In 1844, the Protestants of the United States withdrew from the Millerite movement and took their prophetic position as a daughter of Babylon, as typified by Jeroboam instituting a counterfeit system of worship when his ten northern tribes separated from the southern kingdom of Judah. Jeroboam’s two golden calves, one in the city of Bethel (meaning “the house of God”/Church), and the other in Dan (meaning judgment/State) typified the false system of Church and State that typifies the United States. All the elements of Jeroboam’s counterfeit system of church and state were patterned after the very same structure set forth in the rebellion of Aaron. Thus, Jeroboam’s counterfeit system of worship was an image of Aaron’s counterfeit system of worship.

1844-nji ýylda Amerikanyň Birleşen Ştatlarynyň protestantlary Millerit hereketinden ýüz öwrüp, özleriniň pygamberlikdäki ornuny Wawilonyň bir gyzy hökmünde eýelediler; bu ýagdaý, demirgazykdaky on taýpasy günortadaky Ýahuda patyşalygyndan aýrylandan soň, Ýarobyamyň galp ybadat ulgamyny ýola goýmagy bilen öňünden nusgalanan bolupdy. Ýarobyamyň iki altyn gölesi — biri Betel şäherinde (manysy “Hudaýyň öýi”/Ybadathana), beýlekisi bolsa Danda (manysy höküm/Döwlet) — Amerikanyň Birleşen Ştatlaryny häsiýetlendirýän Ybadathana bilen Döwletiň galp ulgamynyň nusgasy bolupdy. Ýarobyamyň ybadathana bilen döwletiň galp ulgamynyň ähli bölekleri Harunyň gozgalaňynda görkezilen şol bir gurluş boýunça nusgalanypdy. Şeýlelikde, Ýarobyamyň galp ybadat ulgamy Harunyň galp ybadat ulgamynyň bir şekili bolupdy.

Jeroboam’s counterfeit system represented the system of worship that Protestantism upheld when it separated from the movement of the first angel and became a daughter, or an image of the Roman beast of the papacy. At the very institution of Jeroboam’s counterfeit system, a prophet from Judah confronted his altar and false system of worship. In 1844, at the very outset of the role of apostate Protestantism instituting a system of worship represented as the daughter of Rome, the Millerites, by faith, entered the Most Holy Place of the heavenly sanctuary and recognized the Sabbath, and thus represented a prophetic rebuke to the daughters of Rome, who chose to continue observing the mark of Rome’s authority—Sunday worship.

Ýarobogamyň galp ulgamy, Protestantizmiň birinji perişdäniň hereketinden aýrylyp, papalygyň rim haýwanynyň gyzy, ýagny onuň keşbi bolanda goldan ybadat ulgamyny aňladýardy. Ýarobogamyň galp ulgamynyň hut döredilen pursadynda, Ýahudadan bolan bir pygamber onuň gurbanlyk ojagyna we galp ybadat ulgamyna garşy çykdy. 1844-nji ýylda, dinden dönen Protestantizmiň Rimiň gyzy hökmünde görkezilen ybadat ulgamyny ornaşdyrmakdaky ornunyň edil başynda, Milleritler iman arkaly gökdäki mukaddes ýeriniň Iň Mukaddes Bölümine girdiler we Sabaty ykrar etdiler; şeýlelikde olar Rimiň gyzlaryna garşy pygamberlik äheňli käýinç bolup durdular, sebäbi olar Rimiň häkimiýetiniň nyşanyny — ýekşenbe güni ybadatyny — dowam etdirmäni saýlap aldylar.

The prophet of Judah that confronted Jeroboam, there and then set forth a prophecy.

Ýahudanyň pygamberi Ýarobgama garşy çykyp, şol ýerde we şol pursatda bir pygamberlik habaryny yglan etdi.

And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. 1 Kings 13:2, 3.

Ol Rebbiň sözi bilen gurbanlyk sypasyna garşy gygyryp şeýle diýdi: «Eý, gurbanlyk sypasy, eý gurbanlyk sypasy, Reb şeýle diýýär: Ine, Dawudyň nesline bir ogul doglar, onuň ady Ýoşiýa bolar; ol seniň üstüňde saňa hoşboý ysly tütetgi ýakýan beýik ýerleriň ruhanylaryny gurban eder, adamlaryň süňkleri hem seniň üstüňde ýakyljakdyr». Ol şol gün bir alamat berip şeýle diýdi: «Rebbiň aýdan alamaty budur: ine, gurbanlyk sypasy ýarylar, onuň üstündäki kül dökülip saçylar». 1 Patyşalar 13:2, 3.

The prophecy included the doubling of the word “altar.” A doubling of a word or phrase in prophecy represents a symbol of the second angel’s message, thus identifying the year 1844, when the second angel arrived and Protestantism fell, becoming a daughter of Babylon. At the same time the prophet provided a sign, just as the Millerites in 1844, recognized the sign of the Sabbath. As Jeroboam threatened the prophet in the following verses, his hand was paralyzed, thus referencing the mark of Babylon that is forced upon either the forehead or the hand, and which when received spiritually cripples a person for eternity.

Pygamberlik sözünde “altar” sözüniň iki gezek gaýtalanmagy hem bardy. Pygamberlikde bir sözüň ýa-da söz düzüminiň iki gezek gaýtalanmagy ikinji perişdäniň habarynyň nyşanyny aňladýar; şeýlelikde bu, ikinji perişde gelip ýetip, protestantizmiň ýykylyp, Babiliň bir gyzyna öwrülen 1844-nji ýylyny kesgitleýär. Şol bir wagtyň özünde pygamber, edil 1844-nji ýylda Milleritleriň Sabat güniniň alamatyny tanap bilşi ýaly, bir alamat hem berdi. Indiki aýatlarda Ýerobogam pygambere haýbat atanda, onuň eli ysmaz boldy; şeýlelikde bu, Babiliň ýa maňlaýda, ýa-da elde mejbury kabul etdirilýän nyşanyna salgylanýar; şol nyşan ruhy taýdan kabul edilende, adamy ebedilik maýyp edýär.

For the purposes of this study, we are considering the prediction the prophet set forth identifying that “a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee.” Josiah means “the foundation of God”, and represents the foundations of Adventism that were built in the very history typified by Jeroboam’s inauguration of his false system of worship. Upon the false system of worship instituted by Jeroboam, Josiah would punish the priests who led out in the counterfeit worship.

Bu barlagyň maksatlary üçin biz pygamberiň öňe süren we şeýle diýip anyklaşdyran öňünden aýdyşyny göz öňünde tutýarys: “Dawudyň öýüne bir çaga doglar, ady Ýoşyýa bolar; seniň üstüňde beýik ýerleriň, seniň üstüňde hoşboý ys ýakýan ruhanylaryny gurban eder, adam süňkleri-de seniň üstüňde ýakylar.” Ýoşyýa “Hudaýyň binýady” diýmekdir we Ýereboamyň ýalan ybadat ulgamyny esaslandyran taryhynyň hut özünde şekillendirilen Adventizmiň binýatlaryny aňladýar. Ýereboam tarapyndan esaslandyrylan ýalan ybadat ulgamynyň üstünde Ýoşyýa galp ybadatda baştutanlyk eden ruhanylary jezalandyrar.

The prophet disobeyed the Lord’s command not to return the way he had come to Jeroboam’s inauguration, and not to eat or drink in Bethel. When he ate the food of the lying prophet of Bethel he was set forth as a symbol of the death that would be brought upon those who after 1844, would choose to return to and eat the doctrines and false prophetic methodologies of apostate Protestantism, as represented by the rebellion of 1863. The deathbed of those who rebelled in 1863, would be the same deathbed as the lying prophet of Bethel. The deathbed for apostate Protestantism was the history of August 11, 1840 through to 1844, when they; the former chosen people of God were passed by, and became the daughters of Rome. Laodicean Adventism’s deathbed will also be between the date when the mighty angel descended on September 11, 2001, as it had done in 1840, and the hour of the great earthquake, representing the soon coming Sunday law.

Pygamber Rebbiň emrine boýun egmedi: Ýarobagamyň tagta çykarylyşyna gelen ýoly bilen yzyna dolanmaly däldi we Beýtelde iýip-içmeli däldi. Ol Beýteliň ýalançy pygamberiniň naharyny iýende, 1844-nji ýyldan soň yzyna dolanyp, 1863-nji ýylyň pitnesi bilen aňladylýan dinden çykan Protestantizmiň taglymatlaryny we ýalan pygamberlik usulyýetlerini iýmegi saýlajaklaryň üstüne getiriljek ölümiň nyşany hökmünde öňe sürüldi. 1863-nji ýylda pitne edenleriň ölüm düşegi Beýteliň ýalançy pygamberiniň ölüm düşegi bilen bir bolardy. Dinden çykan Protestantizm üçin ölüm düşegi 1840-njy ýylyň 11-nji awgustyndan 1844-nji ýyla çenli bolan taryhdy; şol wagtda olar, ýagny Hudaýyň öňki saýlanan halky, gapdaldan geçildi we Rimiň gyzlary boldular. Laodikiýaçy Adventizmiň ölüm düşegi hem 2001-nji ýylyň 11-nji sentýabrynda gudratly perişdäniň inen senesi bilen, edil 1840-njy ýylda bolşy ýaly, ýakynda geljek Ýekşenbe kanunyny aňladýan uly ýer titremesiniň sagadynyň aralygynda bolar.

On September 11, 2001, the sealing of the one hundred and forty-four thousand began and the angel began to move through Jerusalem placing a mark on the forehead of those who sigh and cry for the abominations done in the land (the United States), and the church (Laodicean Adventism). On September 11, 2001, the sins of the fathers represented by the four abominations of Ezekiel, became present testing truths in the sealing process that then began.

2001-nji ýylyň 11-nji sentýabrynda ýüz kyrk dört müň adamyň möhürlenişi başlandy we perişde ýurtda (Amerikanyň Birleşen Ştatlarynda) hem-de ybadathanada (Laodikeýa Adventizmi) edilýän ýigrenji işlere ah çekip aglaýanlaryň maňlaýyna bir alamat goýup, Ýerusalimiň içinden geçmäge başlady. 2001-nji ýylyň 11-nji sentýabrynda Hezekiýeliň dört ýigrenji zady bilen şekillendirilen atalaryň günäleri, şol wagt başlanan möhürleniş işinde häzirki synag hakykatlaryna öwrüldi.

The test of 1863, involved the foundations of the Millerite movement as represented by the “seven times,” of Leviticus twenty-six that had been rejected in 1863. The test involved a willingness or unwillingness to return to Jeremiah’s old paths in order to find the rest of the latter rain. The test of 1888, was the message to the Laodicean church as brought by Elders Jones and Waggoner, which was also the message of justification by faith.

1863-nji ýylyň synagy, 1863-nji ýylda ret edilen Levitler kitaby ýigrimi altynjy bapdaky “ýedi wagt” arkaly beýan edilen Millerit hereketiniň binýatlaryny öz içine alýardy. Bu synag, soňky ýagmyryň rahatlygyny tapmak üçin Ýeremiýanyň gadymy ýollaryna dolanmaga bolan islegi ýa-da islegsizligi öz içine alýardy. 1888-nji ýylyň synagy bolsa, ýaşuly Jones bilen Waggoner tarapyndan getirilen Laodikiýa ýygnagyna bolan habar bolup, ol şol bir wagtyň özünde imana görä aklanma habary hem bolupdy.

In 1856, the message to Laodicea first arrived in the movement of the Millerites, and it arrived with the increased light of the “seven times,” but both the experience represented by the remedies in the message to Laodicea, and the message of prophetic history were rejected in 1863. The experience was represented by the vision (mareh) of “the appearance”, and the vision of the (chazon) “prophetic history” that were both rejected. Both of those visions had found their fulfillment on October 22, 1844, and nineteen years later they were both rejected, for Jesus always identifies the end with the beginning.

1856-njy ýylda Laodikeýa iberilen habar ilkinji gezek Milleritler hereketiniň arasyna geldi, we ol “ýedi wagt” baradaky artdyrylan nur bilen geldi; emma Laodikeýa iberilen habardaky bejeriş serişdeleri bilen görkezilen tejribe-de, hem-de pygamberlik taryhynyň habary-da 1863-nji ýylda ret edildi. Bu tejribe “görnüşiň” (mareh) görnüşi bilen, şeýle hem ikisi-de ret edilen (chazon) “pygamberlik taryhynyň” görnüşi bilen görkezildi. Şol iki görnüş hem 1844-nji ýylyň 22-nji oktýabrynda öz ýerine ýetmesini tapypdy, we on dokuz ýyl soň olaryň ikisi hem ret edildi, çünki Isa hemişe ahyry başlangyç bilen kesgitleýär.

On September 11, 2001, the test of the rebellions of 1863 and 1888, became again testing truth, for they were both connected to the old paths of Jeremiah. On that date the latter rain message arrived, and the test of 1919, also arrived, for in 1919, the false gospel of a Christ who is void of any prophetic relevance was set forth as a counterfeit “peace and safety” message. When the mighty angel of Revelation chapter eighteen descended on September 11, 2001, verses one through three were fulfilled, and verses one through three represent the message of the “first voice”.

2001-nji ýylyň 11-nji sentýabrynda 1863-nji we 1888-nji ýyllardaky pitneleriň synagy ýene-de synag hakykatyna öwrüldi, çünki olaryň ikisi-de Ýeremiýanyň gadymy ýollary bilen baglanyşyklydy. Şol senede giçki ýagşyň habary geldi, şeýle hem 1919-njy ýylyň synagy-da geldi; sebäbi 1919-njy ýylda pygamberlik taýdan hiç hili ähmiýeti bolmadyk Mesih baradaky ýalan hoş habar galp “parahatçylyk we howpsuzlyk” habary hökmünde öňe sürlüpdi. Ylham kitabynyň on sekizinji bapyndaky gudratly perişde 2001-nji ýylyň 11-nji sentýabrynda inende, birinji aýatdan üçünji aýada çenli ýerine ýetdi, we birinji aýatdan üçünji aýada çenli “birinji sesiň” habaryny aňladýar.

“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

“Indi meniň Nýu-Ýorkuň umman tolkuny tarapyndan süpürilip aýryljakdygy barada aýdan sözüm gelýärmi? Muny men hiç wagt aýtmadym. Men diňe ol ýerde gat-gat bolup beýik binalaryň galdyrylýşyna seredip: ‘Reb ýeri gaty sarsdyrmak üçin galanda, nähili elhenç wakalar bolup geçer! Şonda Ylham 18:1–3 aýatlarynyň sözleri ýerine ýeter’ diýdim. Ylham kitabynyň on sekizinji baby tutuşlygyna ýeriň üstüne geljek zatlar barada duýduryşdyr. Emma Nýu-Ýorkuň başyna aýratynlykda näme geljekdigi barada maňa aýratyn bir nur berlenok; diňe şuny bilýärin: bir gün ol ýerdäki beýik binalar Hudaýyň gudratynyň öwrüp-döndermesi bilen ýykylar. Maňa berlen nurdan men dünýäde heläkçiligiň bardygyny bilýärin. Rebden bir söz, Onuň kuwwatly güýjüniň bir degeni, ine, şu äpet gurluşlary ýykar. Elhençligini göz öňüne-de getirip bilmejek wakalar bolup geçer.” Review and Herald, 1906-njy ýylyň 5-nji iýuly.

With the arrival of the angel of Revelation eighteen, the latter rain began to sprinkle, and the “prophetic debate” represented in Habakkuk chapter two, began. The debate was over two methodologies for understanding Bible prophecy, and a false and a true latter rain message. The debate ends when the “second voice” of Revelation eighteen arrives and identifies the beginning of God’s executive judgment upon modern Babylon, and calls God’s other flock out of Babylon. The arrival of the second voice marks the end of the history of the sealing of the one hundred and forty-four thousand, which is represented by the fourth abomination, that in turn represents the fourth and final generation of Laodicean Adventism as bowing down to the sun, at the soon-coming Sunday law.

Aýan boluş on sekizinji bapdaky perişdäniň gelmegi bilen giçki ýagyş sepip başlady, Habakkuk pygamberiň ikinji babynda görkezilen “pygamberlik jedeli” hem başlandy. Bu jedel Mukaddes Kitabyň pygamberliklerini düşünmegiň iki usuly, hem-de ýalan we hakyky giçki ýagyş habary hakyndady. Bu jedel Aýan boluş on sekizinji bapdaky “ikinji ses” gelende tamam bolýar; şol ses häzirki Bablyň üstünde Hudaýyň ýerine ýetiriji hökümynyň başlanýandygyny yglan edýär we Hudaýyň beýleki sürüsini Bablyň içinden çagyrýar. Ikinji sesiň gelmegi ýüz kyrk dört müňüň möhürleniş taryhynyň soňuny alamatlandyrýar; bu taryh dördünji ýigrenç bilen şekillendirilýär, ol bolsa öz gezeginde Laodikýa Adventizminiň dördünji we soňky neslini, golaýda geljek Ýekşenbe kanuny wagtynda güne tagzym edýän hökmünde görkezýär.

The deathbed of apostate Protestantism, between the descent of the angel and the closed door of 1844, typified the deathbed of Laodicean Adventism between the descent of the angel and the closed door of the soon-coming Sunday law. The prophet from Judah was buried in the same grave as the lying prophet of Bethel, and when king Josiah initiated his reform, he stood before that very grave. The reformation of king Josiah, whose name represents “the foundations of God”, began when God began to lead His last day people back to the foundations on September 11, 2001. His reform had begun when the work of restoring the temple was taken up.

Perwerde çykan protestantizmiň ölüm düşegi, perişdäniň inişi bilen 1844-nji ýyldaky ýapyk gapynyň aralygynda, perişdäniň inişi bilen tizden güýje girjek Ýekşenbe kanunynyň ýapyk gapysynyň aralygyndaky Laodikýa adwentizminiň ölüm düşeginiň nusgasy boldy. Ýahudadan bolan pygamber Beteldäki ýalançy pygamber bilen şol bir gabyrda jaýlandy, patyşa Ýoşiýa öz islahatyna girişende bolsa, hut şol gabryň öňünde durdy. Ady “Hudaýyň binýatlary” manysyny berýän patyşa Ýoşiýanyň islahaty, Hudaý 2001-nji ýylyň 11-nji sentýabrynda Öz ahyrzaman halkyny täzeden binýatlara tarap alyp barmaga başlanda başlady. Onuň islahaty ybadathanany dikeltmek işine girişilende başlapdy.

And it came to pass in the eighteenth year of king Josiah, that the king sent Shaphan the son of Azaliah, the son of Meshullam, the scribe, to the house of the Lord, saying, Go up to Hilkiah the high priest, that he may sum the silver which is brought into the house of the Lord, which the keepers of the door have gathered of the people: And let them deliver it into the hand of the doers of the work, that have the oversight of the house of the Lord: and let them give it to the doers of the work which is in the house of the Lord, to repair the breaches of the house, Unto carpenters, and builders, and masons, and to buy timber and hewn stone to repair the house. Howbeit there was no reckoning made with them of the money that was delivered into their hand, because they dealt faithfully. And Hilkiah the high priest said unto Shaphan the scribe, I have found the book of the law in the house of the Lord. And Hilkiah gave the book to Shaphan, and he read it. And Shaphan the scribe came to the king, and brought the king word again, and said, Thy servants have gathered the money that was found in the house, and have delivered it into the hand of them that do the work, that have the oversight of the house of the Lord. And Shaphan the scribe showed the king, saying, Hilkiah the priest hath delivered me a book. And Shaphan read it before the king. And it came to pass, when the king had heard the words of the book of the law, that he rent his clothes. And the king commanded Hilkiah the priest, and Ahikam the son of Shaphan, and Achbor the son of Michaiah, and Shaphan the scribe, and Asahiah a servant of the king’s, saying, Go ye, inquire of the Lord for me, and for the people, and for all Judah, concerning the words of this book that is found: for great is the wrath of the Lord that is kindled against us, because our fathers have not hearkened unto the words of this book, to do according unto all that which is written concerning us. 2 Kings 22:3–13.

Patyşa Ýoşiýanyň patyşalygynyň on sekizinji ýylynda şeýle boldy: patyşa Azalýanyň ogly, Meşullamyň agtygy, kätip Şafany Rebbiň öýüne iberip, şeýle diýdi: «Baş ruhany Hilkiýanyň ýanyna çyk-da, goý, ol Rebbiň öýüne getirilen kümşi jemlesin; gapy sakçylary ony halkdan ýygnapdyrlar. Goý, olar muny Rebbiň öýüniň işine gözegçilik edýän iş edýänleriň eline tabşyrsynlar; olar hem Rebbiň öýünde işleýän işçilere, öýüň jaýryklaryny abatlamak üçin bersinler, ýagny agaç ussalaryna, gurluşykçylara, daş ussalaryna, şeýle hem öýi abatlamak üçin agaç we ýonulan daş satyn almaga.» Emma olaryň eline tabşyrylan pul babatda olardan hasap soralmady, çünki olar wepalylyk bilen iş edýärdiler. Baş ruhany Hilkiýa kätip Şafana: «Men Rebbiň öýünde Kanun kitabyny tapdym» diýdi. Hilkiýa kitaby Şafana berdi, ol hem ony okady. Soňra kätip Şafan patyşanyň ýanyna gelip, oňa habar getirip, şeýle diýdi: «Gullaryň öýde tapylan puly ýygnadylar we ony Rebbiň öýüniň işine gözegçilik edýän iş edýänleriň eline tabşyrdylar.» Kätip Şafan patyşa habar berip: «Ruhany Hilkiýa maňa bir kitap berdi» diýdi. Soňra Şafan ony patyşanyň huzurynda okady. Şeýle boldy: patyşa Kanun kitabynyň sözlerini eşidende, eşiklerini ýyrtdy. Patyşa ruhany Hilkiýa, Şafanyň ogly Ahikama, Mihaýanyň ogly Akbora, kätip Şafana we patyşanyň hyzmatkäri Asaýa buýruk berip, şeýle diýdi: «Baryň, tapylan bu kitabyň sözleri hakynda meniň üçin, halk üçin we bütin Ýahuda üçin Rebbe ýüz tutup soraň; çünki Rebbiň bize garşy ýanan gahary uludyr, sebäbi atalarymyz bu kitapdaky sözlere gulak asmadylar we biziň hakymyzda ýazylan zatlaryň ählisine görä amal etmediler». 2 Patyşalar 22:3–13.

The prediction that a child would be born named Josiah, identifies September 11, 2001, when the mighty angel descended and led His last-day people back to the old paths. That descent had been typified by the descent of the same angel on August 11, 1840. Both descents marked a fulfillment of a prophecy of Islam. The historical figure whose name is associated with identifying in advance, and publishing the advance prediction of the fulfillment of the time prophecy of Islam found in Revelation chapter nine verse fifteen, was Josiah.

Ýoşiýa atly bir çaganyň dünýä injekdigi baradaky öňünden aýdylan habar, gudratly Perişdäniň inip, soňky günlerdäki halkyny köne ýollara yzyna ýolbaşçylyk eden 2001-nji ýylyň 11-nji sentýabryny görkezýär. Şol iniş, şol bir Perişdäniň 1840-njy ýylyň 11-nji awgustynda inişi arkaly öňünden nyşan edilipdi. Iki iniş hem Yslamyň bir pygamberliginiň ýerine ýetmegini alamatlandyrdy. Ady bilen öňünden kesgitlemek we Ylham kitabynyň dokuzynjy baby, on bäşinji aýatynda duş gelýän Yslamyň wagt pygamberliginiň ýerine ýetjekdigini öňünden neşir etmek bilen baglanyşykly bolan taryhy şahs Ýoşiýa bolupdy.

In both descents of the angel of Revelation chapter ten or eighteen, the name “Josiah” is marked. Josiah Litch presented the message of Islam that was fulfilled on August 11, 1840, and on September 11, 2001 the prophecy of the birth of a child named Josiah, that had been set forth by the disobedient prophet in the history of Jeroboam, was fulfilled in Laodicean Adventism as the angel led His last-day people back to the foundational history where the confrontation of the disobedient prophet and Jeroboam had met its fulfillment. The biblical testimony identified a prediction of a Josiah to come, and when the history typified by the disobedient prophet was repeated in 1844, his prediction of the name was once again placed into the prophetic narrative.

Ylham kitabyň onunjy ýa-da on sekizinji babyndaky perişdäniň iki inişinde-de “Ýoşiýa” ady bellenendir. Ýoşiýa Litç 1840-njy ýylyň 11-nji awgustynda ýerine ýeten Yslam baradaky habary öňe sürdi; we 2001-nji ýylyň 11-nji sentýabrynda Ýerobogamyň taryhynda boýun egmedik pygamber tarapyndan öňe goýlan, Ýoşiýa atly bir çaganyň dogulşy baradaky pygamberlik Laodikýadaky Adventizmde ýerine ýetdi; şol wagtda perişde Öz ahyrzamandaky halkyny, boýun egmedik pygamber bilen Ýerobogamyň arasyndaky garşylaşmanyň öz ýerine ýetmesini tapan düýp taryhyna gaýtaryp alyp bardy. Mukaddes Kitabyň şaýatlygy geljek Ýoşiýa barada öňünden aýdylan habary görkezdi; we boýun egmedik pygamber bilen nyşanlanan taryh 1844-nji ýylda gaýtalananda, onuň at baradaky öňünden aýdany ýene-de bir gezek pygamberlik hekaýasyna ýerleşdirildi.

On September 11, 2001, the Lion of the tribe of Judah led His last-day people back to Jeremiah’s old paths, which represented the forty-six years in which the Messenger of the Covenant had erected a temple to suddenly come to on October 22, 1844. Josiah had discovered the curse of Moses as he initiated the work of repairing the temple. The work of the one hundred and forty-four thousand is represented by Isaiah as a work of restoration.

2001-nji ýylyň 11-nji sentýabrynda Ýahuda taýpasynyň Arslany Öz soňky günler halkyny Ýermeýanyň gadymy ýollaryna yzyna alyp bardy; şol ýollar Ähtiň Habarisiniň 1844-nji ýylyň 22-nji oktýabrynda duýdansyz geljek ybadathanasyny kyrk alty ýylyň dowamynda bina edenini aňladýardy. Ýoşiýa ybadathanany abatlamak işine başlanda, Musanyň näletini ýüze çykardy. Ýüz kyrk dört müňüň işi Işaýa tarapyndan gaýtadan dikeltmek işi hökmünde şekillendirilýär.

And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. Isaiah 61:4.

Olar gadymy harabalyklary bina ederler, öňki weýrançylyklary dikelderler, köp nesilleriň harabaçylyklary bolan weýran şäherleri abatlap dikelderler. Işaýa 61:4.

The work of Josiah in repairing and restoring the temple, is the work Isaiah identifies is accomplished by God’s last-day people, for all the prophets speak more of the last days than the days in which they lived. That work was also typified by those who came out of Babylon in the time of Ezra.

Ybadathanany abatlamak we dikeltmek babatynda Ýoşyýanyň işi, Işaýa pygamberiň Hudaýyň ahyrky günlerdäki halky tarapyndan ýerine ýetirilendigini görkezýän işidir; çünki ähli pygamberler öz ýaşan günlerinden has köp ahyrky günler hakda aýdýarlar. Şol iş Ezranyň döwründe Wawilondan çykanlar tarapyndan hem öňünden nusgalanyp görkezildi.

For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem. Ezra 9:9.

Çünki biz gullardyk; emma Hudaýymyz gullugymyzda-da bizi terk etmedi, eýsem Pars patyşalarynyň öňünde bize rehim etdi: bize täzeden jan bermek, Hudaýymyzyň öýüni dikeltmek, onuň harabaçylyklaryny abatlamak hem-de Ýahudada we Iýerusalimde bize diwar bermek üçin. Ezra 9:9.

The work carried on by Ezra was accomplished when they had come out of Babylon, and it represents the work of temple restoration Josiah was doing, the work identified by Isaiah of God’s last-day people, and it began on September 11, 2001. In the Revelation John also identifies that work.

Ezra tarapyndan alnyp barlan iş, olar Wawilondan çykandan soň ýerine ýetirildi we ol Ýoşýanyň ýerine ýetirýän ybadathanany dikeltmek işini, Işaýanyň Hudaýyň ahyrzaman halky hökmünde kesgitlän işini aňladýar hem-de ol 2001-nji ýylyň 11-nji sentýabrynda başlandy. Ylham kitabynda hem Ýahýa şol işi kesgitleýär.

And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 10:8–11:3.

Asmandan eşiden sesim ýene maňa ýüzlenip şeýle diýdi: “Git-de, deňziň üstünde we ýeriň üstünde duran perişdäniň elindäki açyk kiçijik kitaby al.” Men perişdäniň ýanyna baryp, oňa: “Maňa şol kiçijik kitaby ber,” diýdim. Ol maňa şeýle diýdi: “Al-da, ony iýip goýber; ol garnyňy ajy eder, emma agzyňda bal dek süýji bolar.” Men kiçijik kitaby perişdäniň elinden alyp iýdim; ol agzymda bal dek süýjüdi, emma ony iýenimden soň garnym ajady. Soňra ol maňa: “Saňa ýene-de köp halklaryň, milletleriň, dilleriň we patyşalaryň öňünde pygamberlik etmek gerekdir,” diýdi. Maňa hasa meňzeş gamyş berildi; perişde durup şeýle diýdi: “Tur-da, Hudaýyň ybadathanasyny, gurbanlyk ýerini we onuň içinde sežde edýänleri ölçäp çyk. Emma ybadathananyň daşky howlusyny hasaba alma, ony ölçeme; çünki ol beýleki milletlere berildi; olar mukaddes şäheri kyrk iki aýlap aýak astyna salarlar. Men Öz iki şaýadyma ygtyýar bererin, olar jüýdeden geýnip, bir müň iki ýüz altmyş gün pygamberlik ederler.” Ylham 10:8–11:3.

In this passage John represents the Millerites who had eaten the message that was in the angel’s hand when He descended on August 11, 1840, but who had also suffered the bitter disappointment of October 22, 1844. Standing at the bitter disappointment of 1844, John was told that he, as a symbol of God’s last-day people, must repeat the experience represented by 1840 to 1844, thus pointing forward to September 11, 2001, and unto the soon coming Sunday law. He was told “Thou must prophesy again before many peoples, and nations, and tongues, and kings,” representing the whole world being lightened when the angel descends in Revelation eighteen, when the history of Revelation chapter ten is repeated—“line upon line.”

Bu bölekde Ýahýa 1840-njy ýylyň 11-nji awgustynda Perişdäniň elindäki habary iýen, emma 1844-nji ýylyň 22-nji oktýabryndaky ajy lapykeçligi hem başdan geçiren Milleritleri aňladýar. 1844-nji ýylyň ajy lapykeçliginiň üstünde durka, Ýahýa, Hudaýyň ahyrzamandaky halkynyň nyşany hökmünde, 1840-dan 1844-e çenli döwür bilen şekillendirilen tejribäni gaýtadan başdan geçirmelidigini, şeýlelikde 2001-nji ýylyň 11-nji sentýabryna we ýakynda geljek Ýekşenbe gününe degişli kanuna yşarat edýändigini bildi. Oňa: “Sen ýene köp halklaryň, milletleriň, dilleriň we patyşalaryň öňünde pygamberlik etmeli,” diýildi; bu bolsa Ylham kitaby on sekizinji bapda Perişde inende, bütin dünýäniň nurlanmagyny aňladýar, şol wagtda Ylham kitaby onunjy bapyň taryhy gaýtalanýar — “satra satyr.”

In connection with identifying the history that would be repeated when God’s last day people prophesied again, John was told to “rise and measure” the temple of God. His “measuring” was specifically identified, for he had been placed in the year of 1844, where his stomach was made bitter by the disappointment of October, 22. He was told to measure the temple, but to leave off the courtyard, which he was informed represented the time of the Gentiles, when they would trample down the courtyard for twelve hundred and sixty years. The twelve hundred and sixty years ended in 1798. John was to begin his measuring in 1798, and leave off the previous twelve hundred and sixty years, where the spiritual temple and spiritual Jerusalem had been trodden down. He was standing at the disappointment of 1844, so from 1798 to 1844, is forty-six years. Those forty-six years represent the temple.

Hudaýyň soňky gün halky ýene pygamberlik eden wagty gaýtalanjak taryhy kesgitlemek bilen baglanyşyklylykda, Ýohana Hudaýyň ybadathanasyny “turup ölçmek” tabşyryldy. Onuň “ölçegi” aýratynlykda görkezildi, çünki ol 1844-nji ýyla ýerleşdirilipdi; şol ýerde onuň garny 22-nji oktýabrdaky lapykeçlik sebäpli ajy edildi. Oňa ybadathanany ölçemek aýdylýardy, emma howlyny daşarda goýmalydy, sebäbi oňa onuň milletleriň wagtyny aňladýandygy, şol döwürde olaryň howlyny bir müň iki ýüz altmyş ýyl basgylap geçjekdigi habar berildi. Bir müň iki ýüz altmyş ýyl 1798-nji ýylda tamamlandy. Ýohan öz ölçegine 1798-nji ýylda başlamalydy we ondan öňki bir müň iki ýüz altmyş ýyly, ruhy ybadathananyň we ruhy Iýerusalimiň basgylanyp geçilen döwrüni, hasaba goşmaly däldi. Ol 1844-nji ýylyň lapykeçliginde durýardy; şonuň üçin 1798-nji ýyldan 1844-nji ýyla çenli döwür kyrk alty ýyldyr. Şol kyrk alty ýyl ybadathanany aňladýar.

When John, as God’s last-day people were to prophesy again, as they had done from 1840 to 1844, they would begin when the angel descended at the fulfillment of a prophecy of Islam. Their work of prophesying again would require a work of measuring the temple, and that work would represent an investigation of the “old paths”, which was the history represented by the “temple”, which began at the time of the end in 1798, and ended with the great disappointment of 1844. As they began their work of investigating Jeremiah’s old paths, which is John’s “temple of forty-six years”, the curse of Moses was found in the rubbish scattered all over the temple, and the prediction of the Josiah to come was fulfilled. The work of Josiah is also identified again by Isaiah:

Hudaýyň ahyrzamandaky halky edil 1840-dan 1844-e çenli edenleri ýaly täzeden pygamberlik etmelidigi wagtda Ýahýa, Yslamyň bir pygamberliginiň ýerine ýetmeginde perişde aşak inende, işe başlardylar. Olaryň täzeden pygamberlik etmek işi ybadathanany ölçemek işini talap ederdi, we şol iş “köne ýollaryň” derňelmegini aňladardy; bu bolsa 1798-nji ýylda, ahyrzamanyň başlan wagtynda başlap, 1844-nji ýyldaky beýik lapykeçlik bilen tamamlanan we “ybadathana” bilen şekillendirilen taryhdy. Olar Ýeremiýanyň köne ýollaryny derňemek işine, ýagny Ýahýanyň “kyrk alty ýyllyk ybadathanasyna” başlanlarynda, Musanyň näleti ybadathananyň ähli ýerine seçelen galyndylaryň arasyndan tapyldy we gelmeli Ýoşiýanyň öňünden aýdylan habary ýerine ýetdi. Ýoşiýanyň işi Işaýa tarapyndan hem täzeden kesgitlenýär:

And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. Isaiah 58:12.

Senden çykjaklar gadymy harabalyklary täzeden gurarlar; sen köp nesilleriň binýatlaryny galdyrarsyň; we saňa: Ýarygy bejeriji, ýaşar ýaly ýollary dikeldiji diýler. Işaýa 58:12.

God’s last-day people were to restore the “paths to dwell in,” which are Jeremiah’s “old paths”. They were to rebuild the old waste places, as the workers in Josiah and Ezra’s histories were accomplishing. They were to employ the methodology of “line upon line,” for they would not simply “raise up” the foundational history of Adventism, that is represented by the temple of forty-six years, but in doing so they were to “raise up the foundations of many generations.” They were to identify that every reform movement represents a foundational work, that “line upon line,” identifies the last-day foundations of 1798 to 1844. They were to repair “the breach,” and the breach represents the initial break in a vessel or a wall that opens the way for further disaster. The “breach” that was to be repaired was the rebellion of 1863.

Hudaýyň ahyrky günlerdäki halky Ýeremiýanyň “gadymy ýollary” bolan “ýaşaljak ýollary” dikeltmelidiler. Olar Ýoşýanyň we Ezra döwrüniň taryhynda zähmetkeşleriň amala aşyranlary ýaly, gadymy harabalyklary täzeden gurmalydylar. Olar “setir üstüne setir” usulyny ulanmalydylar, çünki olar diňe kyrk alty ýyllyk ybadathana bilen şekillendirilen adventizmiň düýpli taryhyny “galdyrjak” däldiler, eýsem muny etmek bilen “köp nesilleriň esaslaryny” hem “dikeltmelidiler”. Olar her bir özgertme hereketiniň düýpli bir işi aňladýandygyny, “setir üstüne setir” diýen ýörelgäniň bolsa 1798-den 1844-e çenli bolan ahyrky günleriň esaslaryny görkezýändigini kesgitlemelidiler. Olar “jaýrygy” bejermelidiler, hem-de jaýryk soňraky betbagtçylyga ýol açýan gap-gaçdaky ýa-da diwardaky ilkinji döwlüşi aňladýar. Bejerilmeli bolan “jaýryk” 1863-nji ýylyň gozgalaňydy.

When Josiah arrived on September 11, 2001 God’s last-day people returned to Jeremiah’s old paths and began to measure Millerite history. They discovered the “breach.” They identified the truth of the jewels of Miller’s dream as they built “the old waste places.” They discovered the “seven times,” as had Josiah, and they restored the truth of Leviticus twenty-six, and thus raised “up the former desolations.” When they restored the “first” and the “last” desolations of Leviticus twenty-six they then recognized that one finished in 1798 and the other in 1844. Thus their work of raising up the former desolations, was the very “rod” that was given to John that allowed him to measure the temple.

2001-nji ýylyň 11-nji sentýabrynda Ýoşiýa geleninde, Hudaýyň ahyrzamanyň halky Ýeremiýanyň gadymy ýollaryna gaýdyp geldi we Millerçi taryhy ölçäp başlamaga girişdi. Olar “ýarylşygy” tapdylar. Olar “köne harabalyklary” gurup barýarkalar, Milleriň düýşündäki gymmatbaha daşlaryň hakykatyny kesgitlediler. Olar, Ýoşiýanyň edişi ýaly, “ýedi wagty” tapdylar we Lewiler 26-njy bapdaky hakykaty dikeldip, şeýlelik bilen “ozalky weýrançylyklary” dikeldip galdyrdylar. Olar Lewiler 26-njy bapdaky “birinji” we “soňky” weýrançylyklary dikeldende, şonda olaryň biriniň 1798-nji ýylda, beýlekisiniň bolsa 1844-nji ýylda tamamlanandygyny ykrar etdiler. Şeýlelik bilen, olaryň ozalky weýrançylyklary dikeldip galdyrmak işi, Ýohanna ybadathanany ölçemäge mümkinçilik beren, oňa berlen hut şol “hasa” boldy.

The Lion of the tribe of Judah led His people back to the old paths, so they could find the latter rain message, and the latter rain message is the message of Islam of the third woe. When they ultimately discovered the two sacred tables of Habakkuk, as represented by the 1843 and 1850 pioneer charts, they saw that the foundation included the “three woes” of Revelation chapter eight, and that the second woe had concluded in the foundational history where the Millerite temple had been erected. They then recognized that the understanding of the rule of triple application of prophecies had been previously put in place by the Lion of the tribe of Judah, in order that when they returned to Jeremiah’s old paths, they could recognize “the rest and the refreshing”, which is the latter rain message of the third woe, that is identified and established with the two witnesses of the first and second woes.

Ýahuda taýpasynyň Arslany Öz halkyny gadymy ýollara gaýtaryp getirdi, şeýdip olar soňky ýagmyr habaryny tapyp bilsindiler; soňky ýagmyr habary bolsa üçünji hasratyň Yslam habarydyr. Olar ahyrsoňy 1843-nji we 1850-nji ýyllaryň öňdebaryjy çyzgylary bilen şekillendirilen Habakugyň iki mukaddes tagtasyny açanlarynda, binýadyň Ylham kitabynyň sekizinji babyndaky “üç hasraty” öz içine alýandygyny, hem-de ikinji hasratyň Millerit ybadathanasy gurlan düýpli taryhda tamamlanandygyny gördüler. Şondan soň olar pygamberlikleriň üç gezek ulanylmak düzgünine düşünjäniň öňünden Ýahuda taýpasynyň Arslany tarapyndan goýlandygyny bildiler, şeýlelik bilen, Ýeremiýanyň gadymy ýollaryna dolanyp baranlarynda, birinji we ikinji hasratlaryň iki şaýady bilen kesgitlenýän we berkidilýän üçünji hasratyň soňky ýagmyr habary bolan “dynçlygy we täzelenşi” tanap bildiler.

We will continue this study in the next article.

Bu barlagy indiki makalada dowam etdireris.

“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.

Duşman erkek we aýal doganlarymyzyň aňlaryny şu ahyrky günlerde berk durmaga taýýar edilýän bir halky taýýarlamak işinden sowmaga çalyşýar. Onuň mekir pelsepeleri aňlary şu sagadyň howplaryndan we borçlaryndan daşlaşdyrmak üçin niýetlenendir. Olar Mesihiň Öz halky üçin Ýahýa bermäge gökden gelen nuruny hiç zat hasap edýärler. Olar öňümizde duran wakalaryň aýratyn üns berilmäge ýeterlik derejede möhüm däldigini öwredýärler. Olar asmanyň gelip çykyşly hakykatyny güýjünden düşürýärler we Hudaýyň halkyny geçen tejribesinden mahrum edip, onuň ýerine ýalan bir ylym berýärler.

“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.

“«Reb şeýle diýýär: Ýollarda duruň, serediň, gadymy ýodalary soraň, ýagşy ýol nirede bolsa, şonda ýöräň».” Ýeremiýa 6:16.

“Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

Hiç kimse imanımızın temellerini—işimizin başlangıcında Söz’ün dua dolu incelenişi ve vahiy aracılığıyla atılmış olan temelleri—söküp atmaya kalkışmasın. Son elli yıl boyunca biz bu temeller üzerine bina etmekteyiz. İnsanlar yeni bir yol bulduklarını ve atılmış olandan daha sağlam bir temel koyabileceklerini sanabilirler. Fakat bu büyük bir aldanıştır. Atılmış olandan başka hiç kimse başka bir temel atamaz.

“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.

Geçmişde köp adamlar täze bir imany gurmaga, täze ýörelgeleri berkarar etmäge girişdiler. Emma olaryň guran binasy näçe wagtlap durdy? Ol tiz wagtda ýykyldy, çünki ol gaýanyň üstünde esaslandyrylmady.

“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.

“Ilkinji şägirtler adamlaryň aýdýan zatlary bilen ýüzbe-ýüz bolmaly däldilermi? Olar ýalan nazaryýetleri diňlemeli bolmadylar we soňra, ähli zady ýerine ýetirenden soň, berk durup: ‘Hiç kim goýlan binýatdan başga binýat goýup bilmez’ diýip aýtmaly bolmadylarmy?” 1 Korintoslylara 3:11.

“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.

“Şeýlelik bilen, ynamymyzyň başlangyjyny ahyra çenli berk saklamalydyrys. Bu halka Hudaý tarapyndan we Mesih tarapyndan güýçli sözler iberildi; olar bu halky dünýeden çykaryp, nokatba-nokat, häzirki hakykatyň aýdyň nury içine getirdi. Dodaklary mukaddes ot bilen deglen Hudaýyň hyzmatkärleri bu habary yglan etdiler. Ylahy söz beýan edilen hakykatyň hakykylygyna öz möhürini basdy.” Testimonies, 8-nji tom, 296, 297.