In chapter ten of Revelation, where the history of the first and second angels’ messages is represented, John, as a symbol of God’s last-day people, was told in advance that there was to be a disappointment in the history he symbolically represented, and that disappointment was the element of the history of the first and second angels that had been sealed up to the Millerites’ understanding, in order to test their faith.
Ylhamyň onunjy babynda, birinji we ikinji perişdäniň habarlarynyň taryhy şekillendirilýän ýerde, Hudaýyň ahyrky günlerdäki halkynyň nyşany hökmünde Ýahýa öňünden şeýle diýlip duýduryldy: onuň nyşanlaýyn wekilçilik eden taryhynda bir lapykeçlik bolmalydy; we şol lapykeçlik birinji hem-de ikinji perişdäniň taryhynyň Milleritleriň düşünjesinden möhürlenip goýlan bölegidi, olaryň imanyny synamak üçin.
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. Revelation 10:8–10.
Soňra meniň gökden eşiden sesim ýene-de meniň bilen gepleşip, şeýle diýdi: «Bar-da, deňziň hem ýeriň üstünde duran perişdäniň elindäki açykjyk kitaby al». Men perişdäniň ýanyna baryp, oňa: «Maňa şol kiçijik kitaby ber» diýdim. Ol bolsa maňa şeýle diýdi: «Al-da, ony iýip gutar; ol garnyňy ajy eder, emma agzyňda bal ýaly süýji bolar». Men kiçijik kitaby perişdäniň elinden alyp iýdim; ol agzymda bal ýaly süýji boldy, emma ony iýip bolan dessime garnym ajady. Ylham 10:8–10.
In verse ten, John represents the history from August 11, 1840, when the mighty angel descended with a little book in his hand, unto the Great Disappointment on October 22, 1844. Before he symbolically represented that history, he is told by “the voice which” he “heard from heaven” informing him that when he eats the little book, “it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.” The bitter disappointment is what tested the faith of the Millerites, and it was not best for them to know about that disappointment before it arrived, but John represents the last-day people who are required to know the facts associated with the delineation of events, that are the history of the first and second angels’ message.
Onunjy aýatda Ýahýa elindäki kiçijik kitap bilen gudratly perişdäniň inen 1840-njy ýylyň 11-nji awgustyndan başlap, 1844-nji ýylyň 22-nji oktýabryndaky Beýik Puşmana çenli bolan taryhy aňladýar. Ol şol taryhy nyşanly görnüşde aňlatmazyndan öň, oňa gökden eşiden “ses” tarapyndan şeýle habar berilýär: ol kiçijik kitaby iýende, “ol seniň garnyňy ajydar, emma agzyňda bal kimin süýji bolar.” Ajy puşman Milleritleriň imanyny synaga salan zatdy, we şol puşman gelmezinden öň onuň barada bilmek olar üçin gowy däldi; emma Ýahýa wakalaryň yzygiderli beýan edilmegi bilen baglanyşykly hakykatlary bilmäge borçly bolan soňky günleriň halkyny aňladýar; şol wakalar bolsa birinji we ikinji perişdäniň habarynyň taryhydyr.
That sacred history identifies that there would be a test brought upon the last-day people, and it would be a test based upon something that it was not best for them to understand in advance of the test, yet it was not the identical experience of the Millerites, though it perfectly aligned with the delineation of events represented by the first and second angel, for the seven thunders also represent, “future events which will be disclosed in their order.”
Şol mukaddes taryh, ahyrky günleriň halkynyň üstüne bir synag getiriljekdigini görkezýär; bu synag bolsa, synagdan öň olaryň oňa düşünmegi iň ýagşy bolmadyk bir zada esaslanjakdy, emma ol Milleritleriň başdan geçiren tejribesiniň hut özi däldi; şonda-da ol birinji we ikinji perişdäniň üsti bilen şekillendirilen wakalaryň beýan edilmegine kämil laýyk gelýärdi, çünki ýedi gök gürledi hem, “öz tertibi boýunça aýan ediljek geljek wakalary” aňladýar.
Though required to know the foundational history of the Millerites, God’s last-day people would fulfill the same delineation of events as the Millerites, but what tested the Millerites, that was best for them not to know in advance, would be a different test, that was brought about by an element that was sealed up until the time was at hand for the Lion of the tribe of Judah to unseal the Revelation of Jesus Christ, which occurs in the hidden history of verse forty of Daniel eleven.
Milleritleriň esas goýujy taryhyny bilmek talap edilse-de, Hudaýyň ahyrzamandaky halky wakalaryň şol bir çäklenmesini Milleritler ýaly ýerine ýetirerdi; emma Milleritleri synaga salan zat — olaryň öňünden bilmezliginiň özleri üçin has gowy bolan şol zat — başga bir synag bolardy; ol bolsa, Ýahuda tiresinden bolan Arslanyň Isanyň Mesihiniň Ylhamyny möhürinden açmagynyň wagty golaýlap gelýänçä möhürlenip saklanan bir unsur arkaly ýüze çykaryldy; bu bolsa Daniel 11-iň kyrkynyň aýatynyň gizlin taryhynda bolup geçýär.
What was sealed up was designed to test God’s last-day people, and the test would align with the waymark where the Millerites were tested, for whether in the first fulfillment in Millerite history or the last fulfillment of the last days, the seven thunders was “a delineation of events” “that would be disclosed in their order.”
Möhürlenip gizlenen zat, Hudaýyň ahyrzamandaky halkyny synamak üçin niýetlenipdi, we bu synag Milleritleriň synalan ýolbelgisine laýyk geljekdi; çünki ýa Milleritleriň taryhyndaky ilkinji berjaý boluşynda, ýa-da ahyrzamanyň iň soňky berjaý boluşynda, ýedi gök gürlemesi “wakalaryň beýan edilişi” bolup, “öz tertibi boýunça aýan ediljekdi.”
What has been widely unrecognized is that as John represents the history of the descent of Christ with the little book on August 11, 1840 unto the Great Disappointment of October 22, 1844, that very history was also represented by the descent of the second angel on April 19, 1844. The first disappointment can be understood as the disappointment of John, who, after eating the little book on August 11, 1840, met disappointment on April 19, 1844. When that disappointment arrived the second angel descended with a “writing” in his hand.
Giňden ykrar edilmedik zat şudur: Ýahýa 1840-njy ýylyň 11-nji awgustynda kiçi kitap bilen Mesihiň aşak inmeginiň taryhyny, 1844-nji ýylyň 22-nji oktýabryndaky Beýik Lapykeçlige çenli, şekillendirşi ýaly, şol bir taryh hem 1844-nji ýylyň 19-njy aprelinde ikinji perişdäniň aşak inmegi arkaly şekillendirilipdi. Ilkinji lapykeçlige, 1840-njy ýylyň 11-nji awgustynda kiçi kitaby iýenden soň, 1844-nji ýylyň 19-njy aprelinde lapykeçlige duçar bolan Ýahýanyň lapykeçligi hökmünde düşünip bolýar. Şol lapykeçlik gelende, ikinji perişde elinde “ýazgy” bilen aşak indi.
“Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.” Early Writings, 247.
“Ýene bir gudratly perişde ýere inmage tabşyryldy. Isa onuň eline bir ýazgy berdi, ol hem ýere inip gelende: ‘Wawilon ýykyldy, ýykyldy’ diýip gygyryp aýtdy. Soňra men lapykeç bolanlaryň gaýtadan gözlerini asmana dikip, öz Rebleriniň zühur etmegine iman we umyt bilen garaýandyklaryny gördüm. Emma köpler, hamala ukuda ýaly, bir bihuş ýagdaýda galýan ýalydylar; muňa garamazdan, olaryň ýüzlerinde çuň gaýgynyň yzy görünýärdi. Lapykeç bolanlar Mukaddes Ýazgylardan özleriniň garaşmak döwründediklerini we wahynyň ýerine ýetmegini sabyr bilen garaşmalydyklaryny gördüler. Olary 1843-nji ýylda öz Reblerine garaşmaga getiren şol bir delil, Onuň 1844-nji ýylda gelmegine garaşmaga-da iterdi. Şeýle-de bolsa, men köplügiň 1843-nji ýylda olaryň imanyny alamatlandyran şol ruhy kuwwata eýe däldigini gördüm. Olaryň lapykeçligi imanlaryny gowşadypdy.” Irki Ýazgylar, 247.
The Millerite history that John represents in chapter ten, is the history of the first and also the second angel. The descent of the first angel with a message and the descent of the second angel with a message, mark the beginning of respective histories that both ended in disappointment, though John is more directly illustrating the entire history of both angels. Even after October 22, 1844, when the third angel arrived with a message, the disappointment of the rebellion of 1863, provides a third witness of a period that begins with a message that ends with disappointment.
Onunjy bapda Ýuhanyň onunjy bapda beýan edýän Millerit taryhy, birinji hem-de ikinji perişdäniň taryhydyr. Habar bilen birinji perişdäniň inmegi we habar bilen ikinji perişdäniň inmegi, hersi lapykeçlik bilen tamamlansa-da, degişli taryhlaryň başlangyjyny alamatlandyrýar; emma Ýuhan has gönüden-göni iki perişdäniň tutuş taryhyny suratlandyrýar. Hatta 1844-nji ýylyň 22-nji oktýabryndan soň, üçünji perişde habar bilen gelen wagtynda-da, 1863-nji ýylyň gozgalaňynyň lapykeçligi, habar bilen başlanýan we lapykeçlik bilen tamamlanýan döwrüň üçünji şaýady bolup durýar.
The first disappointment of the movement of the third angel on July 18, 2020 was the parallel to the first disappointment of the Millerites. A truth was sealed up as was the truth of 1844 sealed up by the Lord holding His hand over a mistake in some of the figures, that produced the first disappointment of the Millerites. When the mistake was thereafter understood, the mistake had been unsealed, as the Lion of the tribe of Judah had removed His hand. The mistake of July 18, 2020, was brought about by the refusal to acknowledge that His hand had been raised on October 22, 1844, while He pronounced that “time should be no longer.”
2020-nji ýylyň 18-nji iýulyndaky üçünji perişdäniň hereketiniň ilkinji lapykeçligi, Milleritleriň ilkinji lapykeçligine paralleldi. Bir hakykat möhürlenipdi; edil 1844-nji ýylyň hakykaty ýaly, sanlardaky käbir ýalňyşlygyň üstünde Reb elini saklap, Milleritleriň ilkinji lapykeçligine sebäp bolan şol hakykaty möhürläpdi. Soňra şol ýalňyşlyga düşünilende, Ýahuda taýpasynyň Arslany elini aýranlygy sebäpli, ol ýalňyşlyk möhürden açylypdy. 2020-nji ýylyň 18-nji iýulyndaky ýalňyşlyk, Onuň 1844-nji ýylyň 22-nji oktýabrynda “wagt indi bolmaz” diýip yglan eden mahaly elini galdyrandygyny ykrar etmekden ýüz öwürmek arkaly ýüze çykaryldy.
Whether it was the Philadelphian movement of the first angel’s first disappointment, or the first disappointment of the Laodicean movement of the third angel, His hand represents the waymark. On April 19, 1844 and on July 18, 2020 the disappointment produced a scattering time. Those who had either been gathered on August 11, 1840 or September 11, 2001, were scattered, and thereafter Christ began to gather His people a second time.
Bu ilkinji perişdäniň ilkinji lapykeçligine degişli Filadelfiýa hereketi bolsun, ýa-da üçünji perişdäniň Laodikiýa hereketiniň ilkinji lapykeçligi bolsun, Onuň eli ýol belgisin görkezýär. 1844-nji ýylyň 19-njy aprelinde we 2020-nji ýylyň 18-nji iýulynda lapykeçlik dargadyş döwrüni emele getirdi. 1840-njy ýylyň 11-nji awgustynda ýa-da 2001-nji ýylyň 11-nji sentýabrynda ýygnalanlar dargadyldy, şondan soňra Mesih Öz halkyny ikinji gezek ýygnamaga başlady.
He had gathered a people beginning on September 11, 2001, for as represented by Christ’s baptism, it is when the Divine symbol descends that He begins to gather His disciples, not before. Then, after a scattering, Christ gathers His people a second time. Christ gathered His disciples beginning at His baptism, and after the scattering produced by the cross, He began to gather His disciples a second time. The prophetic fact of a second gathering that began in July 2023, was part of what had been sealed up on July 18, 2020, though it was clearly an element of the history of the Millerites.
Ol 2001-nji ýylyň 11-nji sentýabryndan başlap bir halky ýygnapdy, çünki Mesiheniň çokundyrylmagy arkaly görkezilişi ýaly, Hut Hudaýy nyşan inende, Ol şägirtlerini şonda ýygnamaga başlaýar, ondan öň däl. Soňra, bir pytramagyň yz ýanyndan, Mesih Öz halkyny ikinji gezek ýygnaýar. Mesih Öz şägirtlerini Öz çokundyrylmagyndan başlap ýygnady, we haçyň döreden pytramagyndan soň, Ol Öz şägirtlerini ikinji gezek ýygnamaga başlady. 2023-nji ýylyň iýulynda başlanan ikinji ýygnalyşyň pygamberlik hakykaty, 2020-nji ýylyň 18-nji iýulynda möhürlenip goýlan zatlaryň bir bölegi bolupdy, hernäçe-de ol Milleritleriň taryhynyň aç-açan bir unsury bolsa-da.
In verse forty of Daniel eleven, the beast from the bottomless pit arose and slew both horns of the earth beast in 2020. In July of 2023, the Lord began to gather His last-day people a second time. The process of gathering is represented within the sacred Millerite history, and in that history, there are two historical witnesses of gathering His people a second time. The gathering process is a prophetic element that was sealed up until July 2023. The work of gathering His people a second time is fulfilled during the history of the Ukrainian War, just prior to the second election of the eighth president, that is of the seven.
Danyýlyň on birinji babynda kyrkynjy aýatda düýpsüz çuňlukdan çykan wagşy haýwan 2020-nji ýylda ýer ýüzüniň wagşy haýwanynyň iki şahlaryny öldürdi. 2023-nji ýylyň iýul aýynda Reb Öz ahyrzaman halkyny ikinji gezek ýygnamaga başlady. Ýygnamak işi mukaddes Millerit taryhynyň içinde şekillendirilendir, we şol taryhda Öz halkyny ikinji gezek ýygnamagyň iki taryhy şaýady bar. Ýygnamak prosesi 2023-nji ýylyň iýulyna çenli möhürlenen pygamberlik elementi bolupdy. Öz halkyny ikinji gezek ýygnamak işi ukrain urşy döwründe, ýediden bolan sekizinji prezidenti ikinji gezek saýlamagyň edil öň ýanynda berjaý edilýär.
On August 11, 1840, the Lord gathered the Millerite movement, and He marked the gathering by the introduction of the 1843 chart, which was published in May of 1842. The chart represented the foundational message, for He was then laying the foundation of the Millerite temple. The descent of the angel of Revelation chapter ten, on August 11, 1840, parallels the baptism of Christ, which among other things marked the beginning of Christ selecting His disciples.
1840-njy ýylyň 11-nji awgustynda Reb Millerit hereketini ýygnady we bu ýygnanyşygy 1842-nji ýylyň maýynda neşir edilen 1843-nji ýylyň çyzgysynyň girizilmegi bilen belläp görkezdi. Çyzgy binýat habaryny aňladýardy, çünki şol wagt Ol Millerit ybadathanasynyň binýadyny goýýardy. Ylham kitabynyň onunjy babyndaky perişdäniň 1840-njy ýylyň 11-nji awgustynda inmegi, Mesiheň çokundyrylmagy bilen deňeşýär; bu bolsa, beýleki zatlar bilen birlikde, Mesiheň şägirtlerini saýlap başlamagynyň başlanandygyny-da belläp geçdi.
“With the calling of John and Andrew and Simon, of Philip and Nathanael, began the foundation of the Christian church. John directed two of his disciples to Christ. Then one of these, Andrew, found his brother, and called him to the Saviour. Philip was then called, and he went in search of Nathanael.” The Desire of Ages, 141.
Ýahýa, Andreas we Simonyň, şeýle hem Filipus bilen Natanaýeliň çagyrylmagy bilen hristian buthanasynyň binýady başlandy. Ýahýa öz şägirtleriniň ikisini Mesihe gönükdirdi. Soňra olaryň biri bolan Andreas öz doganyny tapyp, ony Halasgäriň ýanyna çagyrdy. Ondan soň Filipus çagyryldy, ol hem Natanaýeli gözlemäge gitdi. «Asyrlaryň Islegi», 141.
The work of William Miller from the time of the end in 1798, unto August 11, 1840, represented the work of John the Baptist, but when the angel of Revelation ten descended, as typified by the descent of the Holy Spirit at the baptism of Christ, the Lord “gathered” His foundational disciples. These two witnesses identify that Christ gathered His last-day people on September 11, 2001, when the angel of Revelation chapter eighteen descended, but as with the Millerites, they were to be tested by an element of the seven thunders which had been sealed up, and then the Lord would gather His people a second time.
1798-nji ýylda gutaran ahyrzamanyň başlanýan döwründen 1840-njy ýylyň 11-nji awgustyna çenli William Milleriň alyp baran işi, Çümdüriji Ýahýanyň işini aňladýardy; emma Ylhamyň onunjy babyndaky perişde, Mesihe çokundyrylanda Mukaddes Ruhuň inmegi bilen öňden nyşan edilişi ýaly, inende, Reb Öz binýat goýujy şägirtlerini “ýygnady”. Bu iki şaýat, Mesihiň Öz ahyrky gün halkyny 2001-nji ýylyň 11-nji sentýabrynda, Ylham kitabynyň on sekizinji babyndaky perişde inende ýygnandygyny görkezýär; emma milleritlerde bolşy ýaly, olar möhürlenip goýlan ýedi gümmürdiň bir bölegi arkaly synagdan geçirilmelidilerdi, soňra bolsa Reb Öz halkyny ikinji gezek ýygnardy.
The second gathering of God’s last-day people began in the history represented at the very ending of verse eleven, of chapter eleven of Daniel, just before Putin’s victory over Ukraine, and just before verse twelve where Russia and Putin’s prophetic testimony ends. Daniel chapter eleven, verse eleven, therefore aligns with Revelation chapter eleven, verse eleven, for it is there the two witnesses are brought back to life.
Hudaýyň ahyrky günlerdäki halkynyň ikinji ýygnanyşygy, Danyýel kitabyň on birinji babyndaky on birinji aýatyň edil ahyrynda şekillendirilen taryhy döwürde, Putiniň Ukrainanyň üstünden gazanjak ýeňşiniň öňüsyrasynda we Russiýanyň hem-de Putiniň pygamberlik şaýatlygynyň tamamlanýan on ikinji aýatynyň öňüsyrasynda başlandy. Şonuň üçin Danyýel kitabyň on birinji baby, on birinji aýaty, Ylham kitabyň on birinji baby, on birinji aýaty bilen gabat gelýär, çünki hut şol ýerde iki şaýat gaýtadan dirildilýär.
In the sacred Millerite history, the Lord began to gather His people a second time after the disappointment of April 19, 1844, and what was employed by the Lord to gather His people at that time was a recognition that they were fulfilling the tarrying time of the parable of the ten virgins of Matthew chapter twenty-five, and also Habakkuk chapter two. In order for the Millerites to recognize their condition and return, they had to recognize themselves as represented within God’s prophetic Word. They needed to see that they were God’s people in contrast with those who professed to be His people. In gathering His disappointed people, He was providing an illustration of the ensign that is lifted up to the Gentiles, thus emphasizing the distinction between His genuine but disappointed people, and His simply professed people.
Mukaddes Millerit taryhynda Reb 1844-nji ýylyň 19-njy aprelindäki lapykeçlikden soň Öz halkyny ikinji gezek ýygnamaga başlady; şol döwürde Rebbiň Öz halkyny ýygnamak üçin ulanan zady, olaryň Matta ýigrimi bäşinji bapdaky on gyz baradaky tymsalyň hem-de Habakkuk ikinji babyň eglenme wagtyny ýerine ýetirýändiklerini ykrar etmekleri boldy. Milleritleriň öz ýagdaýlaryny tanap, gaýdyp gelmekleri üçin, özleriniň Hudaýyň pygamberlik Sözüniň içinde görkezilýändigini ykrar etmekleri zerurdy. Olar, Onuň halkydyklaryny, diňe Onuň halkydygyny ykrar edýänlerden tapawutlylykda görmelidilerdi. Reb Öz lapykeç bolan halkyny ýygnanda, Ol beýleki milletlere galdyrylýan tugyň bir nusgasyny beripdi; şeýlelikde, Ol Öz hakyky, emma lapykeç bolan halky bilen, diňe iman edýänligini aýdýan halkyň arasyndaky tapawudy nygtady.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.
Şol günde Ýesseýiň köki halklar üçin baýdak bolup durar; milletler oňa ýüz tutarlar, Onuň dynçlygy şöhratly bolar. Şol günde Reb Öz halkynyň galandygyny — Aşurdan, Müsürden, Patrosdan, Kuşdan, Elamdan, Şinardan, Hamatdan we deňiz adalaryndan galanlaryny — yzyna getirmek üçin elini ikinji gezek uzadar. Ol milletler üçin bir baýdak diker, Ysraýylyň kowulanlaryny ýygnar we Ýehudanyň darganlaryny ýeriň dört künjeginden bir ýere toplar. Işaýa 11:10–12.
When the prophet Jeremiah represents those who were disappointed on April 19, 1844, he identified that he no longer associated with “the assembly of mockers,” who employed the failed prediction of 1843, as evidence that those represented by Jeremiah were false prophets.
Ýermeýa pygamber 1844-nji ýylyň 19-njy aprelinde lapykeçlige düşenleri şekillendirende, ol Ýermeýa tarapyndan şekillendirilýänleriň ýalan pygamberlerdigine subutnama hökmünde 1843-nji ýylyň başa barmadyk çaklamasyny ulanýan “masgaralaýjylaryň ýygnagy” bilen indi özüni baglanyşdyrmaýandygyny aýan etdi.
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.
Men masgaralaýjylaryň ýygnagynda oturmadym, şatlanmadym hem; Seniň eliň sebäpli ýalňyz oturdym; çünki Sen meni gazap bilen doldurdyň. Ýeremýa 15:17.
The “assembly of mockers” had cast out those represented by Jeremiah.
“Mysgaralaryň ýygnagy” Ýeremiýa tarapyndan şekillendirilýänleri kowup çykarypdy.
“Many were persecuted by their unbelieving brethren. In order to retain their position in the church, some consented to be silent in regard to their hope; but others felt that loyalty to God forbade them thus to hide the truths which He had committed to their trust. Not a few were cut off from the fellowship of the church for no other reason than expressing their belief in the coming of Christ. Very precious to those who bore this trial of their faith were the words of the prophet: ‘Your brethren that hated you, that cast you out for My name’s sake, said, Let the Lord be glorified: but He shall appear to your joy, and they shall be ashamed.’ Isaiah 66:5.” The Great Controversy, 372.
“Köpler imansyz dogan-garyndaşlary tarapyndan yzarlanyldy. Ybadathanadaky orunlaryny saklap galmak üçin, käbirleri öz umytlary hakynda dymmaga razy boldular; emma beýlekiler Hudaýa wepalylygyň, Onuň öz ynam-saklaryna tabşyran hakykatlaryny şeýle gizlemegi gadagan edýändigini duýdular. Az bolmadyk adamlary diňe Mesihiň geljekdigine bolan ynançlaryny beýan edendikleri üçin ybadathananyň gatnaşygyndan çykardylar. Iman synagyny göterenler üçin pygamberiň şu sözleri örän gymmatly boldy: ‘Size ýigrenç bilen garan, Meniň adym üçin sizi kowup çykaran doganlaryňyz: Reb şöhratlansyn, diýdiler; emma Ol siziň şatlygyňyz üçin peýda bolar, olar bolsa utandyrylar.’ Işaýa 66:5.” Uly Göreş, 372.
When the Lord lifts up an ensign to the Gentiles, it will occur when He has stretched forth His hand a second time to gather the remnant of His people, who are the outcasts of Israel. They are those who no longer sit in the “assembly of mockers.”
Reb milletlere bir nyşan galdyranda, bu Onuň Öz halkynyň galyndysyny, ýagny Ysraýylyň kowlanlaryny ýygnamak üçin elini ikinji gezek uzadan wagtynda bolar. Olar indi “masgaralaýjylaryň ýygnagynda” oturmaýanlardyr.
The “root of Jesse” is a symbol of two blood lines, one from Judaism combined with a bloodline from outside of Judaism, and represents not only the bloodline of Jesus, but is also a symbol of the combination of Divinity with humanity, for the ensign that is lifted up represents a people who have been sealed forever into the condition and experience of the combination of Divinity with humanity, which is also represented in verse ten of Daniel chapter eleven by the symbol of the “fortress”. In verse ten, the sealing time of the one hundred and forty-four thousand is inferred by the prophetic understanding of the fortress, which is the head. In the history of verse eleven and the Ukrainian War, the Lord stretches His hand a second time to gather the outcasts who have been disappointed.
“Ýeşeýiň köki” iki sany gan nesliniň nyşanydyr: biri ýahudyçylykdan, beýlekisi bolsa ýahudyçylykdan daşardaky bir gan nesli bilen birleşendir; ol diňe Isanyň gan neslini däl, eýsem Ylahylygyň adamzat bilen birleşmeginiň hem nyşanydyr. Sebäbi ýokary galdyrylan baýdak Ylahylygyň adamzat bilen birleşmeginiň ýagdaýyna we tejribesine ebedilik möhürlenen bir halky aňladýar; bu ýagdaý Danieliň on birinji bapynyň onunjy aýatynda “berkitmäniň” nyşany arkaly hem görkezilýär. Onunjy aýatda ýüz kyrk dört müňüň möhürleniş wagty berkitmäniň, ýagny kelläniň, pygamberlik düşünjesi arkaly işaralanýar. On birinji aýatyň taryhynda we Ukraina urşunda Reb lapykeçlige düşen kowulyp çykarylanlary ýygnamak üçin Öz elini ikinji gezek uzadýar.
Therefore, with the testimony of Daniel eleven as the structure, we have identified the intrusion of the papacy into prophetic history, just before the Sunday law. We have seen the work of the Republican horn represented by Trump as he becomes the eighth that is of the seven, and begins the work of combining church and state. We have the line of the apostate horn of Protestantism, as represented by the Maccabees. In the same history represented by those verses, we apply the line of the seven thunders, which is also the line of the parable of the ten virgins, identifying the experience of the one hundred and forty-four thousand, as well as the line of the three angels that outline the work of the true Protestant horn. One of the events for the true Protestant horn in that history is the second gathering.
Şonuň üçin, Daniel on birinji bapdaky şaýatlygy gurluş hökmünde alyp, biz ýekşenbe kanunynyň edil öň ýanynda papalygyň pygamberlik taryhyna aralaşmagyny kesgitledik. Biz, Tramp arkaly şekillendirilen Respublikan şahynyň, ýediniň içinden bolan sekizinjä öwrülip, ybadathana bilen döwleti birleşdirmek işine girişýändigini görduk. Bizde, Makkabeýler arkaly şekillendirilen protestantçylygyň dönük şahynyň çyzygy bar. Şol aýatlar arkaly şekillendirilen şol bir taryhda, biz ýedi gök gürlemesiniň çyzygyny ulanýarys; ol şeýle hem on gyz baradaky tymsalyň çyzygydyr; bir ýüz kyrk dört müňüň başdan geçirmesini, şeýle hem hakyky protestant şahynyň işini beýan edýän üç perişdäniň çyzygyny kesgitleýäris. Şol taryhda hakyky protestant şahy üçin bolan wakalaryň biri ikinji ýygnanyşdyr.
The second gathering occurred in the history of the second angel’s message, and it also occurred in the history of the third angel from 1844 unto 1863, establishing two witnesses from Millerite history of the Lord stretching His hand a second time to gather His scattered flock.
Ikinji ýygnanyşyk ikinji perişdäniň habarynyň taryhynda bolup geçdi, we ol şeýle hem 1844-nji ýyldan 1863-nji ýyla çenli üçünji perişdäniň taryhynda bolup geçdi; şeýlelikde Rebbiň Öz elini ikinji gezek uzadyp, pytraňňy sürüsini ýygnandygy barada Millerit taryhyndan iki şaýady berkitdi.
“September 23, the Lord showed me that He had stretched out His hand the second time to recover the remnant of His people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn, but now in the gathering time God will heal and bind up His people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set His hand to gather His people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God should do no more for us now than He did then, Israel would never be gathered.” Early Writings, 74.
“23-nji sentýabrda Reb maňa Öz halkynyň galyndysyny yzyna getirmek üçin elini ikinji gezek uzadandygyny görkezdi, we bu ýygnalyş döwründe edilýän tagallalaryň iki esse artdyrylmalydygyny görkezdi. Dargadylyşda Ysraýyl uruldy we parçalandy, emma indi, ýygnalyş döwründe, Hudaý Öz halkyny sagaldar we ýaralaryny daňar. Dargadylyşda hakykaty ýaýratmak üçin edilen tagallalaryň täsiri örän az boldy, az zat gazandy ýa-da hiç zat gazanmady; emma ýygnalyşda, Hudaý Öz halkyny ýygnamak üçin elini uzadanda, hakykaty ýaýratmak ugrunda edilen tagallalar göz öňünde tutulan täsirini eder. Ähli kişi bu işde birleşen we yhlasly bolmalydyr. Men ýygnalyş döwründe bize ýol görkezmek üçin dargadylyşa mysallar hökmünde salgylanmagyň kimdir biri tarapyndan edilmeginiň nädogrudygyny gördüm; çünki Hudaý häzir biziň üçin şol wagt edişinden artyk hiç zat etmeli bolmadyk bolsa, Ysraýyl asla ýygnalmazdy.” Early Writings, 74.
In the appendix to Early Writings, Sister White explains the comment just cited:
Irki Ýazgylara goşmaçada Uayt uýa ýaňy agzalan düşündirişi şeýle düşündirýär:
“3. The view that the Lord ‘had stretched out His hand the second time to recover the remnant of His people,’ on page 74, refers only to the union and strength once existing among those looking for Christ, and to the fact that He had begun to unite and to raise up His people again.” Early Writings, 86.
“3. 74-nji sahypadaky Rebbiň ‘Öz halkynyň galandygyny gaýtadan yzyna almak üçin elini ikinji gezek uzadandygy’ baradaky garaýyş diňe bir wagtlar Mesihe garaşýanlaryň arasynda bolan agzybirlige we güýje, şeýle hem Onuň Öz halkyny täzeden birleşdirip, gaýtadan galdyrmaga başlandygy baradaky hakykata degişlidir.” Early Writings, 86.
The sacred history of the seven thunders representing August 11, 1840 unto October 22, 1844, typified the sacred history of October 22, 1844 unto the rebellion of 1863. Line upon line, the first history represented an illustration of wise virgins, and the second line represented provides an illustration of foolish virgins. Both histories began when an angel descended with a message that was to be eaten. The arrival of the angel in both histories began a testing process that produced a scattering, and by 1849, Sister White was being shown that the Lord was again stretching forth His hand a second time, this time to gather those who had been scattered on October 22, 1844.
1840-njy ýylyň 11-nji awgustyndan 1844-nji ýylyň 22-nji oktýabryna çenli döwri aňladýan ýedi gümmürdiň mukaddes taryhy, 1844-nji ýylyň 22-nji oktýabryndan 1863-nji ýyldaky pitnä çenli bolan mukaddes taryhyň öňden berlen nusgasydy. Setir üstüne setir, birinji taryh paýhasly gyzlaryň mysalyny aňladýardy, ikinji setir bolsa akylsyz gyzlaryň mysalyny berýärdi. Iki taryh hem iýilmegi gerekli bolan bir habary getiren bir perişdäniň inmegi bilen başlady. Her iki taryhda-da perişdäniň gelişi dargamagy emele getiren bir synag işini başlatdy, we 1849-njy ýyla gelinende, White uýaga Rebbiň Öz elini ýene ikinji gezek uzadýandygy görkezilýärdi; bu gezek bolsa 1844-nji ýylyň 22-nji oktýabrynda dargadylanlary ýygnamak üçindi.
They had been scattered by the Great Disappointment, as the wise on April 19, 1844 had been scattered by their first disappointment. The second gathering identified that the Lord “had begun to unite and to raise up His people again.” At the second gathering the Lord’s work includes lifting up an ensign that is united with one another upon the message, and whose humanity is united with His Divinity. The purpose of the ensign is to call God’s other flock out of Babylon, which is accomplished by men and women seeing the ensign.
Olar Uly Lapykeçlik sebäpli dargadylypdy; edil paýhaslylaryň 1844-nji ýylyň 19-njy aprelindäki ilkinji lapykeçlikleri sebäpli dargadylyşy ýaly. Ikinji ýygnanyşyk Rebbiň «Öz halkyny gaýtadan birleşdirip, galdyryp başlandygyny» aýan etdi. Ikinji ýygnanyşykda Rebbiň işi habaryň üstünde biri-biri bilen birleşen, hem-de ynsanlygy Onuň Hudaýlygy bilen birleşen bir baýdak galdyrmagy öz içine alýar. Baýdagyň maksady, erkekleriň we aýallaryň şol baýdagy görmegi arkaly, Hudaýyň başga sürüsini Wawilondan çykarmaga çagyrmakdyr.
The ensign is the army of those who have united their humanity with Christ’s Divinity in the time of the Sunday law testing time. Thus, the second gathering identifies the “root of Jesse,” will be lifted up, carrying the twofold prophetic symbolism of Ruth, a heathen who is gathered by the ensign being joined with Boaz, a symbol of the one hundred and forty-four thousand, and also a symbol of the Redeemer, who paid the price for Ruth, and was her near kinsmen. In the incarnation of Christ’s Divine nature with the fallen flesh of human nature He became our near kinsman. The ensign that is lifted up are those united by the message, who finalize the work of joining their humanity to Christ’s Divinity in advance of the Sunday law.
Nyşan, Ýekşenbe kanunynyň synag döwründe öz adamzat tebigatyny Mesihiň Hudaýlyk tebigaty bilen birleşdirenleriň goşunydyr. Şeýlelikde, ikinji ýygnalyş “Yşaýyň köküni” kesgitleýär; ol ýokary galdyrylar, özü bilen Rutyň iki gat pygamberlik nyşanyny göterer: nyşan tarapyndan ýygnalan başga milletden bir aýal bolup, ýüz kyrk dört müňüň nyşany bolan Bowaza birleşdirilen, hem-de Rutyň bahasyny tölän we oňa ýakyn garyndaş bolan Halasgäriň hem nyşanydyr. Mesihiň Hudaýlyk tebigaty adam tebigatynyň ýykylan bedeni bilen tenleşende, Ol biziň ýakyn garyndaşymyz boldy. Ýokary galdyrylýan nyşan, habara görä birleşdirilen we Ýekşenbe kanunyndan öň öz adamzat tebigatyny Mesihiň Hudaýlygyna birleşdirmek işini jemleýänlerdir.
We will continue this study in the next article.
Bu barlagy indiki makalada dowam etdireris.
“The appreciation of the Bible grows with its study. Whichever way the student may turn, he will find displayed the infinite wisdom and love of God.
Mukaddes Kitaba bolan gadyr onuň öwrenilişi bilen artýar. Talyp haýsy tarapa ýüzlense-de, ol ýerde Hudaýyň çäksiz hikmeti bilen söýgüsiniň aýan edilendigini görer.
“The significance of the Jewish economy is not yet fully comprehended. Truths vast and profound are shadowed forth in its rites and symbols. The gospel is the key that unlocks its mysteries. Through a knowledge of the plan of redemption, its truths are opened to the understanding. Far more than we do, it is our privilege to understand these wonderful themes. We are to comprehend the deep things of God. Angels desire to look into the truths that are revealed to the people who with contrite hearts are searching the word of God, and praying for greater lengths and breadths and depths and heights of the knowledge which He alone can give.
Ýahudy düzgün-tertibiniň ähmiýeti entek doly düşünilen däldir. Uly we çuň hakykatlar onuň dessurlarynda hem nyşanlarynda kölege arkaly görkezilendir. Hoş Habar onuň syrlaryny açýan açardyr. Gutulyş meýilnamasyny bilmek arkaly onuň hakykatlary akyla aýan edilýär. Bu täsin mowzuklara düşünmek bize häzir düşünşimizden has-da artyk artykmaçlyk hökmünde berlendir. Biz Hudaýyň çuň zatlaryna düşünmelidiris. Perişdeler, ýürekden kiçigöwünli bolup Hudaýyň Sözüni derňeýän we diňe Onuň Özi berip biljek biliminiň has uzynlyklaryny, giňliklerini, çuňluklaryny hem beýikliklerini diläp doga edýän halka aýan edilen hakykatlara nazar salmagy arzuw edýärler.
“As we near the close of this world’s history, the prophecies relating to the last days especially demand our study. The last book of the New Testament scriptures is full of truth that we need to understand. Satan has blinded the minds of many, so that they have been glad of any excuse for not making the Revelation their study. But Christ through His servant John has here declared what shall be in the last days, and He says, ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.’ Revelation 1:3.
“Bu dünýäniň taryhynyň ahyryna golaýlaşdygymyzça, soňky günlere degişli pygamberlikler aýratyn-da biziň öwrenmegimizi talap edýär. Täze Äht ýazgylarynyň soňky kitaby biziň düşünmegimiz zerur bolan hakykatdan doludyr. Şeýtan köpleriň akyllaryny körledi, şonuň üçin olar Ylham kitabyny öwrenmezlik üçin islendik bahanadan hoşal boldular. Emma Mesih Öz hyzmatkäri Ýohannanyň üsti bilen bu ýerde soňky günlerde nämeleriň boljakdygyny beýan etdi, we şeýle diýýär: ‘Bu pygamberligiň sözlerini okaýan, eşidýän we onda ýazylan zatlary berjaý edýän nähili bagtlydyr.’ Ylham 1:3.”
“‘This is life eternal,’ Christ said, ‘that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.’ John 17:3. Why is it that we do not realize the value of this knowledge? Why are not these glorious truths glowing in our hearts, trembling upon our lips, and pervading our whole being?
“‘Bu ebedi ýaşaýyşdyr,’ diýip, Mesih aýtdy, ‘ýeke-täk hak Hudaý bolan Seni we Seniň iberen Isa Mesihi tanamakdyr.’ Ýahýa 17:3. Näme üçin biz bu bilimiň gymmatyny duýmaýarys? Näme üçin bu şöhratly hakykatlar ýüreklerimizde lowurdamaýar, dodaklarymyzda titremeýär we bütin barlygymyzy gurşap almaýar?”
“In giving us His word, God has put us in possession of every truth essential for our salvation. Thousands have drawn water from these wells of life, yet there is no diminishing of the supply. Thousands have set the Lord before them, and by beholding have been changed into the same image. Their spirit burns within them as they speak of His character, telling what Christ is to them, and what they are to Christ. But these searchers have not exhausted these grand and holy themes. Thousands more may engage in the work of searching out the mysteries of salvation. As the life of Christ and the character of His mission are dwelt upon, rays of light will shine forth more distinctly at every attempt to discover truth. Each fresh search will reveal something more deeply interesting than has yet been unfolded. The subject is inexhaustible. The study of the incarnation of Christ, His atoning sacrifice and mediatorial work, will employ the mind of the diligent student as long as time shall last; and looking to heaven with its unnumbered years he will exclaim, ‘Great is the mystery of godliness.’
“Öz Sözüni bize bermek bilen, Huda bizi gutulyşymyz üçin zerur bolan her bir hakykatyň eýesi etdi. Müňlerçe adam bu ýaşaýyş guýularyndan suw çekdi, emma üpjünçilikde hiç hili azalma bolmady. Müňlerçe adam Rebbi özleriniň öňünde goýdy, we Oňa syn edip, şol bir keşbe üýtgedildi. Olaryň ruhy Onuň häsiýeti barada gürrüň edende içlerinde lowlap ýanýar; Mesihiň olar üçin kimdigini, özleriniň bolsa Mesih üçin kimdigini aýdýarlar. Emma bu gözlegçiler bu beýik we mukaddes temalary tükenmediler. Ýene müňlerçesi gutulyşyň syrlaryny agtaryp tapmak işine girişip biler. Mesihiň durmuşy we Onuň wezipesiniň häsiýeti barada oýlanylyp durlanda, hakykaty açyp tapmaga edilen her bir synanyşykda nur şöhleleri has aýdyň saçyp başlar. Her täze gözleg şu wagta çenli açylan zatlardan has çuňňur gyzyklanma döredýän bir zady ýüze çykarar. Bu tema tükeniksizdir. Mesihiň ten alşyny, Onuň ötünç gurbanlygyny we araçyllyk hyzmatyny öwrenmek, wagt dowam edýänçä yhlasly talybyň akylyny meşgul eder; hem-de ol, sansyz ýyllary bilen asmanyň ýüzüne seredip: ‘Takwalygyň syry beýikdir’ diýip jar eder.”
“In eternity we shall learn that which, had we received the enlightenment it was possible to obtain here, would have opened our understanding. The themes of redemption will employ the hearts and minds and tongues of the redeemed through the everlasting ages. They will understand the truths which Christ longed to open to His disciples, but which they did not have faith to grasp. Forever and forever new views of the perfection and glory of Christ will appear. Through endless ages will the faithful Householder bring forth from His treasure things new and old.” Christ’s Object Lessons, 132–134.
“Bakylykda biz şony öwreneris, ýagny bu ýerde almak mümkin bolan nurlandyrylyşy kabul eden bolsak, düşünjämizi açjak zady. Halas boluş temaslary ebedi asyrlaryň dowamynda halas edilenleriň ýüreklerini, akyllaryny we dillerini meşgul eder. Olar Mesihiň Öz şägirtlerine açyp görkezmegi küýsän, emma olaryň kabul etmäge imany ýetmedik hakykatlaryna düşünerler. Mesihiň kämilliginiň we şöhratynyň täze görnüşleri ebedilikden ebedilige ýüze çykar. Tükeniksiz asyrlaryň dowamynda wepaly Öý Hojaýyny Öz hazynasyndan täze we köne zatlary çykaryp berer.” Christ’s Object Lessons, 132–134.