the Apocalypse as respecting the application of the fifth and sixth trumpets, or the first and second woes, to the Saracens and Turks. It is so obvious that it can scarcely be misunderstood. Instead of a verse or two designating each, the whole of the ninth chapter of the Revelation in equal portions, is occupied with a description of both.” Uriah Smith, Daniel and Revelation, 495.

> “Bu surna barada düşündiriş bermek üçin, biz ýene-de jenap Kithiň ýazgylaryna ýüz tutarys. Bu ýazyjy hakykata laýyklykda şeýle diýýär: ‘Ylham kitabyndaky başga haýsydyr bir bölegi düşündirijileriň arasynda bäşinji we altynjy surnalaryň, ýa-da birinji we ikinji hasratlaryň, sarasenler we türkler bilen baglanyşdyrylmagy babatda bolşy ýaly şeýle bir bitewi ylalaşyk ýokdur. Bu şeýle aýdyňdyr welin, ony nädogry düşünmek tas mümkin däldir. Olaryň her birini görkezmek üçin diňe bir-iki aýat däl-de, eýsem Ylham kitabynyň dokuzynjy baby tutuşlygyna, deň böleklere bölünip, olaryň ikisiniň hem beýany bilen meşgullanylýar.’ Uriah Smith, Daniel and Revelation, 495.

The chapter division of the first and second woes divides the history of the first woe, represented by Mohammed. It is geographically located by what the historian Alexander Keith calls the Saracens, which we would today call Arabia. The history of the second woe, represented by Osman 1, geographically located in Turkey, which the historian identifies as the Turks. The history of the first woe was located and fulfilled in Arabia, the birthplace of Islam and Mohammed. The history of the second woe was located and fulfilled in Turkey, the birthplace of the Ottoman Empire.

Birinji we ikinji betbagtçylyklaryň baplara bölünişi, Muhammet arkaly şekillendirilen birinji betbagtçylygyň taryhyny bölýär. Ol geografik taýdan taryhçy Aleksandr Kit tarapyndan sarasenler diýip atlandyrylýan, biziň bolsa häzirki wagtda Arabystan diýip atlandyrýan ýerimizde ýerleşdirilýär. Ikinji betbagtçylygyň taryhy Osman I arkaly şekillendirilýär we geografik taýdan taryhçynyň türkler diýip kesgitleýän ýurdy bolan Türkiýede ýerleşdirilýär. Birinji betbagtçylygyň taryhy Yslamyň we Muhammediň doglan ýeri bolan Arabystanda ýerleşdi hem-de şol ýerde ýerine ýetdi. Ikinji betbagtçylygyň taryhy Osmanly imperiýasynyň dörän ýeri bolan Türkiýede ýerleşdi hem-de şol ýerde ýerine ýetdi.

The history of the first woe, identifies a warfare that was directed against Rome by independent warriors whose only mutual alliance with one another was the religion of Islam. The history of the second woe, identifies a warfare that was directed against Rome by an organized religion and state power, which is called a Caliphate. In either case, the independent warfare against Rome in the history represented by Mohammed, or the organized warfare represented by Ottman, or the Ottoman Empire, the mode of warfare was to attack suddenly and unexpectedly. It was not a warfare that was carried out by dressing all the soldiers in the same-colored uniforms, then organizing the soldiers into a line and marching them forward into gunfire as was the military custom of that time. The word “assassin” is based upon the Islamic mode of warfare of striking suddenly and unexpectedly, and usually resulting in the death of the attacker also.

Ilkinji betbagtçylygyň taryhy, biri-biri bilen ýeke-täk özara baglanyşygy diňe Yslam dini bolan garaşsyz söweşijiler tarapyndan Rime garşy gönükdirilen bir urşy görkezýär. Ikinji betbagtçylygyň taryhy bolsa, Halyfat diýlip atlandyrylýan guramaçylykly din we döwlet häkimiýeti tarapyndan Rime garşy gönükdirilen bir urşy görkezýär. Haýsy ýagdaýda bolanda-da, Mohammed arkaly aňladylýan taryhdaky Rime garşy garaşsyz uruş bolsun, ýa-da Ottman, ýagny Osmanly imperiýasy arkaly aňladylýan guramaçylykly uruş bolsun, uruş alyp barylyş usuly duýdansyz hem garaşylmadyk ýagdaýda hüjüm etmekdi. Ol döwürdäki harby däbe görä ähli esgerleri bir reňkli egin-eşiklere geýdirip, soňra olary bir hatara düzüp, ok ýagyşynyň içine öňe ýöretmek arkaly alnyp barylýan uruş däldi. “Assassin” sözi, duýdansyz we garaşylmadyk ýagdaýda zarba urmakdan ybarat bolan Yslam uruş alyp baryş usulyna esaslanýar we köplenç hüjüm edijiniň öz ölümi bilen hem tamamlanýardy.

The word “assassin” is derived from the Arabic word “hashshashin,” which comes from “hashish,” meaning “hashish” or “cannabis.” The term was originally used to refer to a secretive and fanatical group of Nizari Ismaili Muslims in the Middle East during the medieval period. The members of this group were known for their unconventional and often violent methods, including the use of political assassinations to achieve their goals. It is said that they would sometimes consume hashish to prepare for their missions, which led to the use of the term “hashshashin” or “assassins” in the Western world. The Assassins were active during the medieval period, primarily in Persia and Syria, and they played a significant role in various political conflicts and assassinations during that time. The term “assassin” eventually made its way into European languages, where it came to refer more broadly to individuals who carry out political or targeted killings.

“Assassin” sözi arapça “hashshashin” sözünden gelip çykýar; bu söz bolsa “gaşiş” ýa-da “kendir” manysyny berýän “hashish” sözünden gözbaş alýar. Bu at ilkibaşda orta asyrlarda Ýakyn Gündogarda ýaşan Nizari Ysmaily musulmanlarynyň gizlin we janköýer bir toparyny aňlatmak üçin ulanylýardy. Bu toparyň agzalary öz maksatlaryna ýetmek üçin syýasy kast etmeleri hem öz içine alýan adaty bolmadyk we köplenç zorlukly usullary bilen tanalýardylar. Aýdylyşyna görä, olar käwagt öz tabşyryklaryna taýýarlanmak üçin gaşiş hem ulanýardylar; munuň netijesinde Günbatar dünýäsinde “hashshashin” ýa-da “assassins” diýen at ulanylyşa giripdir. Assasinler orta asyrlarda, esasan-da Parsda we Siriýada işjeň bolupdyrlar we şol döwürde dürli syýasy gapma-garşylyklarda hem-de kast etmelerde möhüm orun eýeläpdirler. Ahyrsoňunda “assassin” adalgasy Ýewropa dillerine-de aralaşyp, ol ýerde has giň manyda syýasy ýa-da nyşana alnyp amala aşyrylýan öldürmeleri ýerine ýetirýän adamlary aňlatmak üçin ulanylyp başlanypdyr.

This mode of warfare is an important prophetic characteristic of the three woes, for the prophetic role of Islam is to produce war. Islam as a symbol is all about warfare, and in Revelation chapter nine, Islam of the first and second woes is an illustration of their warfare. Their warfare is identified in the book of Revelation, as the action that angers the nations, just before probation closes.

Bu söweş usuly üç muşakgatyň möhüm pygamberlik häsiýetidir, çünki Yslamyň pygamberlikdäki roly söweş döretmekdir. Yslam, nyşan hökmünde, bütinleý söweş bilen baglanyşyklydyr, we Ylham kitabyň dokuzynjy babynda birinji we ikinji muşakgatlaryň Yslamy olaryň söweşiniň mysalydyr. Olaryň söweşi Ylham kitabynda synag möhletiniň ýapylmazyndan öň halklary gaharlanýan hereket hökmünde kesgitlenýär.

> And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.

> Milletler gazaplandy; seniň gazabyň hem geldi, ölülere höküm ediljek wagt hem, gullaryň bolan pygamberlere, mukaddeslere, adyňdan gorkýanlara — kiçä hem, uluga hem — sylag berjek wagtyň hem, ýeri heläk edýänleri heläk etjek wagtyň hem geldi. Ylham 11:18.

The “nations” are made “angry”, just before God’s wrath comes, and God’s wrath, as represented in the book of Revelation, is the seven last plagues that come when human probation closes. There are three waymarks in the verse; the angering of the nations, the wrath of God, and the time to judge the dead. The judgment of the dead here referenced is the judgment of the wicked dead that occurs during the thousand-year millennium, and not the investigative judgment of the dead that began on October 22, 1844. Sister White is clear that the three waymarks in this verse are distinct, and occur in the order in the verse.

«Milletler» Hudaýyň gazaby gelmezinden biraz öň «gaharlanýarlar», we Ylham kitabynda görkezilişi ýaly Hudaýyň gazaby ynsan üçin synag möhleti tamamlananda gelýän ahyrky ýedi beladyr. Bu aýatda üç ýol görkezijisi bar: milletleriň gaharlanmagy, Hudaýyň gazaby we ölülere höküm ediljek wagt. Bu ýerde agzalýan ölülere höküm müňýyllyk döwründe bolup geçýän erbet ölülere degişli hökümdir, 1844-nji ýylyň 22-nji oktýabrynda başlanan ölülere degişli derňew hökümi däldir. Uayt uýamyz bu aýatdaky üç ýol görkezijisiniň biri-birinden aýrydygyny we olaryň aýatda görkezilen tertipde bolup geçýändigini açyk beýan edýär.

> “I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.

> Men milletleriň gazabynyň, Hudaýyň gaharynyň hem-de ölüleri höküm etmegiň wagtynyň biri-birinden aýry we özboluşly bolup, biri beýlekisiniň yzyndan gelýändigini gördüm; şeýle hem, Mikhailyň entek ýerinden galmandygyny we hiç haçan bolmadyk ýaly muşakgat wagtynyň entek başlanmandygyny hem gördüm. Milletler häzir gazaplanýarlar, emma biziň Beýik Ruhanymyz mukaddes ýerde Öz işini tamamlap bolanda, Ol ýerinden galar, ar alyş geýimlerini geýner, şonda soňky ýedi bela inderiler.

> “I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

> “Men dört perişdäniň dört ýeli Isanyň mukaddes ýerdeki işi tamamlanýança saklajakdygyny, soň bolsa iň soňky ýedi belanyň geljekdigini gördüm.” Early Writings, 36.

The role of Islam in the last book of the Bible is to anger the nations, and they do this through warfare. The role of Islam in the first book of the Bible is to bring every man’s hand in the world together against Islam, represented as Ishmael.

Yslamyň Injiliň soňky kitabyndaky roly halklary gaharlandyrmakdyr, muny bolsa olar uruş arkaly edýärler. Yslamyň Injiliň ilkinji kitabyndaky roly bolsa dünýäde her bir adamyň elini Yslama garşy bir ýere jemlemekdir; ol Ysmagyl hökmünde şekillendirilýär.

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

> Rebbiň perişdesi oňa şeýle diýdi: Ine, sen göwrelisiň, bir ogul dograrsyň we onuň adyny Ysmagyl goýarsyň; çünki Reb seniň görgiňi eşitdi. Ol bolsa ýabany bir adam bolar; onuň eli her bir adama garşy, her bir adamyň eli hem oňa garşy bolar; ol ähli doganlarynyň öňünde mesgen tutar. Gelip çykyş 16:11, 12.

The word “hand,” as a symbol is like all biblical symbols, and it can have more than one meaning depending upon the context where it is used. By far the “hand,” as a symbol in Bible prophecy, is a symbol of warfare. The Hebrew word translated as “wild man,” is the word for the wild Arabian ass, which possesses several important prophetic implications, one of which is that the Arabian ass is a member of the Equidae family of animals, as is the horse. In Revelation chapter nine, and on both of the sacred charts of Habakkuk (the 1843 and 1850 pioneer charts), the horse is used as the symbol of the warfare represented by Islam of the three woes. The first and last mention of Islam, as represented in the book of Genesis, and the book of Revelation identify Islam with the symbol of the Equidae family (ass or horse), and they both emphasize the role of Islam as being to bring warfare to “every man” (the nations).

“Gol” sözi nyşan hökmünde, ähli Mukaddes Kitap nyşanlary ýaly, ulanylan baglanyşygyna görä birden köp many aňladyp biler. Mukaddes Kitabyň pygamberliklerinde nyşan hökmünde “gol”, esasan, uruş nyşanydyr. “Ýabany adam” diýip terjime edilen ýewreý sözi, ýabany arap eşegi üçin ulanylýan sözdür; bu bolsa birnäçe möhüm pygamberlik manylaryny özünde jemleýär, şolaryň biri-de arap eşeginiň at ýaly Haýwanlaryň Equidae maşgalasyna degişli bolmagydyr. Ylham kitabyň dokuzynjy babynda, şeýle hem Habakugyň iki mukaddes çyzgysynda-da (1843 we 1850-nji ýyllaryň pioner çyzgylarynda), at üç ahuň Yslam tarapyndan görkezilen urşunyň nyşany hökmünde ulanylýar. Yslamyň ilkinji we soňky gezek agzalşy, ýagny Gelip çykyş kitabynda we Ylham kitabynda görkezilişi, Yslamy Equidae maşgalasynyň nyşany (eşek ýa-da at) bilen baglanyşdyrýar, we olaryň ikisi-de Yslamyň wezipesiniň “her bir adama” (milletlere) uruş getirmekdigini aýratyn nygtaýar.

In the book of Revelation, chapter NINE, verse ELEVEN, the character of Islam is identified, for prophetically character is represented by a name. The name given to the king that rules over Islam reflects that first reference to Islam in the book of Genesis, where it is written that the character or spirit of Ishmael “shall dwell in the presence of all his brethren.” The king which rules over all of Islam is the spirit of Ishmael (their king), whose hand is “against every man”.

Ylham kitabynda, DOKUZYNJY bapda, ON BIRINJI aýatda, Yslamyň häsiýeti kesgitlenýär, çünki pygamberlik dilinde häsiýet at arkaly beýan edilýär. Yslamyň üstünden höküm sürýän patyşa berlen at Yradylyş kitabynda Yslama edilen ilkinji salgylanmany şöhlelendirýär; ol ýerde Ysmagylanyň häsiýetiniň ýa-da ruhunyň “ähli doganlarynyň huzurynda ýaşajakdygy” ýazylgydyr. Bütin Yslamyň üstünden höküm sürýän patyşa, eli “her bir adama garşy” bolan Ysmagylanyň ruhudyr (olaryň patyşasy).

> And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:11.

> Olaryň öz üstlerinden patyşasy bardy; ol düýpsüz çuňlugyň perişdesidir. Onuň ady ýewreý dilinde Abaddon, grek dilinde bolsa Apollyon diýilýär. Ylham 9:11.

In the Old Testament, represented by the Hebrew, or the New Testament, represented by the Greek, the character that reigns over the adherents of the religion of Islam is identified as either Abaddon or Apollyon, which in either means “death and destruction.” Death and destruction are the character of Islam, whether represented in the Old or New Testaments. The specific characteristics of the spirit that rules within every adherent of Islam, in connection with the symbol of the ass or the horse are both elements of the First and the Last references to Islam. These two prophetic attributes possess the signature of Alpha and Omega. When Sister White identifies the message that brings the one hundred and forty-four thousand to life as the mighty army of the third angel, she states the following:

Köne Ähtde, ýewreý dili arkaly görkezilýän bolsun, ýa-da Täze Ähtde, grek dili arkaly görkezilýän bolsun, yslam dinine eýerýänleriň üstünden höküm sürýän häsiýet Abaddon ýa-da Apollyon hökmünde tanadylýar; bu sözleriň ikisi-de “ölüm we ýok ediliş” diýmegi aňladýar. Ölüm we ýok ediliş — Köne Ähtde bolsun ýa-da Täze Ähtde bolsun, yslamyň häsiýetidir. Eşek ýa-da at nyşany bilen baglanyşyklylykda, yslama eýerýän her bir adamyň içinde höküm sürýän ruhuň aýratyn häsiýetleri hem Yslama degişli ilkinji, hem-de soňky salgylanmalaryň düzüm bölekleridir. Bu iki pygamberlik häsiýeti Alfa bilen Omeganyň möhürini göterýär. Uýa Waýt ýüz kyrk dört müňi ýaşaýşa getirýän habary üçünji perişdäniň kuwwatly goşuny hökmünde kesgitlände, ol aşakdakylary aýdýar:

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

> “Perişdeler dört şemaly tutup durlar, olar bütin ýeriň ýüzi boýunça zyýan we ölüm getirip, öz ýolunda weýrançylyk saçmak üçin azat bolup atylmaga ymtylýan gaharly bir at hökmünde şekillendirilendir.

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

> “Biz ebedi dünýäniň hut serhedinde uklap ýatmalymy? Biz kütek, sowuk we öli bolmalymy? Ah, ybadathanalarymyzda Hudaýyň Öz halkyna üflenen Ruhy we demi bolsady, olar aýaklarynyň üstünde durup ýaşardylar. Ýoluň dar, derwezäniň bolsa gysykdygyny görmegimiz gerek. Emma biz şol gysyk derwezeden geçip baranymyzda, onuň giňligi çäksizdir.” Manuscript Releases, volume 20, 217.

The four winds are held during the sealing of the one hundred and forty-four thousand, and the four winds are an “angry horse” that bears “death and destruction in its path.” On September 11, 2001 the third woe arrived into prophetic history bringing “death and destruction,” thus “angering the nations,” when it struck the spiritual glorious land “suddenly and unexpectedly.” On October 7, 2023, the third woe, continued on its path of “death and destruction” thus further “angering the nations” when it attacked the literal glorious land “suddenly and unexpectedly.” The first unexpected attack marked the beginning of the period of the sealing of the one hundred and forty-four thousand, and the recent attack on October 7, 2023, marks the beginning of the ending period or “binding off” of the sealing of the one hundred and forty-four thousand. Shall we sleep on the very verge of the eternal world?

Dört yel, yüz kırk dört binin mühürlenmesi sırasında tutulmaktadır; ve bu dört yel, ardında “ölüm ve yıkım” taşıyan “öfkeli bir at”tır. 11 Eylül 2001’de üçüncü vay, peygamberlik tarihine girerek “ölüm ve yıkım” getirdi; böylece, ruhsal görkemli ülkeye “ansızın ve beklenmedik” bir biçimde vurduğunda “ulusları öfkelendirdi.” 7 Ekim 2023’te üçüncü vay, gerçek görkemli ülkeye “ansızın ve beklenmedik” bir biçimde saldırdığında, “ölüm ve yıkım” yolunda ilerlemeyi sürdürdü; böylece “ulusları” daha da “öfkelendirdi.” İlk beklenmedik saldırı, yüz kırk dört binin mühürlenmesi döneminin başlangıcını işaret etti; 7 Ekim 2023’teki son saldırı ise, yüz kırk dört binin mühürlenmesinin sona eriş döneminin yahut “bağlanıp kapatılmasının” başlangıcını işaret etmektedir. Ebedî dünyanın tam eşiğindeyken uyuyalım mı?

On both sacred pioneer charts Islam of the first and second woes is graphically illustrated by Islamic warriors riding upon their warhorses. The rider upon the warhorse of the first woe in both illustrations is carrying a spear, and the rider of the horse representing the second woe, is firing a rifle. The distinction is plainly identified in Revelation chapter nine, for it was in the history of the second woe, that gunpowder was invented and first used in warfare. Commenting on verses seventeen through nineteen, of Revelation chapter nine, Uriah Smith records the following:

Iki mukaddes öňdebaryjy çyzgyda hem birinji we ikinji waýyň yslamy söweş atlarynyň üstünde münüp barýan yslam söweşijileri arkaly şekilli görnüşde görkezilýär. Iki şekiliň ikisinde-de birinji waýyň söweş atynyň üstündäki atly naýza göterýär, ikinji waýy aňladýan atyň üstündäki atly bolsa tüpeň atýar. Bu tapawut Ylham kitabynyň dokuzynjy babynda aýdyň görkezilýär, çünki barut hut ikinji waýyň taryhynda oýlanyp tapylyp, ilkinji gezek söweşde ulanylypdyr. Uriah Smith Ylham kitabynyň dokuzynjy babynyň on ýedinji aýatyndan on dokuzynjy aýatyna çenli bolan bölege düşündiriş berip, aşakdakylary ýazýar:

> “The first part of this description may have reference to the appearance of these horsemen. Fire, representing a color, stands for red, ‘as red as fire’ being a frequent term of expression; jacinth, or hyacinth, for blue; and brimstone, for yellow. And these colors greatly predominated in the dress of these warriors; so that the description, according to this view, would be accurately met in the Turkish uniform, which was composed largely of red, or scarlet, blue, and yellow. The heads of the horses were in appearance as the heads of lions to denote their strength, courage, and fierceness; while the last part of the verse undoubtedly has reference to the use of gunpowder and firearms for purposes of war, which were then but recently introduced. As the Turks discharged their firearms on horseback, it would appear to the distant beholder that the fire, smoke, and brimstone issued out of the horses’ mouths, as illustrated by the accompanying plate.

> Bu beýannamanyň birinji bölegi bu atlylaryň daş keşbine degişli bolup biler. Reňki aňladýan nyşan hökmünde ot gyzyl reňki bildirýär; “ot ýaly gyzyl” diýen aňlatma ýygy ulanylýan bir söz öwrümidir; jasinf, ýa-da giatsint, gök reňki; kükürt bolsa sary reňki aňladýar. Bu reňkler bolsa bu söweşijileriň egin-eşiginde örän agdyklyk edipdir; şeýlelikde, bu garaýşa görä, beýannama esasan gyzyl, ýa-da gyrmyzy, gök we sary reňklerden düzülen türk lybasyna takyk laýyk gelýärdi. Atyň kelleleri güýçlerini, gaýduwsyzlygyny we gazabyny görkezmek üçin arslan kelleleri ýaly görünýärdi; şol bir wagtyň özünde, aýadyň soňky bölegi, gürrüňsiz, uruş maksady bilen ulanylýan, şol döwürde diňe ýaňy-ýakynda girizilen ok-däri we otly ýaraglaryň ulanylyşyna degişlidir. Türkler öz otly ýaraglaryny at üstünde atýandyklary sebäpli, uzakdan syn edýän adama ot, tüsse we kükürdiň atlaryň agzyndan çykýandygy ýaly bolup görünýärdi; muny ýanaşykdaky şekil aýdyň görkezýär.

> “Respecting the use of firearms by the Turks in their campaign against Constantinople, Elliott (Horae Apocalypticae, Vol. I, pp. 482–484) thus speaks:—‘It was to “the fire and the smoke and the sulphur,” to the artillery and firearms of Mahomet, that the killing of the third part of men, i.e., the capture of Constantinople, and by consequence the destruction of the Greek empire, was owing. Eleven hundred years and more had now elapsed since her foundation by Constantine. In the course of them, Goths, Huns, Avars, Persians, Bulgarians, Saracens, Russians, and indeed the Ottoman Turks themselves, had made their hostile assaults, or laid siege against it. But the fortifications were impregnable by them. Constantinople survived, and with it the Greek empire. Hence the anxiety of the Sultan Mahomet to find that which would remove the obstacle. “Canst thou cast a cannon,” was his question to the founder of cannon that deserted to him, “of the size sufficient to batter down the wall of Constantinople?” Then the foundry was established at Adrianople, the cannon cast, the artillery prepared, and the siege began.’

> Türkleriň Konstantinopola garşy alyp baran ýörişinde ot açýan ýaraglary ulanandyklary babatda Elliott (Horae Apocalypticae, I tom, 482–484-nji sahypalar) şeýle diýýär:—“Adamlaryň üçden bir böleginiň öldürilmegi, ýagny Konstantinopolyň basylyp alynmagy we onuň netijesi hökmünde grek imperiýasynyň ýok edilmegi, ‘oda, tüssä we kükürde’, ýagny Muhammediň artilleriýasyna we ot açýan ýaraglaryna bagly boldy. Indi onuň Konstantin tarapyndan binýat edilmeginden bäri müň ýüz ýyl we ondan hem köp wagt geçipdi. Şol döwrüň dowamynda gotlar, hunnlar, awarlar, parslar, bolgarlar, sarasenler, ruslar, hatda osmanly türkleriň özleri hem oňa duşmançylykly hüjümler etdiler ýa-da ony gabawa aldylar. Emma berkitmeler olar tarapyndan ýeňip bolmajakdy. Konstantinopol aman galýardy, onuň bilen birlikde grek imperiýasy-da saklanyp gelýärdi. Şonuň üçin Soltan Muhammediň şol päsgelçiligi aradan aýyrjak zady tapmaga alada etmegi düşnüklidir. ‘Konstantinopolyň diwaryny ýykyp biljek derejede uly top guýup bilersiňmi?’—diýip, onuň tarapyna geçip gelen top guýujydan soragy şudy. Şondan soň Adrianopolda guýmahana döredildi, toplar guýuldy, artilleriýa taýýar edildi, we gabaw başlandy.”

> “It well deserves remark, how Gibbon, always the unconscious commentator on the Apocalyptic prophecy, puts this new instrumentality of war into the foreground of his picture, in his eloquent and striking narrative of the final catastrophe of the Greek empire. In preparation for it, he gives the history of the recent invention of gunpowder, ‘that mixture of saltpeter, sulphur, and charcoal;’ tells of its earlier use by the Sultan Amurath, and also, as before said, of Mahomet’s foundry of larger cannon at Adrianople; then, in the progress of the siege itself, describes how ‘the volleys of lances and arrows were accompanied with the smoke, the sound, and the fire of the musketry and cannon;’ how ‘the long order of the Turkish artillery was pointed against the walls, fourteen batteries thundering at once on the most accessible places;’ how ‘the fortifications which had stood for ages against hostile violence were dismantled on all sides by the Ottoman cannon, many breaches opened, and near the gate of St. Romanus, four towers leveled with the ground:’ how, as ‘from the lines, the galleys, and the bridge, the Ottoman artillery thundered on all sides, the camp and city, the Greeks and the Turks, were involved in a cloud of smoke, which could only be dispelled by the final deliverance or destruction of the Roman empire:’ how ‘the double walls were reduced by the cannon to a heap of ruins:’ and how the Turks at length ‘rising through the breaches,’ ‘Constantinople was subdued, her empire subverted, and her religion trampled in the dust by the Moslem conquerors.’ I say it well deserves observation how markedly and strikingly Gibbon attributes the capture of the city, and so the destruction of the empire, to the Ottoman artillery. For what is it but a comment on the words of our prophecy? ‘By these three was the third part of men killed, by the fire, and by the smoke, and by the sulphur, which issued out of their mouths.’

> “Apokaliptik pygamberlige hemişe huşsuz düşündiriş beriji bolan Gibbonyň, Grek imperiýasynyň iň soňky heläkçiligini beýan edýän täsirli we joşgunly gürrüňinde urşuň bu täze serişdesini öz suratlandyrmasynyň öň hataryna çykarýşy hakykatdan-da belläp geçmäge mynasypdyr. Oňa taýýarlyk hökmünde ol, ‘şora, kükürt we kömür garyndysy’ bolan barudyň ýakynda oýlanyp tapylyşynyň taryhyny berýär; onuň soltanyň Amurat tarapyndan has irki ulanylyşy barada, şeýle hem öň hem aýdylyşy ýaly, Mahomediň Adrianopolda has uly toplary guýdurýan guýmahanasy barada gürrüň edýär; soň bolsa gabawyň öz gidişinde, ‘naýzalaryň we oklaryň ýagşyrylyşynyň tüpeňleriň we toplaryň tüssesi, sesi we ody bilen utgaşandygyny’; ‘türk artilleriýasynyň uzyn hatarynyň diwarlara gönükdirilendigini, on dört batareýanyň birbada iň aňsat ýetilýän ýerlere gürledendigini’; ‘asyrlaryň dowamynda duşmançylykly zorluga garşy durup gelen berkitmeleriň osmanly toplary tarapyndan ähli tarapdan ýumrulandygyny, köp sanly jaýryklaryň açylandygyny we Keramatly Romanus derwezesiniň golaýynda dört diňiň ýer bilen ýegsan edilendigini’; ‘hatlardan, galeralardan we köprüden osmanly artilleriýasy ähli tarapdan gürlände, lageriň we şäheriň, grekleriň we türkleriň diňe Rim imperiýasynyň iň soňky gutulyşy ýa-da heläki bilen dargadyp boljak tüsse buludyna dolanandygyny’; ‘goşa diwarlaryň top bilen haraba üýşmegine öwrülendigini’; we ahyrsoňy türküň ‘jaýryklaryň içinden galyp çykyp,’ ‘Konstantinopoly basyp alandygyny, onuň imperiýasynyň agdarylandygyny we onuň dininiň musulman ýeňijiler tarapyndan tozana basylandygyny’ suratlandyrýar. Men muny aýdýaryn: Gibbonyň şäheriň alynmagyny, şeýlelik bilen imperiýanyň ýok edilmegini, osmanly artilleriýasyna nähili anyk we täsirli degişli edýändigini synlamak hakykatdan-da belläp geçmäge mynasypdyr. Çünki bu, biziň pygamberligimiziň sözlerine düşündirişden başga näme? ‘Şol üç zat arkaly adamlaryň üçden biri öldürildi, olaryň agyzlaryndan çykýan oduň, tüssäniň we kükürdiň arkaly.’”

> “‘VERSE 18. By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths. 19. For their power is in their mouth, and in their tails; for their tails were like unto serpents, and had heads, and with them they do hurt.’

> “‘18-NJY Aýat. Şol üçüniň üsti bilen adamlaryň üçden biri öldürüldi: olaryň agyzlaryndan çykýan ot, tüsse we kükürt arkaly. 19. Çünki olaryň güýji agyzlaryndadyr we guýruklaryndadyr; sebäbi olaryň guýruklary ýylana meňzeýärdi, kelleleri bardy, we şolar bilen zyýan ýetirýärler.’”

> “These verses express the deadly effect of the new mode of warfare introduced. It was by means of these agents,—gunpowder, firearms, and cannon,—that Constantinople was finally overcome, and given into the hands of the Turks.” Uriah Smith, Daniel and Revelation, 510–514.

> “Bu aýatlar girizilen urşuň täze usulynyň ölüm getiriji täsirini beýan edýär. Hut şu serişdeler — barut, ýaraglar we toplar — arkaly Konstantinopol ahyrsoňy ýeňildi we türkleriň eline berildi.” Uriah Smith, Daniel and Revelation, 510–514.

We will continue the study of the third woe, in the next article.

Üçünji hasrat baradaky öwrenişi indiki makalada dowam etdireris.

> “I awoke from my sleep last night with a great burden upon my mind. I was delivering a message to our brethren and sisters, and it was a message of warning and instruction concerning the work of some who are advocating erroneous theories as to the reception of the Holy Spirit, and its operation through human agencies.

> Men geçen gije ukusymdan oyandym, akylymda agyr bir ýük bardy. Men dogan-garyndaşlarymyza we uýalarymyza ýüzlenip bir habary ýetirýärdim, ol bolsa Mukaddes Ruhuň kabul edilişi hem-de onuň ynsan serişdeleri arkaly işleyşi babatda ýalňyş nazaryýetleri wagyz edýän käbir adamlaryň işi hakynda duýduryş we görkezme habarydy.

> “I was instructed that fanaticism similar to that which we were called to meet after the passing of the time in 1844 would come in among us again in the closing days of the message, and that we must meet this evil just as decidedly now as we met it in our early experiences.

> Maňa 1844-nji ýylda wagtyň geçip gitmeginden soň ýüzbe-ýüz bolmaga çagyrylan fanatizme meňzeş bir fanatizmiň habaryň soňky günlerinde biziň aramyza ýene-de girjekdigi we bu ýamanlyga ilkinji tejribelerimizde nähili aýgytly garşy duran bolsak, häzir hem edil şonuň ýaly aýgytly garşy durmalydygymyz görkezildi.

> “We are standing on the threshold of great and solemn events. Prophecies are fulfilling. Strange and eventful history is being recorded in the books of heaven—events which it was declared should shortly precede the great day of God. Everything in the world is in an unsettled state. The nations are angry, and great preparations for war are being made. Nation is plotting against nation, and kingdom against kingdom. The great day of God is hasting greatly. But although the nations are mustering their forces for war and bloodshed, the command to the angels is still in force, that they hold the four winds until the servants of God are sealed in their foreheads.” Selected Messages, book 1, 221.

> “Biz beýik we dabaraly wakalaryň bosagasynda durus. Pygamberlikler ýerine ýetýär. Jennetiň kitaplarynda geň hem-de wakalara baý taryh ýazylýar — hut Hudaýyň beýik gününden az salym öň bolup geçjekdigi yglan edilen wakalar. Dünýäde hemme zat durnuksyz ýagdaýdadyr. Milletler gaharly, urşa uly taýýarlyklar görülýär. Millet millete garşy, patyşalyk patyşalyga garşy hyýal edýär. Hudaýyň beýik güni örän çalt ýakynlaşýar. Emma milletler uruş we gan dökmek üçin öz güýçlerini toplap durkalar-da, perişdelere berlen buýruk henizem güýjündedir: Hudaýyň hyzmatkärleri maňlaýlaryna möhürlenýänçä, olar dört ýeli saklasynlar.” Selected Messages, book 1, 221.

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