The one-hundred and forty-four thousand are represented as those who are purified by the Messenger of the Covenant, and the great multitude are represented by the white robes of martyrdom. The first of the two sacred periods of the last days identifies the work of the messenger who prepares the way for the Messenger of the Covenant, and the second period represents the work of Elijah. The first period represents the investigative judgment of the living of Laodicean Adventism and the second period represents the executive judgment of modern Rome.

Ýüz kyrk dört müň Ähtiň Perişdesi tarapyndan päklenenler hökmünde beýan edilýär, uly jemagat bolsa şehitligiň ak eşikleri bilen görkezilýär. Ahyrky günleriň iki mukaddes döwrüniň birinjisi Ähtiň Perişdesine ýol taýýarlaýan perişdäniň işini kesgitleýär, ikinji döwür bolsa Ylýasyň işini aňladýar. Birinji döwür Laodikeýa Adventizminiň diri bolanlary hakdaky derňew hökümini, ikinji döwür bolsa häzirki döwrüň Rimining ýerine ýetiriji hökümini aňladýar.

The “sign” to flee the cities in the last days has been misunderstood by Laodicean Adventism. Sister White informs us the destruction of Jerusalem from 66 to 70 AD provides an illustration of the warning sign for God’s people in the last days.

Soňky günlerde şäherlerden gaçmak baradaky “alamat” Laodikiýa Adventizmi tarapyndan nädogry düşünildi. Uýamyz Waýt bize miladydan soň 66-njy ýyldan 70-nji ýyla çenli aralykda Iýerusalimiň weýran edilmeginiň, soňky günlerde Hudaýyň halky üçin duýduryş alamatyna bir mysal berýändigini habar berýär.

“The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.

“Wagt uzakda däl, haçan-da biz, ilkinji şägirtler ýaly, çöllük we ýalňyz ýerlerde gaçybatalga gözlemäge mejbur bolarys. Rim goşunlary tarapyndan Iýerusalimiň gabalyp alynmagy Ýahudadaky mesihçilere gaçmagyň alamaty bolşy ýaly, papanyň sabadyny berjaý etmegi mejbur edýän kararda biziň milletimiziň häkimiýeti öz üstüne almagy hem biziň üçin duýduryş bolar. Şonda uly şäherleri terk etmegiň, soňra bolsa kiçi şäherleri hem taşlap, daglaryň arasynda ýalňyz ýerlerdäki çetki öýlere göçmegiň taýýarlygyny görmegiň wagty bolar.” Testimonies, 5-nji tom, 464.

The siege of Jerusalem which was the sign to flee was the first siege brought by Cestius. Cestius therefore represented a threat that was temporarily removed, for once he set the siege, he then withdrew mysteriously, and historians have never been able to determine his logic for doing so.

Gaçmak üçin alamat bolan Iýerusalimiň gabawy Cestius tarapyndan getirilen ilkinji gabawdy. Şonuň üçin Cestius wagtlaýynça aýrylan howpy aňladýardy, çünki ol gabawy gurandan soň, syrly ýagdaýda yza çekildi, we taryhçylar onuň muny etmeginiň sebäbini hiç haçan kesgitläp bilmediler.

“After the Romans under Cestius had surrounded the city, they unexpectedly abandoned the siege when everything seemed favorable for an immediate attack.” The Great Controversy, 31.

“Cestiýusyñ ýolbaşçylygyndaky rimliler şäheri gabaw astyna alanlaryndan soň, göni hüjüme derrew başlamak üçin ähli zat amatly bolup görünýän mahaly, olar garaşylmadyk ýagdaýda gabawy bes etdiler.” Beýik Göreş, 31.

In the 1880’s and 1890’s Senator Henry W. Blair from New Hampshire introduced a series of bills in Congress to designate Sunday as the National Day of Rest. These bills were commonly referred to as “Blair Sunday Bills.” Senator Blair was a strong advocate for observing Sunday as a day of rest and religious observance. He believed that a uniform day of rest would have positive moral and social effects on American society. While his efforts gained some support, especially from religious groups, they also faced opposition, including concerns about the separation of church and state.

1880-nji we 1890-njy ýyllarda Nýu-Hempşir ştatyndan senator Henri W. Bleýr Kongrese ýekşenbe gününi Milli Dynç Günü hökmünde bellemek üçin birnäçe kanun taslamasyny hödürledi. Bu taslamalar, adatça, “Bleýriň Ýekşenbe Kanun Taslamalary” diýlip atlandyrylýardy. Senator Bleýr ýekşenbe gününiň dynç güni we dini ybadat güni hökmünde berjaý edilmeginiň berk tarapdarydy. Ol birmeňzeş dynç gününiň Amerikan jemgyýetine oňyn ahlak we durmuş täsirlerini ýetirjekdigine ynanýardy. Onuň tagallalary belli bir derejede goldaw gazanan bolsa-da, esasan hem dini toparlar tarapyndan, olar şol bir wagtyň özünde garşylyga-da duçar boldy; bu garşylykların arasynda ybadathana bilen döwletiň aýry tutulmagy baradaky aladalar hem bardy.

This was the first attempt to pass Sunday legislation in the history of the earth beast that was destined to speak as a dragon when it ultimately will pass a Sunday law. It was these series of Blair bills that A. T. Jones, one of the messengers of the 1888 General Conference session, went into the halls of Congress and so eloquently opposed. After a few attempts Senator Blair lost the momentum for his push for a National Day of Rest. In direct connection with that history, and the implications of a National Day of Rest (Sunday), the historical record of the counsel of Ellen White can be reviewed.

Bu, ahyrsoňy ýekşenbe kanunyny kabul edende aagondarha ýaly gürlemäge niýetlenen ýer haýwanynyň taryhynda ýekşenbe baradaky kanunçylygy kabul etdirmek üçin edilen ilkinji synanyşykdy. Hut şol Bleýriň kanun taslamalary tapgyryna garşy 1888-nji ýyldaky Baş konferensiýa mejlisiniň habarçylarynyň biri bolan A. T. Jones Kongressiň zallaryna girip, örän çeper söz bilen garşy çykdy. Birnäçe synanyşykdan soň senator Bleýr Milli Dynç Alyş Gününi öňe itermekdäki badyny ýitirdi. Şol taryh bilen, şeýle hem Milli Dynç Alyş Gününiň (ýekşenbäniň) many-mazmuny bilen göni baglanyşykda Ellen Waýtyň maslahatlarynyň taryhy ýazgysy gözden geçirilip bilner.

What is found in the review of her warnings of the Sunday law, is serious and widely misunderstood in Laodicean Adventism. In the context of needing to be out of the cities, which in the passage just cited, she wrote that, “it will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” She repeatedly taught that God’s people needed to live in the country, but her counsels on the subject of country living before 1888 places her direction to leave the cities in the context that in the near future God’s people would need to leave the cities. After 1888, in her written direction concerning country living, she never deviated from the counsel that we should already be out of the cities.

Onuň ýekşenbe kanuny baradaky duýduryşlaryna syn edilende ýüze çykýan zat, çynlakaýdyr we Laodikýa Adventizmi içinde giňden nädogry düşünilýär. Şäherlerden çykyp gitmegiň zerurlygy bilen baglanyşykly mazmunda, ýaňy görkezilen parçanyň içinde, ol şeýle ýazdy: “şonda uly şäherleri terk etmegiň, daglaryň arasynda ýalňyz ýerlerde ýerleşen künjek öýlerine gitmek üçin kiçi şäherleri terk etmäge taýýarlyk görmegiň wagty bolar.” Ol Hudaýyň halkynyň oba ýerlerinde ýaşamalydygyny gaýta-gaýta öwretdi, emma 1888-den öň onuň oba ýaşaýşy baradaky nesihatlary, şäherlerden çykyp gitmek baradaky görkezmesini ýakyn geljekde Hudaýyň halkynyň şäherleri terk etmelidigi baradaky ýagdaýyň çäginde ýerleşdirýär. 1888-den soň, onuň oba ýaşaýşy baradaky ýazmaça görkezmelerinde, biziň eýýäm şäherlerden daşarda bolmalydygymyz baradaky nesihatdan ol hiç haçan ýüz öwürmedi.

The Blair National Day of Rest bills that arrived in history were the “sign” to leave the cities, and though the Blair bills lost the momentum necessary to accomplish the task, and withdrew into the darkness of history, the “sign” to flee had been given. It had been given at the historical waymark of the first siege, that was brought by Cestius. The soon-coming Sunday law is represented by the siege of Titus, and if any Laodicean Adventists are still in the cities when that siege arrives, they will die with the wicked.

Taryha gelip gowşan Bleriň Milli Dynç Günü baradaky kanun taslamalary şäherleri terk etmek üçin berlen “alamat” boldy; we şol Bler taslamalary bu işi amala aşyrmak üçin zerur bolan depginden mahrum bolup, taryhyň garaňkylygyna çekilip giden hem bolsa, gaçmak üçin berlen “alamat” eýýäm berlendi. Ol, Sestius tarapyndan getirilen ilkinji gabawyň taryhy bellik nokadynda berlendi. Ýakyn wagtda geljek ýekşenbe kanuny Titusyň gabawy bilen şekillendirilýär; we eger-de haýsydyr bir Laodikýa Adventistleri şol gabaw gelende henizem şäherlerde bolsalar, olar pisler bilen bile ölerler.

There are two prophetic periods in the last days. They are separated by the soon-coming Sunday law. The first period is the investigative judgment of the living in Laodicean Adventism, and the second period is the executive judgment of the whore of Rome. Those two periods are repeatedly illustrated, for it is in those two periods that the parable of the ten virgins is fulfilled to the very letter, as it was in Millerite history. The tarrying time in the parable is the tarrying time of Habakkuk chapter two, so the two periods we are considering were also illustrated by Habakkuk chapter two. The parable of the ten virgins, and Habakkuk chapter two, were fulfilled to the very letter in Millerite history, and when they were, Ezekiel chapter twelve, verses twenty-one to twenty-eight was also fulfilled.

Soňky günlerde pygamberlik döwrüniň ikisi bardyr. Olar ýakynda çykjak ýekşenbe kanuny bilen biri-birinden aýrylýar. Birinji döwür Laodikýäniň Adwentizmindäki diri bolanlaryň derňew hökümidir, ikinji döwür bolsa Rim zynahorynyň ýerine ýetiriş hökümidir. Bu iki döwür gaýtalap suratlandyrylýar, çünki Hut Millerçiler taryhynda bolşy ýaly, on gyzyň tymsaly hut şol iki döwürde sözme-söz berjaý bolýar. Tymsaldaky gijä galma wagty Habakkuk kitabynyň ikinji babyndaky gijä galma wagtydyr, şonuň üçin biziň garap geçýän şol iki döwrümiz Habakkuk kitabynyň ikinji baby arkaly hem suratlandyryldy. On gyzyň tymsaly we Habakkuk kitabynyň ikinji baby Millerçiler taryhynda sözme-söz berjaý boldy, we bu amala aşanda, Ýezekil kitabynyň on ikinji babynyň ýigrimi birinji aýatyndan ýigrimi sekizinji aýatyna çenli hem berjaý boldy.

The last eight verses from Ezekiel chapter twelve, identify a time when the “effect of every vision” will be fulfilled, at a time when God would “no longer prolong” His visions. The two periods of history that are repeated so often and identify the investigative judgment of the living in Laodicean Adventism, and the executive judgment of the whore of Tyre, is the prophetic period where every vision within the Bible reaches its perfect and final fulfillment. In that period the one hundred and forty-four thousand are established, and they represent the class that does not die, and live until Christ returns. In Luke chapter twenty-one Christ identifies a “sign” that identifies when that generation has arrived.

Hezekieliň on ikinji babynyň soňky sekiz aýaty, “her bir görnüşiň täsiriniň” amala aşjak bir wagtyny görkezýär; şol wagtda Hudaý Öz görnüşlerini indi “gaýra goýmaz”. Şeýle ýygy-ýygydan gaýtalanýan we Laodikeýa Adventizmindäki dirileriň derňew hökümini hem-de Tiriň jelep aýalynyň ýerine ýetiriji hökümini kesgitleýän taryhyň iki döwri, Mukaddes Kitabyň içindäki her bir görnüşiň kämil we ahyrky berjaý boluşyna ýetýän pygamberlik döwrüdir. Şol döwürde bir ýüz kyrk dört müň berkarar edilýär we olar ölmeýän, Mesih dolanýança diri galýan synpy aňladýar. Luka babynyň ýigrimi birinji babynda Mesih şol nesliň gelip ýetendigini görkezýän bir “alamaty” kesgitleýär.

In the two histories represented by the “sign” to flee, as set forth by Christ in connection with the abomination of desolation, two periods are marked, and their beginning and endings have a “sign” at the beginning of the period and “signs” at the ending. The “sign” that Christ identified as representing the final generation who would live until He came in the clouds is the evidence that we are now in the final generation of earth’s history.

Mesihiň weýrançylykly ýigrenji zat bilen baglanyşykda beýan eden gaçmak baradaky “alamat” arkaly görkezilen iki taryhda iki döwür bellenilýär; olaryň başlangyjy we soňy bolsa, döwrüň başynda bir “alamat” hem-de ahyrynda “alamatlar” bilen tapawutlanýar. Mesihiň Özüniň bulutlarda gelýänçä ýaşap geçjek ahyrky nesli görkezýän hökmünde kesgitlän “alamaty”, biziň häzirki wagtda ýer ýüzüniň taryhynyň ahyrky neslinde ýaşaýandygymyzyň subutnamasydyr.

In Luke chapter twenty-one, Jesus identifies the history from the three and a half years trampling down and destruction of literal Jerusalem from the year 66 unto the year 70, unto the end of the three and a half years of trampling down of spiritual Jerusalem that began in 538 and ended in 1798.

Lukanyň ýigrimi birinji babynda Isa gös-göni Iýerusalimiň b.e. 66-njy ýyldan b.e. 70-nji ýyla çenli dowam eden üç ýarym ýyllyk depelenişi we weýran edilişi bilen, 538-nji ýylda başlap 1798-nji ýylda tamamlanan ruhy Iýerusalimiň üç ýarym ýyllyk depelenişiniň soňuna çenli bolan taryhy baglanyşdyrýar.

And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled. But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:20–24.

Siz Iýerusalimiň goşunlar bilen gurşalyp alnandygyny gören wagtyňyz, onuň weýrana öwrülmeginiň golaýlandygyny biliň. Şonda Ýahudada bolanlar daglara gaçsynlar; onuň içindäkiler ondan çykyp gitsinler; oba ýerlerindäkiler hem onuň içine girmesinler. Çünki ýazylan zatlaryň hemmesi berjaý bolsun diýip, bular ar alyş günleridir. Emma şol günlerde göwreli aýallaryň hem emdirýänleriň hem halyna wah! Çünki ýurtda beýik muşakgat bolar, bu halkyň üstüne-de gazap iner. Olar gylyjyň agzy bilen ýykylarlar we ähli milletleriň arasyna ýesir alnyp gidilerler; butparaz milletleriň wagtlary dolýança, Iýerusalim olaryň aýak astynda tapdanar. Luka 21:20–24.

The “times” of the Gentiles trampling down Jerusalem is in the plural, for it represents the trampling down of literal Jerusalem that ended in the year 70, and the trampling down of spiritual Jerusalem that ended in 1798. The Gentiles represent both paganism and papalism, and it is those two powers that are the subject of the vision in the question of Daniel chapter eight, that asks, “How long.”

Iýerusalimiň butparazlar tarapyndan depegenilmeginiň “wagtlary” köplük sanda berilýär, çünki bu b.e. 70-nji ýylda tamamlanan göni manydaky Iýerusalimiň depegenilmegini, hem-de 1798-nji ýylda tamamlanan ruhy Iýerusalimiň depegenilmegini aňladýar. Butparazlar hem butparazlygy, hem-de papalygy aňladýar; we hut şol iki güýç “Näçe wagta çenli?” diýip soraýan Daniel kitabynyň sekizinji babyndaky görüşde beýan edilýän meseläniň özenidir.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

Soňra men bir mukaddesiň gepleýändigini eşitdim; we gepleýän şol belli mukaddese başga bir mukaddes şeýle diýdi: gündelik gurbanlyk, harabaçylyga getirýän ýazyk hakdaky görnüş näçe wagta çenli dowam eder? Mukaddes ýer hem-de goşun näçe wagta çenli aýak astyna salnar? Daniel 8:13.

The “times of the Gentiles” in Luke chapter twenty-one, is referring to the twenty-five hundred and twenty years of God’s vengeance upon the northern kingdom which began in 723 BC and concluded in 1798. The year 538 marks when the man of sin stood in the holy place and proclaimed that he was God, thus dividing the period into two equal periods of twelve hundred and sixty years. The second period of twelve hundred and sixty years is the same history that is marked as concluding in Luke chapter twenty-one, verse twenty-four, when the “times of the Gentiles” was fulfilled. In the historical narrative that Jesus is identifying for His disciples verse twenty-four brings the testimony given to the disciples to the “time of the end” in 1798. From there Jesus begins to identify the “signs” associated with the Millerite movement.

Lukanyň ýigrimi birinji babyndaky “Milletleriň zamanlary” diýilýäni, miladydan öňki 723-nji ýylda başlap, 1798-nji ýylda tamamlanan, Hudaýyň demirgazyk patyşalyk üstüne inderen iki müň bäş ýüz ýigrimi ýyllyk aryny aňladýar. 538-nji ýyl günä adamsynyň mukaddes ýerde durup, özüni Hudaý diýip yglan eden wagtyny belleýär; şeýlelikde bu döwür on iki ýüz altmyş ýyldan ybarat iki deň döwre bölünýär. Ikinji on iki ýüz altmyş ýyllyk döwür, Lukanyň ýigrimi birinji baby, ýigrimi dördünji aýatda “Milletleriň zamanlary” tamam bolanda gutaran diýlip bellenen şol bir taryhdyr. Isanyň Öz şägirtlerine görkezýän taryhy beýanatynda, ýigrimi dördünji aýat şägirtlere berlen şaýatlygy 1798-nji ýyldaky “ahyrzamanyň wagtyna” getirýär. Şondan soň Isa Millerçi hereketi bilen baglanyşykly “alamatlary” görkezip başlaýar.

And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. Luke 21:25–28.

Günde, aýda we ýyldyzlarda alamatlar bolar; ýerde bolsa halklaryň arasynda alada we çykalgasızlyk bolar; deňiz we tolkunlar güwüldär; adamlaryň ýürekleri gorkudan we ýeriň ýüzüne geljek zatlara garaşmakdan ejizlär; çünki asmanyň güýçleri sarsdyrylar. Şondan soň olar Ynsan Oglunyň gudrat we beýik şöhrat bilen bulutyň içinde gelýändigini görerler. Bu zatlar bolup başlamaga başlanda, başlaryňyzy galdyryp, ýokary bakaň; çünki gutulyşyňyz golaýlaşýar. Luka 21:25–28.

Jesus states that “there shall be signs,” and He identifies them as signs in the sun and moon, and in the stars, the distress of nations, the powers of heaven being shaken and then the Son of man comes in a cloud. All these “signs,” were fulfilled in the Millerite history.

Isa şeýle diýýär: «alamatlar bolar»; we Ol olary güneşde, aýda we ýyldyzlarda görülýän alamatlar, milletleriň jebir-jepasy, asmanyň güýçleriniň sarsdyrylmagy, soňra bolsa Ynsan Oglunyň buludyň içinde gelmegi hökmünde görkezýär. Şu «alamatlaryň» hemmesi Millerit taryhynda ýerine ýetdi.

“Prophecy not only foretells the manner and object of Christ’s coming, but presents tokens by which men are to know when it is near. Said Jesus: ‘There shall be signs in the sun, and in the moon, and in the stars.’ Luke 21:25. ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall, and the powers that are in heaven shall be shaken. And then shall they see the Son of man coming in the clouds with great power and glory.’ Mark 13:24–26. The revelator thus describes the first of the signs to precede the second advent: ‘There was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood.’ Revelation 6:12.

“Pygamberlik diňe bir Mesihiň gelişiniň usulyny we maksadyny öňünden aýdman, eýsem adamlaryň onuň golaýlaşandygyny nähili tanamalydyklaryny görkezýän alamatlary hem beýan edýär. Isa şeýle diýdi: ‘Günde, aýda we ýyldyzlarda alamatlar bolar.’ Luka 21:25. ‘Gün garalar, aý öz ýagtysyny bermän galar, gökdäki ýyldyzlar gaçar, asmanyň güýji sarsdyrylar. Şonda Adam Oglunyň uly güýç we şöhrat bilen bulutlarda gelýändigini görerler.’ Mark 13:24–26. Ylhamçy ikinji gelişiň öňünden boljak alamatlaryň ilkinjisini şeýle beýan edýär: ‘Uly ýer titreme boldy; gün tüýli jomanyň ýaly gara boldy, aý bolsa gan ýaly boldy.’ Ylham 6:12.”

“These signs were witnessed before the opening of the nineteenth century. In fulfillment of this prophecy there occurred, in the year 1755, the most terrible earthquake that has ever been recorded. . ..

Bu alamatlar on dokuzynjy asyryň başlanmazyndan öň şaýatlyk edildi. Bu pygamberligiň amala aşmagy hökmünde, 1755-nji ýylda, şu wagta çenli hasaba alnan ýer titremeleriň iň elhençsi bolup geçdi....

“Twenty-five years later appeared the next sign mentioned in the prophecy—the darkening of the sun and moon. What rendered this more striking was the fact that the time of its fulfillment had been definitely pointed out. In the Saviour’s conversation with His disciples upon Olivet, after describing the long period of trial for the church,—the 1260 years of papal persecution, concerning which He had promised that the tribulation should be shortened,—He thus mentioned certain events to precede His coming, and fixed the time when the first of these should be witnessed: ‘In those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light.’ Mark 13:24. The 1260 days, or years, terminated in 1798. A quarter of a century earlier, persecution had almost wholly ceased. Following this persecution, according to the words of Christ, the sun was to be darkened. On the 19th of May, 1780, this prophecy was fulfilled. . ..

“Ýigrimi bäş ýyl soň pygamberlikde agzalan indiki alamat — günüň we aýyň garalmagy ýüze çykdy. Muny has-da täsirli eden zat, onuň amala aşjak wagtynyň anyk görkezilipdi. Halasgäriň Zeýtun dagynda şägirtleri bilen eden söhbetinde, ybadathana üçin uzaga çeken synag döwrüni, ýagny papalyk yzarlamalarynyň 1260 ýylyny beýan edenden soň, ol horlugyň gysgaldyljakdygyny wada berip, Öz gelmeginden öň boljak käbir wakalary şeýle ýatlady we olaryň ilkinjisiniň haçan görülmelidigini kesgitledi: ‘Şol günlerde, şol horlukdan soň, gün garalar we aý öz ýagtysyny bermän galar’. Mark 13:24. 1260 gün, ýagny ýyl, 1798-nji ýylda tamamlandy. Ondan çärýek asyr öň yzarlama diýen ýaly bütinleý bes edilipdi. Mesihiň sözlerine görä, şol yzarlamadan soň gün garalmalydy. 1780-nji ýylyň 19-njy maýynda bu pygamberlik ýerine ýetdi....”

“Christ had bidden His people watch for the signs of His advent and rejoice as they should behold the tokens of their coming King. ‘When these things begin to come to pass,’ He said, ‘then look up, and lift up your heads; for your redemption draweth nigh.’ He pointed His followers to the budding trees of spring, and said: ‘When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.’ Luke 21:28, 30, 31.” The Great Controversy, 304, 306–308.

Mesih Öz halkyna Öz gelşiniň alamatlaryna garamaga we geljek Patyşalarynyň nyşanlaryny görenlerinde şatlanmaga buýrupdy. «Bu zatlar amala aşyp başlanda,» diýip Ol aýtdy, «onda ýokaryk serediň we başlaryňyzy galdyryň; çünki siziň gutulyşyňyz golaýlaşýar.» Ol Öz yzyna eýerijilerine ýaz paslynyň pyntyklaýan agaçlaryny görkezip şeýle diýdi: «Olar indi pyntyklap çykanda, siz muny görüp, tomsuň indi golaýdygyny özüňizden bilýärsiňiz. Şonuň ýaly-da, siz bu zatlaryň bolup geçýändigini göreniňizde, Hudaýyň Patyşalygynyň golaýdygyny biliň.» Luka 21:28, 30, 31. Uly Jedel, 304, 306–308.

The triple application of the three Rome’s identify that in the trampling down of Jerusalem by pagan Rome and then by papal Rome, the trampling down of the sanctuary and the host by modern Rome was represented by a period of either twelve hundred and sixty days (pagan Rome), or twelve hundred and sixty prophetic years (papal Rome). The symbolic twelve hundred and sixty days (forty-two months) identifying the period of modern Rome’s persecution of God’s faithful people will be each period with a singular “sign” that identifies the time of flight for the faithful of that period. Each of the three periods ends with a manifestation of several “signs,” not a singular “sign” as at the beginning of the period.

Üç Rimyň üç esse ulanylyşy şeýle kesgitleýär: butparaz Rim, soň bolsa papalyk Rim tarapyndan Iýerusalimiň depelenip geçilmeginde, häzirki zaman Rimi tarapyndan mukaddes ýeriň we goşunyň depelenip geçilmegi ýa müň iki ýüz altmyş günlik (butparaz Rim), ýa-da müň iki ýüz altmyş pygamberlik ýyly (papalyk Rim) bolan döwür arkaly şekillendirilipdi. Häzirki zaman Rimiň Hudaýa wepaly halkyny yzarlamagynyň döwrüni kesgitleýän alamatlaýyn müň iki ýüz altmyş günüň (kyrk iki aýyň) her bir döwri, şol döwrüň wepaly adamlary üçin gaçyş wagtyny görkezýän ýeke-täk bir “alamat” bilen bolar. Üç döwriň hem her biri döwrüň başynda bolşy ýaly ýeke-täk bir “alamat” bilen däl-de, birnäçe “alamatlaryň” ýüze çykmagy bilen tamamlanýar.

“It is at midnight that God manifests His power for the deliverance of His people. The sun appears, shining in its strength. Signs and wonders follow in quick succession. The wicked look with terror and amazement upon the scene, while the righteous behold with solemn joy the tokens of their deliverance. Everything in nature seems turned out of its course. The streams cease to flow. Dark, heavy clouds come up and clash against each other. In the midst of the angry heavens is one clear space of indescribable glory, whence comes the voice of God like the sound of many waters, saying: ‘It is done.’ Revelation 16:17.” The Great Controversy, 636.

“Hudaý Öz halkynyň azat edilmegi üçin Öz gudratyny hut ýarygijede aýan edýär. Gün öz doly kuwwaty bilen dogýar. Alamatlar we gudratlar yzly-yzyna tizden-tiz ýüze çykýar. Erbetler bu wakany gorky we haýranlyk bilen synlaýarlar, ýagşylarsa özleriniň azat edilmeginiň nyşanlaryny çuňňur, dabaraly şatlyk bilen görýärler. Tebigatda hemme zat edil öz ýolundan çykarylan ýalydyr. Akarsuwlar akmagyny bes edýär. Gara, agyr bulutlar galyp, biri-birine çaknyşýar. Gazaply asmanlaryň arasynda beýany mümkin däl şöhratyň bir dury giňişligi bar; şol ýerden köp suwlaryň şowhunyna meňzeş Hudaýyň sesi eşidilýär-de, şeýle diýýär: ‘Tamam boldy.’ Ylham 16:17.” Uly Dawalyş, 636.

The period of the executive judgment upon the whore of Rome begins with the lifting up of the ensign that identifies that God’s other flock that is still in Babylon should flee. That period ends with “signs and wonders.” That period begins with the “second voice” of Revelation chapter eighteen, and it ends with the voice of God. Of course, the first and second voices of Revelation chapter eighteen is the voice of Christ. The first voice identifies the beginning of the investigative judgment of the living Laodicean Adventist church, and the second voice identifies the end of that period, but also marks the beginning of the executive judgment upon the whore of Rome.

Rimiň jelep aýalynyň üstüne ýerine ýetiriş höküminiň döwri, Hudaýyň henizem Wawilonda bolan beýleki süri-siniň gaçmalydygyny görkezýän baýdagyň galdyrylmagy bilen başlanýar. Şol döwür “alamatlar we gudratlar” bilen tamamlanýar. Şol döwür Ylham kitabynyň on sekizinji babyndaky “ikinji ses” bilen başlanýar, we ol Hudaýyň sesi bilen tamamlanýar. Elbetde, Ylham kitabynyň on sekizinji babyndaky birinji we ikinji sesler Mesihiň sesidir. Birinji ses diri Laodikiýaly Adventist ybadathanasynyň derňew höküminiň başlanmagyny görkezýär, ikinji ses bolsa şol döwrüň tamamlanmagyny görkezmek bilen birlikde, Rimiň jelep aýalynyň üstüne ýerine ýetiriş höküminiň başlanmagyny hem belleýär.

The complete history is governed by the week in which Christ confirmed the covenant, and the soon-coming Sunday law is typified as the middle waymark as typified by the cross. Both histories possess the signature of Alpha and Omega, for the beginning and ending in either history is represented by God’s voice. They also represent the truth, for the middle waymark is the rebellion of the Sunday law, and the Hebrew word “truth” was created with the first, thirteenth and last letters of the Hebrew alphabet. The first voice of Revelation chapter eighteen is the voice of Christ, the last voice is the voice of God, and the voice in the middle, also being the voice of God, is also where the rebellion of the thirteenth letter is represented by the earth beast “speaking” as a dragon, as represented in Revelation chapter THIRTEEN.

Doly taryh Mesihiň ähti tassyklan hepdasy tarapyndan dolandyrylýar, hem-de ýakyn wagtda geljek Ýekşenbe kanuny haç bilen nusgalanan orta ýol bellisi hökmünde şekillendirilýär. Iki taryhyň hem Alfa bilen Omeganyň möhri bardyr, çünki her iki taryhda-da başlangyç we ahyr Hudaýyň sesi arkaly görkezilýär. Olar hakykaty hem aňladýar, sebäbi orta ýol bellisi Ýekşenbe kanunynyň pitnesidir, hem-de ýewreýçe “hakykat” sözi ýewreý elipbiýiniň birinji, on üçünji we soňky harplary bilen döredilipdir. Ylham kitabynyň on sekizinji babyndaky ilkinji ses Mesihiň sesidir, soňky ses Hudaýyň sesidir, ortadaky ses hem Hudaýyň sesi bolmak bilen, şol ýerde on üçünji harpyň pitnesi hem ýer haýwanynyň aždaha ýaly “geplemegi” arkaly görkezilýär; bu bolsa Ylham kitabynyň ON ÜÇÜNJI babynda beýan edilişi ýaly şekillendirilýär.

The ensign at the soon-coming Sunday law represents the “sign” to flee for God’s faithful, but it also identifies that the beginning of the prophetic period that ends with the ensign being lifted up must also have a “sign.” That “sign” is what Jesus identifies as evidence that the last generation of planet earth has arrived. In Luke chapter twenty-one the disciples ask what Christ meant when He identified that the temple was going to be destroyed.

Ýakyn wagtda geljek ýekşenbe güni baradaky kanunyň döwründäki baýdak, Hudaýa wepaly bolanlar üçin gaçmagyň “alamatyny” aňladýar, emma ol şol bir wagtda hem baýdagyň ýokary galdyrylmagy bilen tamamlanýan pygamberlik döwrüniň başlangyjynyň hem bir “alamatynyň” bolmalydygyny görkezýär. Şol “alamat” Isa tarapyndan ýer ýüzüniň soňky nesliniň gelip ýetendiginiň subutnamasy hökmünde görkezilýär. Luka kitabynyň ýigrimi birinji babynda şägirtler, ybadathananyň ýykyljakdygyny aýdanda, Mesihiň munuň bilen nämäni göz öňünde tutandygyny soraýarlar.

And they asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass? Luke 21:7.

Olar Ondan soradylar we şeýle diýdiler: «Mugallym, bu zatlar haçan bolar? we bu zatlar amala aşjak wagty nähili alamat bolar?» Luka 21:7.

Jesus then begins to identify the history that leads to the year 70 when the temple and city would be destroyed, and continues on to verse twenty-four where He identifies when the “times” of the Gentiles would be fulfilled.

Isa soňra ybadathananyň we şäheriň ýok ediljek biziň eramyz 70-nji ýylyna getirýän taryhy kesgitläp başlaýar we ýigrimi dördünji aýata çenli dowam edip, milletleriň “wagtlarynyň” haçan doljakdygyny görkezýär.

And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

Olar gylyjyň agzyndan geçerler, ähli halklaryň arasyna ýesir edilip alnyp gidilerler; Iýerusalim bolsa başga milletler tarapyndan, başga milletleriň wagtlary dolýança, depelenip durlar. Luka 21:24.

The idea that this verse is referring to literal Jerusalem is based upon the Catholic theological foolishness called futurism, that applies symbolic literally and places the fulfillment of the prophecies exclusively at the end of the world. The attack upon the correct application of this verse has been a major attack of Satan throughout the reading of the New Testament. Literal Jerusalem ceased to be the symbol of prophetic Jerusalem in the time of Christ, when literal prophecy changed the spiritual application. This revelation was a major teaching established by the apostle Paul. The trampling down of Jerusalem identifies the twelve hundred and sixty years of papal darkness from the year of 538 to 1798.

Bu aýatyň göni manydaky Iýerusalime degişlidigi baradaky pikir, simwoliki zady göni manyda ulanyp, pygamberlikleriň ýerine ýetmegini diňe dünýäniň ahyryna ýerleşdirýän futurizm diýilýän katolik teologik akmaklygyna esaslanýar. Bu aýatyň dogry ulanylyşyna garşy edilen hüjüm Täze Ähtiň okalyşy dowamynda Şeýtanyň esasy hüjümleriniň biri boldy. Göni manydaky Iýerusalim, Mesihiň döwründe, göni manydaky pygamberlik ruhy ulanylyşa geçende, pygamberlikdäki Iýerusalimiň nyşany bolmagyny bes etdi. Bu ylham resul Pawlus tarapyndan berkidilen esasy taglymatdy. Iýerusalimiň depelenmegi 538-nji ýyldan 1798-nji ýyla çenli bolan papalyk garaňkylygynyň müň iki ýüz altmyş ýylyny görkezýär.

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. Revelation 11:2.

Emma ybadathananyň daşyndaky howluny bolsa goýup geç-de, ony ölçeme; çünki ol başga milletlere berildi. Olar mukaddes şäheri kyrk iki aýlap aýak astyna salarlar. Ylham 11:2.

Jerusalem of prophecy ceased to be the symbol of the chosen city at the cross.

Pygamberlikdäki Iýerusalim haçda saýlanan şäheriň nyşany bolmagyny bes etdi.

“How many there are who feel that it would be a good thing to tread the soil of old Jerusalem, and that their faith would be greatly strengthened by visiting the scenes of the Saviour’s life and death! But old Jerusalem will never be a sacred place until it is cleansed by the refining fire from heaven.” Review and Herald, June 9, 1896.

Köp adamlar gadymy Iýerusalimiň topragynda ýöremegiň gowy zat boljakdygyny we Halasgärimiziň ýaşaýşy we ölümi bilen baglanyşykly ýerleri görmegiň olaryň imanyny örän güýçlendirjekdigini duýýarlar! Emma gadymy Iýerusalim gökden inýän saplaýjy ot arkaly tämizlenýänçä hiç haçan mukaddes ýer bolmaz.” Review and Herald, 1896-njy ýylyň 9-njy iýuny.

Once Jesus led the disciples to the time of the end in 1798 in verse twenty-four, He then introduced the Millerite time when the announcement of the first angel arrived into history.

Isa ýigrimi dördünji aýatda şägirtlerini 1798-nji ýylda ahyrzaman döwrüne getirenden soň, ilkinji perişdäniň yglanynyň taryha giren Millirçi döwrüni olara tanatdy.

And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. Luke 21:25–28.

Günde, aýda we ýyldyzlarda alamatlar bolar; ýer ýüzünde bolsa milletleriň üstüne çykalgasyz gam-gussa geler; deňiz bilen tolkunlar güwüldär; ýer ýüzüne geljek zatlara garaşmakdan we gorkudan adamlaryň ýürekleri ýarylar; çünki asmanyň güýçleri sarsdyrylar. Şondan soň Olar Ynsan Oglunyň güýç we beýik şöhrat bilen buludyň içinde gelýändigini görerler. Bu zatlar amala aşyp başlanda, başlaryňyzy galdyryň we ýokary serediň; çünki halas bolşuňyz golaýlap gelýändir. Luka 21:25–28.

The signs that introduced the Millerite history were fulfilled in agreement with the never-failing power of God’s Word.

Miller hereketiniň taryhyny başlatan alamatlar, Hudaýyň Sözüniň hiç wagt ýalňyşmaýan güýjüne laýyklykda ýerine ýetirildi.

“The signs in the sun, moon, and stars have been fulfilled.” Review and Herald, November 22, 1906.

“Günde, aýda we ýyldyzlarda bolan alamatlar ýerine ýetirildi.” Review and Herald, 1906-njy ýylyň 22-nji noýabry.

We will continue Luke chapter twenty-one in the next article.

Biz indiki makalada Luka kitabynyň ýigrimi birinji baby boýunça sözümiizi dowam etdireris.

“December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.

“1848-nji ýylyň 16-njy dekabrynda Reb maňa asmanyň güýçleriniň sarsdyrylmagy hakda bir görnüş berdi. Men gördüm: Reb Matta, Markus we Lukada ýazga alnan alamatlary berende, ‘asma’ diýende, asmany göz öňünde tutýardy, ‘ýer’ diýende hem ýeri göz öňünde tutýardy. Asmanyň güýçleri gün, aý we ýyldyzlardyr. Olar asmanlarda höküm sürýärler. Ýeriň güýçleri bolsa ýeriň üstünde höküm sürýänlerdir. Asmanyň güýçleri Hudaýyň sesi bilen sarsdyrylar. Şonda gün, aý we ýyldyzlar öz ýerlerinden gozgalyp çykarlar. Olar ýok bolup gitmezler, emma Hudaýyň sesi bilen sarsdyrylar.

“Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.

“Garaňky, agyr bulutlar peýda bolup, biri-birine çaknyşdy. Asman giňişligi açylyp, yza towlandy; soňra biz Oriondaky açyk giňişlikden ýokary bakyp bildik, Hudaýyň sesi şol ýerden geldi. Mukaddes Şäher şol açyk giňişlik arkaly aşak iner. Men indi ýer ýüzüniň güýçleriniň sarsdyrylýandygyny we wakalaryň tertip boýunça bolup geçýändigini gördüm. Uruş, uruş myş-myşlary, gylyç, açlyk we mergi ilki ýer ýüzüniň güýçlerini sarsdyrýar; şondan soň Hudaýyň sesi güneşi, aýy we ýyldyzlary, şeýle hem bu ýeri sarsdyrar. Men Ýewropadaky güýçleriň sarsdyrylmagynyň, käbirleriniň öwredişi ýaly, asmanyň güýçleriniň sarsdyrylmagy däldigini, eýsem gaharly milletleriň sarsdyrylmagydygyny gördüm.” Early Writings, 41.