When the light of Daniel chapter eleven, verses forty through forty-five was unsealed at the time of the end in 1989, the enemies of truth provided a resistance that allowed God to reveal truths to defend the basic premises of the passage in the book of Daniel that then became the subject and focus of Satan’s attacks. That controversy over truth and error in that history was used by the Holy Spirit to identify certain prophetic rules that would further increase the knowledge that had been unsealed and was thereafter to test the final generation of earth’s history. We have been considering “triple applications of prophecy,” and identifying those applications as a primary rule that was revealed from the process of resistance that was presented by Satan during those past days. That controversial process is identified as the “shaking,” by Sister White.

1989-njy ýylda ahyrzaman wagtynda Daniýel kitabynyň on birinji bap, kyrkdan kyrk bäşinji aýatlarynyň nury açylanda, hakykatyň duşmanlary şeýle bir garşylyk görkezdiler welin, şol garşylyk Hudaýa Daniýel kitabyndaky bu parçanyň esasy binýatlaryny goramak üçin hakykatlary aýan etmäge mümkinçilik berdi; şol parça soňra Şeýtanyň hüjümleriniň temasy hem-de üns merkezine öwrüldi. Şol taryhdaky hakykat bilen ýalňyşyň arasyndaky çekişme Mukaddes Ruh tarapyndan, öň açylan bilimi has-da artdyrjak we ondan soň ýer ýüzüniň taryhynyň soňky neslini synagdan geçirjek käbir pygamberlik düzgünlerini kesgitlemek üçin ulanyldy. Biz “pygamberligiň üç gatly ulanylyşlaryny” gözden geçirýäris we şol ulanylyşlary, geçmişdäki şol günlerde Şeýtan tarapyndan görkezilen garşylygyň dowamynda aýan edilen esasy bir düzgün hökmünde kesgitleýäris. Uýam Waýt tarapyndan şol jedelli ýagdaý “sarsdyryş” diýlip atlandyrylýar.

“I was pointed to the providence of God among His people and was shown that every trial made by the refining, purifying process upon professed Christians proves some to be dross. The fine gold does not always appear. In every religious crisis some fall under temptation. The shaking of God blows away multitudes like dry leaves. Prosperity multiplies a mass of professors. Adversity purges them out of the church. As a class, their spirits are not steadfast with God. They go out from us because they are not of us; for when tribulation or persecution arises because of the word, many are offended.” Testimonies, volume 4, 89.

“Meniň ünsüm Hudaýyň Öz halkynyň arasyndaky ylahy tagallasy tarapyna çekildi we maňa görkezildi: arassalaýan, päkleýän işiň özüni Hristian diýip ykrar edýänleriň üstünden geçirýän her bir synagy olaryň käbirleriniň posadandygyny subut edýär. Arassa altyn hemişe-de görünip durmaýar. Her bir dini çökgünlikde käbirleri synag astynda ýykylýar. Hudaýyň sarsdyryşy köp sanly adamlary gurak ýapraklar kimin uçuryp taşlaýar. Eşretli ýagdaý özüni imanly diýip görkezýänleriň köpçüligini artdyrýar. Mätäçlik bolsa olary ýygnakdan arassalap çykarýar. Topar hökmünde olaryň ruhlary Hudaýa wepaly hem sarsmaz däldir. Olar biziň aramyzdan çykýarlar, çünki olar biziňkilerden däldir; sebäbi sözüň hatyrasyna muşakgat ýa-da yzarlama ýüze çykanda, köpler büdreýärler.” Testimonies, 4-nji jilt, 89.

The “shaking” is produced when truth is unsealed by the Lion of the tribe of Judah and thereafter introduced.

“Silkinme”, hakykat Ýahuda taýpasynyň Arslany tarapyndan açylyp, şondan soň yglan edilende ýüze çykýar.

“I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.” Early Writings, 271.

“Men gören sarsylmamyň manysyny soradym, we maňa onuň Hakykat Şaýadynyň Laodikeliilere beren nesihaty bilen talap edilen göni şaýatlyk sebäpli boljakdygy görkezildi. Bu, ony kabul edýäniň ýüregine täsir eder we ony ölçegi beýgeltmäge hem-de göni hakykaty jar etmäge alyp barar. Käbirleri bu göni şaýatlygy göterip bilmezler. Olar oňa garşy galarlar, ine, Hudaýyň halkynyň arasynda sarsylma döredjek zat hem şu bolar.” Early Writings, 271.

The introduction of “truth” always causes a shaking, and the truth which was unsealed in 1989, did that very thing. One of the benefits of the resistance brought against the truth was the development of a set of rules to establish the increase of knowledge through the years that followed 1989. The development of the rules, parallel the development of a set of rules in the period of the Millerites. All the triple applications of Bible prophecy contribute to the clarity of the events of the last days.

“Hakykatyň” girizilmegi hemişe bir sarsgyny döredýär, we 1989-njy ýylda möhri açylan hakykat hem hut şony etdi. Hakykata garşy görkezilen garşylygyň getirýän peýdalarynyň biri, 1989-njy ýyldan soňky ýyllarda bilimiň artmagyny berkarar etmek üçin düzgünleriň toplumynyň işlenip düzülmegi boldy. Düzgünleriň işlenip düzülmegi Milleritleriň döwründe bir düzgünler toplumynyň emele gelişine ugurdaşdyr. Mukaddes Kitap pygamberliginiň ähli üç gatly ulanylyşlary soňky günleriň wakalarynyň aýdyňlygyna goşant goşýar.

The triple applications of Rome and Babylon establish the relationship of the woman and the beast she rides upon and reigns over during the history of the Sunday law crisis, which is also the history of God’s executive judgment upon the whore of Babylon.

Rimiň we Wawilonyň üç gatlakly ulanylyşy, aýalyň hem-de onuň münen we üstünden höküm sürýän wagşy haýwanynyň ýekşenbe kanuny krizisiniň taryhyndaky özara baglanyşygyny berkidýär; bu taryh şol bir wagtda Hudaýyň Wawilonyň jelebine garşy ýerine ýetirýän höküminiň hem taryhydyr.

The triple applications of “the messenger that prepares the way for the Messenger of the Covenant,” and also of “Elijah,” identify the work, and the message in the two periods that illustrate the close of probation in the last days. The first period begins with the first voice of Revelation chapter eighteen, which represents the beginning of the investigative judgment of the living for Laodicean Adventism, and the last period begins with the second voice of Revelation chapter eighteen, which represents the executive judgment of the whore of Babylon.

“Ylalaşygyň Habarçysy üçin ýoly taýýarlaýan habarçy” diýilýän jümläniň, şeýle hem “Ylýas” adynyň üç gatly ulanylyşy, ahyrky günlerde synag möhletiniň tamamlanmagyny görkezýän iki döwürde alnyp barylýan işi we habary anyklaýar. Birinji döwür Ylham kitabynyň on sekizinji babyndaky birinji ses bilen başlanýar; bu ses Laodikiýaçylaryň Adventizmi üçin ýaşaýanlaryň derňew höküminiň başlanmagyny aňladýar. Iň soňky döwür bolsa Ylham kitabynyň on sekizinji babyndaky ikinji ses bilen başlanýar; bu ses Bawilonyň zynaçysyna çykaryjy hökmi aňladýar.

The triple applications of Rome and Babylon represent the external history of God’s last-day people, while the triple applications of Elijah and the messenger who prepares the way represent the internal history of God’s last day people. The triple application of the three Woes, identifies the message that runs through both periods that together represent the closing period of judgment, which begins with the house of God, and thereafter upon those outside God’s house. The three Woes identify that Islam is the message of the latter rain, and also the tool of judgment God employs for those who enforce the worship of the sun upon all mankind. The close of judgment represents “the days of God’s vengeance,” both upon His apostate church and the wicked outside of His church.

Rimiň we Wawilonyň üç gezek ulanylyşy Hudaýyň ahyrzaman halkynyň daşky taryhyny aňladýar, Eliýanyň hem-de ýoly taýýarlaýan ilçiniň üç gezek ulanylyşy bolsa Hudaýyň ahyrzaman halkynyň içki taryhyny aňladýar. Üç Belaň üç gezek ulanylyşy, bilelikde hökümüň tamamlaýjy döwrüni aňladýan bu iki döwrüň ikisinden hem geçýän habary kesgitleýär; ol höküm Hudaýyň öýünden başlanýar, soňra bolsa Hudaýyň öýüniň daşyndakylara ýetýär. Üç Bela Yslamyň soňky ýagşyň habarydygyny, şeýle hem ähli adamzadyň üstüne güneşe sežde etmegi mejbur edýänleriň garşysyna Hudaýyň ulanýan höküm guralydygyny görkezýär. Hökmüň soňy, Onuň dönük ybadathanasynyň üstüne-de, ybadathanasynyň daşyndaky erbetleriň üstüne-de gelen “Hudaýyň ar alyş günlerini” aňladýar.

When Jesus first began His ministry at the church in Nazareth He employed Isaiah chapter sixty-one to define His ministry, message and work, which included the identification of the time of God’s vengeance. His ministry, message and work prefigured the ministry, message and work of the one hundred and forty-four thousand, for they prophetically follow the Lamb whithersoever He goeth.

Isa Mesih Nazaretdeki ybadathanada Öz hyzmatyna ilkinji gezek başlayanynda, Öz hyzmatyny, habaryny we işini kesgitlemek üçin Işaýa pygamberiň altmyş birinji babyndan peýdalandy; munuň içine Hudaýyň ar alyşynyň wagtynyň görkezilmegi hem girýärdi. Onuň hyzmaty, habary we işi ýüz kyrk dört müňüň hyzmatyny, habaryny we işini öňünden şekillendirýärdi; çünki olar pygamberlik taýdan Guzynyň nirä gitse, şonuň yzyndan gidýärler.

The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. 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. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. Isaiah 61:1–6.

Rebbi Hökümdar Rebbiň Ruhy meniň üstümdedir; çünki Reb meni ýumşaklara hoş habary wagyz etmäge mesh etdi; Ol meni göwni döwükleri saramaga, ýesirlere azatlygy, daňylanlara zyndanyň açylmagyny yglan etmäge iberdi; Rebbin makbul ýylyny we Hudaýymyzyň ar alyş gününi yglan etmäge; ähli ýas tutýanlara teselli bermäge; Sionda ýas tutýanlara külüň ýerine gözellik, ýasyň ýerine şatlyk ýagy, gaýgy ruhunyň ýerine öwgi lybasyny bermäge; olar adalat agaçlary, Rebbiň şöhratlanmagy üçin Onuň eken nahallary diýlip atlandyrylsynlar. Olar köne harabalyklary gurarlar, öňki weýrançylyklary dikelderler we köp nesilleriň harabalyklary bolan weýran şäherleri abatlap dikelderler. Yat adamlar durup, süriňizi bakarlar, keseki halklaryň ogullary bolsa siziň ýer sürüjileriňiz we üzümçiligiňizde işleýänleriňiz bolarlar. Emma siz Rebbiň Ruhanylary diýlip atlandyryljaksyňyz; adamlar size Hudaýymyzyň Hyzmatkärleri diýerler; siz başga milletleriň baýlyklaryny iýersiňiz we olaryň şöhraty bilen buýsanarsyňyz. Işaýa 61:1–6.

Jesus was anointed at His baptism, and that waymark typifies September 11, 2001 when the anointing of the Holy Spirit began to descend upon those who recognized that the outpouring of the latter rain in the last days had been typified by the history of the Millerites, which were the old waste places that the one hundred and forty-four thousand would build again, once they returned to Jeremiah’s old paths.

Isa Öz çok suwa çümdürilişinde mesh edildi, hem şol ýol görkezijisi 2001-nji ýylyň 11-nji sentýabryny nyşanlaýar; şol wagt Mukaddes Ruhuň mesh edişi ahyrky günlerde giçki ýagmyryň dökülmeginiň Milleritleriň taryhy bilen nusgalandyrylandygyny ykrar edenleriň üstüne inip başlady. Milleritler bolsa ýüz kyrk dört müň adamyň Ýeremiýanyň köne ýollaryna dolanyp gelenden soň täzeden gurjak gadymy harabalyklarydy.

The message of Christ’s righteousness from the rebellion of 1888 again became present truth, and the message from the rebellion of 1888 was the good tidings that has the power to bind up broken hearts, but which is powerless to open the hard hearts of those who have eyes to see, but perceive not, and who have ears to hear, but understand not. The message of Christ’s righteousness from the rebellion of 1888 was also the message to Laodicea which then arrived again to open the prison door of those who were captives of sin by the One who has the power to open the doors that no man can open, and shut the doors that no man can close.

1888-nji ýylyň pitnesinden soň Mesihiň dogrulygy baradaky habar ýene-de häzirki hakykat boldy, we 1888-nji ýylyň pitnesinden gelen bu habar döwük ýürekleri saramaga güýji bolan hoş habar bolupdy, emma görmäge gözleri bolup-da görmeýänleriň hem-de eşitmäge gulaklary bolup-da düşünmeýänleriň gaty ýüreklerini açmaga güýji ýokdy. 1888-nji ýylyň pitnesinden gelen Mesihiň dogrulygy baradaky habar, şeýle hem, Laodikiýa iberilen habar bolup, soňra ýene-de geldi; günäniň ýesiri bolanlaryň türme gapysyny, hiç bir adamyň açyp bilmeýän gapylaryny açmaga we hiç bir adamyň ýapyp bilmeýän gapylaryny ýapmaga güýji bolan Şol Biri tarapyndan açmak üçin geldi.

On September 11, 2001 those who were to present those good tidings, were also to proclaim the acceptable year of the Lord and the day of God’s vengeance. The year of the Lord’s acceptance also began at that time, and He is fully willing to accept a Laodicean’s repentance, until the day of God’s vengeance arrives at the soon coming Sunday law in the United States. Then His vengeance will be manifested upon a church that refused to know the time of her visitation, and simultaneously the progressive judgment upon the whore of Babylon begins.

2001-nji ýylyň 11-nji sentýabrynda şol hoş habary yglan etmeli bolanlar Rebbiň makbul ýylyny hem-de Hudaýyň ar alyş gününi-de yglan etmeli boldular. Rebbiň kabul ediş ýyly hem şol wagtda başlandy, we Ol, Hudaýyň ar alyş güni ABŞ-da tizden güýje girjek ýekşenbe kanuny bilen gelýänçä, Laodikýäniň bir agzasynyň tobasyny kabul etmäge doly taýýar. Şondan soň, Ol Öz zyýarat edilen wagtyny tanamakdan ýüz öwüren bir ybadathananyň üstünde ar alyşyny ýüze çykarar, we şol bir wagtda Wawilon fahişesiniň üstündäki tapgyrlaýyn höküm başlanar.

In the day of His acceptance, He promises to comfort all that mourn, and those who mourn in Jerusalem are illustrated in Ezekiel chapter nine. Their comfort is brought about by the Comforter, through the reception of the latter rain message which is then being poured upon them. But only if they recognize the rain. Once they possess the Comforter, and accomplish the work of building the old waste places, through the methodology of “line upon line,” that is illustrated in the passage of Isaiah as the work of placing the line of prophecy that represents the desolation of sacred history, upon another line of prophecy which illustrates a desolation. In that work they raise up the desolations of many generations. Then the “strangers” will respond to those that mourn, who are lifted up as an ensign, for the strangers to see.

Onuň makbul görlen gününde, Ol ähli aglaýanlara teselli bermegi wada berýär; Iýerusalimde aglaýanlar bolsa Hezgiýel kitabynyň dokuzynjy babynda şekillendirilýär. Olaryň tesellisi Teselli Beriji arkaly, şol wagt olaryň üstüne guýulýan soňky ýagmyr habaryny kabul etmek bilen amala aşýar. Emma bu diňe olaryň şol ýagmyry tanamagy şerti bilen mümkindir. Olar Teselli Berijä eýe bolansoňlar we “setir üstüne setir” usuly arkaly gadymy weýran ýerleri gurmak işini ýerine ýetirensoňlar, bu Işaýa kitabyndaky parçanyň içinde mukaddes taryhyň weýrançylygyny aňladýan pygamberlik setirini, bir weýrançylygy görkezýän başga bir pygamberlik setiriniň üstüne goýmak işi hökmünde şekillendirilýär. Şol işde olar köp nesilleriň weýrançylyklaryny galdyrýarlar. Şonda “ýat adamlar” aglaýanlara jogap bererler; çünki olar ýat adamlaryň görmegi üçin nyşan hökmünde ýokary galdyrylýarlar.

Christ’s proclamation of His work and ministry, as set forth in Isaiah chapter sixty-one, is the work and ministry of the one hundred and forty-four thousand. That work has been illustrated in the sacred reform movements, and in 1989, the time of the end arrived that all the previous “times of the end” had prefigured. Just as one verse, Daniel chapter eight, verse fourteen was identified as the foundation and central pillar of the Millerite movement, the verse that is the foundation and central pillar of the movement of Future for America is Daniel chapter eleven, verse forty. For the Millerites, the light of the central pillar was represented as the light of the vision of the Ulai River, and for the movement of Future for America the light of the central pillar was represented as the light of the vision of the Hiddekel River.

Işaýa pygamberiň altmyş birinji babynda beýan edilişi ýaly, Mesihiň Öz işi we gullugy barada eden yglany, ýüz kyrk dört müňüň işi we gullugydyr. Şol iş mukaddes özgertme hereketlerinde şekillendirilip görkezildi, hem-de 1989-njy ýylda, ozalky ähli “ahyryň wagtlarynyň” öňünden şekillendirip görkezýän ahyryň wagty gelip ýetdi. Nädip ki, bir aýat — Daniýel kitabynyň sekizinji baby, on dördünji aýaty — Millerçilik hereketiniň binýady we merkezi sütüni hökmünde kesgitlenen bolsa, edil şonuň ýaly hem “Future for America” hereketiniň binýady we merkezi sütüni bolan aýat Daniýel kitabynyň on birinji baby, kyrkynjy aýatdyr. Millerçiler üçin merkezi sütüniň ýagtylygy Ulai derýasynyň görnüşiniň ýagtylygy hökmünde görkezilen bolsa, “Future for America” hereketi üçin merkezi sütüniň ýagtylygy Hiddekel derýasynyň görnüşiniň ýagtylygy hökmünde görkezildi.

“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

“Danyýele Hudaýdan gelen yşyk aýratyn-da şu soňky günler üçin berildi. Onuň Şinar ýurdunyň uly derýalary bolan Ulaý bilen Hiddekeliň kenarlarynda gören görnüşleri indi ýerine ýetirilmek işinde bolup dur, we öňünden aýdylan ähli wakalar tiz wagtdan amala aşar.” Testimonies to Ministers, 112.

The light of both the visions represented by the two rivers is linked together, and comes to pass in the last days. Their mutual “link” represents the combination of human and divine, which is the message that Sister White repeatedly identifies as Christ’s message in the context that humanity combined with divinity does not sin. The two rivers represent that very linkage.

Iki derýa arkaly görkezilen iki görnüşiň nury özara baglanyşyklydyr we ahyrzamanda amala aşýar. Olaryň özara “baglanyşygy” ynsan bilen ylahynyň birleşigini aňladýar; bu bolsa, White uýanyň gaýta-gaýta Mesihiň habary diýip kesgitleýän habarydyr, ýagny ylahylyk bilen birleşen ynsanlyk günä etmeýär diýen manydadyr. Iki derýa hut şol baglanyşygyň özüni görkezýär.

“Nothing less than perfect obedience can meet the standard of God’s requirement. He has not left His requirements indefinite. He has enjoined nothing that is not necessary in order to bring man into harmony with Him. We are to point sinners to His ideal of character and to lead them to Christ, by whose grace only can this ideal be reached.

“Taňrynyň talap edýän ölçegine diňe kämil boýun egmek laýyk gelýär. Ol Öz talaplaryny näbellilikde goýmady. Ol adamy Özi bilen sazlaşyga getirmek üçin zerur bolmadyk hiç bir zady buýurmandyr. Biz günäkärlere Onuň häsiýet baradaky kämil nusgasyny görkezmeli we olary diňe Onuň merhemeti arkaly ýetip bolýan bu nusga ugrunda Mesihe alyp barmalydyrys.

“The Saviour took upon Himself the infirmities of humanity and lived a sinless life, that men might have no fear that because of the weakness of human nature they could not overcome. Christ came to make us ‘partakers of the divine nature,’ and His life declares that humanity, combined with divinity, does not commit sin.

Halasgär Öz üstüne adamzadyň ejizliklerini aldy we günäsiz bir ömür ýaşady; şonuň üçin adamlar, ynsan tebigatynyň gowşaklygy sebäpli üstün çykyp bilmejekdiklerinden gorkmasynlar. Mesih bizi “ylahy tebigatyň şärigi” etmek üçin geldi, we Onuň ýaşaýşy, ynsanlygyň ylahylyk bilen birleşende günä etmeýändigini yglan edýär.

“The Saviour overcame to show man how he may overcome. All the temptations of Satan, Christ met with the word of God. By trusting in God’s promises, He received power to obey God’s commandments, and the tempter could gain no advantage. To every temptation His answer was, ‘It is written.’ So God has given us His word wherewith to resist evil. Exceeding great and precious promises are ours, that by these we ‘might be partakers of the divine nature, having escaped the corruption that is in the world through lust.’ 2 Peter 1:4.

“Halasgär adamyň nädip ýeňip biljekdigini görkezmek üçin ýeňdi. Mesihiň Şeýtanyň ähli synaglaryna Hudaýyň Sözi bilen garşy durdy. Hudaýyň wadalaryna bil baglap, Ol Hudaýyň buýruklaryna boýun bolmak üçin güýç aldy, we synaýjy hiç hili artykmaçlyk gazanyp bilmedi. Her bir synaga Onuň jogaby: ‘Ýazylandyr’ boldy. Şeýlelikde, Hudaý bize-de erbetlige garşy durmak üçin Öz Sözüni berdi. Örän beýik we gymmatly wadalar biziňkidir; şolar arkaly biz ‘yşyk-höwesiň üsti bilen dünýäde bar bolan çüýrüklikden gutulyp, ylahy tebigata şärik bolarys.’ 2 Petrus 1:4.”

“Bid the tempted one look not to circumstances, to the weakness of self, or to the power of temptation, but to the power of God’s word. All its strength is ours. ‘Thy word,’ says the psalmist, ‘have I hid in mine heart, that I might not sin against Thee.’ ‘By the word of Thy lips I have kept me from the paths of the destroyer.’ Psalm 119:11; 17:4.” The Ministry of Healing, 181.

“Synaga duşen kişä şulara garamasın: ýagdaýlara, öz-özüniň zäifligine ýa-da synagyň güýjüne däl, eýsem Hudaýyň sözüniň güýjüne baksyn. Onuň ähli güýji biziňkidir. Zebur aýdýar: ‘Saňa garşy günä etmäýin diýip, Sözüňi ýüregimde gizledim.’ ‘Dodaklaryňyň sözi bilen men heläk edijiniň ýollaryndan özümi sakladym.’ Zebur 119:11; 17:4.” The Ministry of Healing, 181.

The increase of knowledge in 1798 and in 1989, represented an unsealing of God’s prophetic Word. His Word supplies the power to overcome as He overcame, and “His life declares that humanity, combined with divinity, does not commit sin.” The vision of the Ulai River is the marah vision of His appearance, that is represented by the prophecy of the twenty-three hundred days. The vision of the Hiddekel River is the chazon vision of prophetic history, that is represented by the twenty-five hundred and twenty year prophecy. The marah vision represents divinity and the chazon vision represents humanity.

1798-nji ýylda we 1989-njy ýylda bilimiň artmagy Hudaýyň pygamberlik Sözüniň açylmagyny aňladýardy. Onuň Sözi, Özüniň ýeňşi ýaly ýeňmek üçin güýji berýär, we «Onuň ýaşaýşy adamzadyň, ylahylyk bilen birleşdirilende, günä etmeýändigini yglan edýär». Ulai derýasynyň görnüşi, Onuň peýda bolşunyň marah görnüşidir; bu bolsa iki müň üç ýüz gün baradaky pygamberlik bilen görkezilýär. Hiddekel derýasynyň görnüşi, pygamberlik taryhynyň chazon görnüşidir; bu bolsa iki müň bäş ýüz ýigrimi ýyl baradaky pygamberlik bilen görkezilýär. Marah görnüşi ylahylygy, chazon görnüşi bolsa adamzady aňladýar.

Both the rivers of ancient Shinar, which are the Ulai and the Hiddekel, or what is known today as the Tigris and the Euphrates ultimately merge into the Shatt al-Arab waterway in southern Iraq, and the Shatt al-Arab then empties into the Persian Gulf. Jesus employs the physical and natural to represent the spiritual, and the visions associated with the two rivers that are now in the process of fulfillment, represent a linkage of the human and the divine that occurs as they are reaching the conclusion of their travel to the sea. This truth is established in the beginning of the two prophecies that are represented by the two visions of Daniel chapter eight, verses thirteen and fourteen. One vision is the question, the other is the answer, and logically they cannot be separated.

Gadymy Şinaryň iki derýasy, ýagny Ulai we Hiddekel, ýa-da häzirki wagtda belli bolşy ýaly Tigris bilen Ýewfrat, ahyrsoňunda Yragyň günortasyndaky Şatt al-Arab suw ýolunda birleşýärler, soňra bolsa Şatt al-Arab Pars aýlagyna guýýar. Isa ruhany hakykaty beýan etmek üçin bedeni we tebigyny ulanýar, hem-de häzirki wagtda ýerine ýetirilmek döwründe bolan şol iki derýa bilen baglanyşykly görnüşler, olaryň deňze tarapky ýolunyň soňuna ýetip barýarkalar ýüze çykýan ynsan bilen ylahynyň baglanyşygyny aňladýar. Bu hakykat Danieliň sekizinji babyndaky on üçünji we on dördünji aýatlarda beýan edilen iki görnüş arkaly görkezilen iki pygamberligiň başynda berkidilýär. Bir görnüş soragdyr, beýlekisi jogapdyr, şonuň üçin hem logiki taýdan olary biri-birinden aýryp bolmaz.

The vision of humanity, identifying the trampling down of the sanctuary and host, began in the year 677 BC, and the vision of divinity, that identifies the appearance of Christ, began in the year 457 BC. The linkage of divinity and humanity is represented by the two hundred and twenty years, that connects the two starting points of the two visions. Two hundred and twenty is a symbol of “the linkage of humanity with divinity,” and is also represented by the linkage of the increase of knowledge at the time of the end in 1798, with the increase of knowledge at the time of the end in 1989.

Adamzat baradaky görnüş, mukaddes ýeriň we goşunyň depelenip basylmagyny görkezýän görnüş, miladydan öňki 677-nji ýylda başlandy; Mesihiň peýda bolşuny görkezýän ylahyýet baradaky görnüş bolsa, miladydan öňki 457-nji ýylda başlandy. Ylahyýet bilen adamzadyň arabaglanyşygy, iki görnüşiň iki başlangyç nokadyny baglanyşdyrýan iki ýüz ýigrimi ýyl bilen aňladylýar. Iki ýüz ýigrimi, “adamzadyň ylahyýet bilen arabaglanyşygynyň” nyşanydyr, şeýle hem ol ahyrzamanyň wagtyndaky bilim ösüşiniň 1798-nji ýylda bolşy bilen, ahyrzamanyň wagtyndaky bilim ösüşiniň 1989-njy ýylda bolşunyň arabaglanyşygy arkaly hem görkezilýär.

The formalized message derived from the increase of knowledge in 1798, was first presented by Miller in 1831 (and then in the Vermont Telegraph newspaper in 1833). 1831 is two hundred and twenty years after the publishing of the King James Bible in the year 1611. The King James Bible represented a twofold document of the Old and New Testaments. The beginning and ending of the two hundred-and twenty-years “linked” a divine publication with a human publication. The human publication’s information was derived from the divine light that was unsealed at the time the end in 1798, and then was formalized through the work of a human instrument, who had begun to publish it in 1831. It was a divine publication, with a divinely sealed message, that was afterward unsealed by humanity, and thereafter presented by a human instrument. The Hebrew word translated as “publish” in God’s word means to call out to cry (unto), (be) famous, guest, invite, mention, (give) name, preach, proclaim, pronounce, publish. Miller began to publish his message in 1831, then in 1833 it was literally published in the Vermont Telegraph.

1798-nji ýylda bilimiň artmagyndan gelip çykan resmileşdirilen habar ilki 1831-nji ýylda Miller tarapyndan hödürlendi (soňra bolsa 1833-nji ýylda Vermont Telegraph gazetinde çap edildi). 1831-nji ýyl, 1611-nji ýylda King James Injiliniň neşir edilmeginden iki ýüz ýigrimi ýyl soňdur. King James Injili Köne we Täze Ähtleriň iki taraply resminamasyny aňladýardy. Şol iki ýüz ýigrimi ýylyň başlangyjy bilen ahyry ylahy bir neşiri adam tarapyndan edilen bir neşir bilen “baglanyşdyrdy”. Adam tarapyndan edilen neşirdäki maglumat 1798-nji ýylda ahyrzamanyň wagtynda möhri açylan ylahy nurdan gelip çykdy, soňra bolsa ony 1831-nji ýylda neşir edip başlan adam guralynyň işi arkaly resmileşdirildi. Bu, ylahy möhürlenen habary bolan bir ylahy neşirdi; ol soňra adamzat tarapyndan möhri açylyp, ondan soň adam guraly arkaly hödürlendi. Hudaýyň sözünde “publish” diýip terjime edilen ýewreý sözi jar etmek, gygyrmak (tarapyna), meşhur etmek, myhman bolmak, çagyrmak, ýatlamak, at bermek, wagyz etmek, yglan etmek, aýtmak, neşir etmek manylaryny berýär. Miller 1831-nji ýylda öz habaryny neşir edip başlady, soňra 1833-nji ýylda ol gönüden-göni Vermont Telegraph-da çap edildi.

The formalized message derived from the increase of knowledge in 1989 was first published in 1996 (in The Time of the End magazine), two hundred and twenty years after the publishing of the two sacred documents known as the Declaration of Independence in 1776 (and thereafter the Constitution of the United States) in 1789. The beginning and ending of the two hundred-and twenty-years links divinity with humanity, and it does so through the publishing of the two divine documents, beginning in 1776. When the book of Daniel was unsealed at the time of the end in 1989, the formalized message which had been brought about through the work of a human instrument was published in 1996. The sequence was a divine publication, then an unsealing, and then a human publication.

1989-njy ýylda bilimleriň köpelmeginden gelip çykan resmileşdirilen habar ilkinji gezek 1996-njy ýylda (“The Time of the End” žurnalynda), 1776-njy ýylda Garaşsyzlyk Jarnamasy diýlip tanalýan iki mukaddes resminamanyň (we ondan soň 1789-njy ýylda Amerikanyň Birleşen Ştatlarynyň Konstitusiýasynyň) neşir edilmeginden iki ýüz ýigrimi ýyl soň çap edildi. Şol iki ýüz ýigrimi ýylyň başlangyjy bilen soňy ylahylygy adamzat bilen baglanyşdyrýar, we muny 1776-njy ýylda başlan iki ylahy resminamanyň neşir edilmegi arkaly edýär. Daniýel kitaby ahyrzaman wagtynda, ýagny 1989-njy ýylda, açylanda, ynsan gurallarynyň hyzmaty arkaly ýüze çykan resmileşdirilen habar 1996-njy ýylda neşir edildi. Yzygiderlilik şeýle boldy: ilki ylahy neşir, soň açylma, soňra bolsa ynsan tarapyndan neşir.

In both times of the end, the three steps of truth are identified. They both begin with a divine publication as the first step, and a human publication explaining a divine message is the last step. The middle step is when the Lion of the tribe of Judah unseals the divine message for that particular history, and thereafter selects a human instrument to gather up the light that was unsealed from the divine document. When the unsealing occurs there is rebellion manifested by the wicked who do not understand the increase of knowledge. Thus, a divine publication is represented by the first letter of the Hebrew alphabet, the increase of knowledge is represented by the thirteenth letter where rebellion is manifested, and the human publication of the special divine message for that history is the last letter of the Hebrew alphabet, and taken together the three letters mean “truth”.

Ahyryň iki döwründe-de hakykatyň üç ädimi kesgitlenýär. Olaryň ikisi hem ilkinji ädim hökmünde ylahy neşir bilen başlanýar, hem-de ylahy habary düşündirýän ynsan neşiri soňky ädimdir. Ortaky ädim, Ýahuda taýpasynyň Arslanynyň şol aýratyn taryh üçin ylahy habary möhürsizläp açýan wagtydyr, şondan soňra bolsa ylahy resminamadan möhürsizlenip açylan nury ýygnamak üçin ynsan guralyny saýlaýar. Möhürsizläp açyş bolup geçende, bilimiň artmagyna düşünmeýän erbetler tarapyndan gozgalaň ýüze çykýar. Şeýlelikde, ylahy neşir ýewreý elipbiýiniň ilkinji harpy bilen şekillendirilýär, bilimiň artmagy gozgalaňyň ýüze çykýan on üçünji harpy bilen şekillendirilýär, hem-de şol taryh üçin aýratyn ylahy habaryň ynsan neşiri ýewreý elipbiýiniň soňky harpydyr; bularyň üçüsi bilelikde alnanda bolsa, “hakykat” diýmegi aňladýar.

The visions of the Ulai and Hiddekel Rivers that are now in the process of fulfillment identify that in the last days the increase of knowledge from both rivers merge together to prove that divinity combined with humanity does not sin. Daniel received the vision that represents the appearance of Christ at the conclusion of the twenty-three hundred year prophecy in 1844 while by the Ulai River.

Häzir amala aşyş döwründe ýerine ýetirilýän Ulai we Hiddekel derýalarynyň görnüşleri, ahyrky günlerde iki derýadan gelýän bilimiň artmagynyň bir ýere birleşip, ylahylygyň adamzat bilen birleşeninde günä etmeýändigini subut edýändigini görkezýär. Daniel Ulai derýasynyň ýanynda bolan mahaly, 1844-nji ýylda iki müň üç ýüz ýyllyk pygamberligiň ahyrynda Mesihiň peýda bolmagyny aňladýan görnüşi kabul etdi.

And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:2.

Men bir görnüşde gördüm; şeýle boldy: men görýän wagtym, Elam welaýatynda ýerleşýän köşgüň içinde, Şuşanda ekenim; men bir görnüşde gördüm, we Ulaý derýasynyň boýunda ekenim. Daniýel 8:2.

Daniel received the vision that represents the vision of the twenty five hundred and twenty years of prophetic history while by the Hiddekel River.

Daniýel Hiddekel derýasynyň boýunda bolan wagty, pygamberlik taryhynyň iki müň bäş ýüz ýigrimi ýylynyň görnüşini aňladýan görnüşi kabul etdi.

And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:4.

Birinji aýyň ýigrimi dördünji gününde men beýik derýanyň, ýagny Hiddekeliň, kenaryndadym. Daniel 10:4.

Gabriel thereafter identified the purpose of the chazon vision of the Hiddekel River in verse fourteen.

Gabriýel şondan soň on dördünji aýatda Hiddekel derýasynyň çazon görnüşiniň maksadyny kesgitledi.

Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

Indi men saňa soňky günlerde halkyňyň başyna näme düşjekdigine düşündirmek üçin geldim; çünki bu görnüş entek köp günler üçindir. Daniel 10:14.

The vision given by the Ulai River identifies Christ’s “appearance”, (divinity) when He suddenly came unto His temple on October 22, 1844. It represented “divinity” entering into the temple of the Millerites (humanity) on that date, for the Day of Atonement, meaning the day of “at one-ment”, represents the combination of divinity with humanity. The vision given by the Hiddekel River identifies what shall befall God’s people (humanity) in the latter days.

Ulai derýasynyň ýanynda berlen görnüş, Mesihiň 1844-nji ýylyň 22-nji oktýabrynda Öz ybadathanasyna duýdansyz gelende ýüze çykan “görnüşini” (ylahylygyny) kesgitleýär. Ol şol senede, Ýaraşdyryş güni üçin, “ylahylygyň” Milleritleriň ybadathanasyna (adamzada) girmegini aňladýardy; çünki “at one-ment” diýmek bolan şol gün, ylahylygyň adamzat bilen birleşmegini aňladýar. Hiddekel derýasynyň ýanynda berlen görnüş bolsa, ahyrky günlerde Hudaýyň halkynyň (adamzadyň) başyna nämeleriň geljegini kesgitleýär.

The beginning of the vision of the “appearance” was the year 457 BC. Two hundred and twenty years after the prophetic period identifying the trampling down of the sanctuary and the host which began in 677 BC. The ending of the two hundred and twenty years that were linked together at the starting point of the two visions, was marked by the Wonderful Numberer, who is also the Wonderful Linguist in Habakkuk 2:20.

“Görnüşiň” görnüşi baradaky görnüşiň başlangyjy biziň eramyzdan öňki 457-nji ýyl boldy. Bu bolsa biziň eramyzdan öňki 677-nji ýylda başlanan, mukaddes ýeriň we goşunyň depelenip basylmagyny kesgitleýän pygamberlik döwründen iki ýüz ýigrimi ýyl soňdy. Iki görnüşiň başlangyç nokadynda özara baglanyşdyrylan şol iki ýüz ýigrimi ýylyň tamamlanşy Habakkuk 2:20-de Ajaýyp Sanawçy, şol bir wagtda-da Ajaýyp Dilçi tarapyndan bellenildi.

But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

Emma Reb Öz mukaddes ybadathanasynda; goý, ähli ýer Onuň öňünde dym-sesiz bolsun. Habakuk 2:20.

The link of humanity and divinity represented in the beginning by the starting points of the two prophecies was identified at their mutual endings by the chapter and verse that described the appearance of divinity suddenly coming into the temple He had constructed during the forty-six years beginning at the time of the end in 1798, and ending forty-six years later on October 22, 1844.

Adamzat bilen ylahylygyň arasyndaky başlangyçda iki pygamberligiň çykyş nokatlary arkaly görkezilen baglanyşyk, olaryň özara tamamlanýan nokatlarynda, ahyrzamanyň başlanýan wagty bolan 1798-nji ýylda başlap, kyrk alty ýylyň dowamynda bina eden ybadathanasyna ylahylygyň duýdansyz gelşini beýan edýän bap we aýat arkaly kesgitlenýär; bu döwür kyrk alty ýyl soň, 1844-nji ýylyň 22-nji oktýabrynda tamamlanýar.

Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are. 1 Corinthians 3:16, 17.

Siz Hudaýyň ybadathanasydygyňyzy we Hudaýyň Ruhunyň sizde ýaşaýandygyny bilmeýärsiňizmi? Eger kimdir biri Hudaýyň ybadathanasyny haraplasa, Hudaý hem ony ýok eder; sebäbi Hudaýyň ybadathanasy mukaddesdir, şol ybadathana-da sizsiňiz. 1 Korintoslylar 3:16, 17.

On October 22, 1844, in agreement with the vision of the “appearance”, Habakkuk identified that the Lord was in His holy temple. He had erected the temple that had been destroyed and trampled down for twenty-five hundred and twenty years, in forty-six years.

1844-nji ýylyň 22-nji oktýabrynda, “görnüş” baradaky görnüşe laýyklykda, Habakkuk Rebbiň Öz mukaddes ybadathanasynda bolandygyny kesgitledi. Ol iki müň bäş ýüz ýigrimi ýyllap ýykylyp, aýak astyna salnan ybadathanany kyrk alty ýylda bina edipdi.

And speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord: Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the Lord. And they that are far off shall come and build in the temple of the Lord, and ye shall know that the Lord of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the Lord your God. Zechariah 6:12–15.

Oňa şeýle diýgin: «Goşunlaryň Rebbi şeýle diýýär: Ine, ady Şaha bolan Adam; ol öz ýerinden gögerip çykar we Rebbiň ybadathanasyny bina eder. Hawa, Rebbiň ybadathanasyny ol bina eder; ol şöhraty göterer, tagtynda oturyp höküm sürer; tagtynda ruhany hem bolar; ikisiniň arasynda parahatlyk geňeşi bolar. Täçler bolsa Rebbiň ybadathanasynda ýatlama hökmünde Helem üçin, Tobija üçin, Ýedagýa üçin we Sefanýanyň ogly Hen üçin bolar. Uzakdakylar gelip, Rebbiň ybadathanasynda bina edişerler, şonda Goşunlaryň Rebbiniň meni size iberendigini bilersiňiz. Eger siz Hudaýyňyz Rebbiň sesine yhlas bilen gulak assaňyz, bu ýerine ýetjekdir». Zekarýa 6:12–15.

In John 2:20, after Christ had cleansed the temple, which according to Sister White was a fulfillment of Malachi chapter three, as was October 22, 1844, the Messenger of the Covenant suddenly came to His temple.

Ýahýa 2:20-de, Mesih ybadathanany arassalandan soň, bu waka, Uayt uýanyň aýdyşyna görä, Malaky kitabynyň üçünji babyndaky pygamberligiň berjaý bolmagydy, edil 1844-nji ýylyň 22-nji oktýabry ýaly, Ähtiň Habarchysy birden Öz ybadathanasyna geldi.

Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:19–20.

Isa olara jogap berip aýtdy: «Bu ybadathanany ýykyň, Men ony üç günde täzeden dikelderin». Şonda ýewreýler aýtdylar: «Bu ybadathana kyrk alty ýylda guruldy, Sen ony üç günde täzeden galdyrjakmy?» Emma Ol Öz bedeniniň ybadathanasy barada aýdýardy. Ýahýa 2:19–20.

In fulfillment of Malachi chapter three, Christ suddenly came to His temple when He cleansed the temple at the beginning of His ministry in John chapter two, which typified October 22, 1844. The temple cleansing by Christ in John chapter two, and October 22, 1844, were a fulfillment of Malachi chapter three. In John chapter TWO and verse TWENTY, we are informed that the human temple had been erected in forty-six years, and the divine temple was raised up in three days. The human temple only becomes Habakkuk’s “holy temple” when divinity suddenly comes into it, as it did on October 22, 1844, for divinity combined with humanity does not sin. The visions of the two great rivers of Shinar represent the truth that humanity combined with divinity does not sin.

Malakiýanyň üçünji babynyň ýerine ýetmeginde, Mesih Ýahýanyň ikinji babyndaky gullugynyň başynda ybadathanany tämizlän wagty Öz ybadathanasyna birden geldi; bu bolsa 1844-nji ýylyň 22-nji oktýabrynyň nyşanydy. Mesih tarapyndan Ýahýanyň ikinji babynda amala aşyrylan ybadathana tämizlenişi hem-de 1844-nji ýylyň 22-nji oktýabry Malakiýanyň üçünji babynyň ýerine ýetmegidi. Ýahýanyň IKINJI babynda we ÝIGIRMINJI aýatynda bize adam ybadathanasynyň kyrk alty ýylda gurlandygy, emma ylahy ybadathananyň üç günde galdyrylandygy habar berilýär. Adam ybadathanasy diňe ylahllyk oňa birden geleninde, edil 1844-nji ýylyň 22-nji oktýabrynda bolşy ýaly, Habakugyň “mukaddes ybadathanasy” bolýar; çünki adamlyk bilen birleşen ylahllyk günä etmeýär. Şinaryň iki beýik derýasy baradaky görnüşler adamlygyň ylahllyk bilen birleşende günä etmeýändigini görkezýän hakykaty aňladýar.

We will continue our consideration of verse forty of Daniel chapter eleven in the next article.

Biz Daniel kitabynyň on birinji babyndaky kyrkynjy aýatyň garalyşyny indiki makalada dowam etdireris.

Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

Siz hem diri daşlar hökmünde, Isa Mesihiň üsti bilen Hudaýa makbul ruhy gurbanlyklary hödürlemek üçin, ruhy bir öý, mukaddes ruhanylyk bolup bina edilýärsiňiz. 1 Petrus 2:5.