At the “time of the end,” in 1798, the book of Daniel, and more specifically the vision represented by the Ulai River was unsealed. The vision announced the starting of the investigative judgment on October 22, 1844. The verse that became the foundation for that truth is Daniel chapter eight, and verse fourteen. William Miller, the messenger chosen to recognize the unsealing of the message, never fully understood all the truths associated with the vision, but he did fulfill the work which was given to him.
“Ahyrzamanyň wagtynda”, 1798-nji ýylda, Danyýel kitaby, has takygy, Ulai derýasy bilen şekillendirilen görnüş açyldy. Bu görnüş 1844-nji ýylyň 22-nji oktýabrynda derňew hökümüniň başlanýandygyny yglan etdi. Şol hakykatyň binýadyna öwrülen aýat Danyýeliň sekizinji baby, on dördünji aýatdyr. Habar açylyşyny tanamak üçin saýlanyp alnan habarçy William Miller görnüş bilen baglanyşykly ähli hakykatlara hiç haçan doly düşünmedi, ýöne özüne berlen işi ol ýerine ýetirdi.
As Miller began his study of the prophetic word, he came to understand certain rules of prophetic interpretation that were identified and established within the Bible. Those rules became encoded and identified as William Miller’s Rules of Interpretation. Those rules are endorsed by inspiration and identified as the rules that will be used by those who announce the starting of the executive judgment at the Sunday law. Miller testified that he began his study of the Bible at the beginning of the Bible and only proceeded onward as he understood what he was then considering. From this approach it is easy to see why the first time-prophecy Miller recognized, that had bearing upon the message he was to identify as being fulfilled in 1844, was the “seven times” of Leviticus twenty-six.
Miller pygamberlik sözüni öwrenmäge başlanda, ol Mukaddes Kitabyň öz içinde tanalyp, berkidilen pygamberlik düşündirişiniň käbir kadalaryna düşünmäge başlady. Şol kadalar soňra William Milleriň Düşündiriş Kadalary hökmünde kodlaşdyryldy we tanaldy. Ol kadalar ylham tarapyndan tassyklanylýar hem-de Ýekşenbe kanuny wagtynda ýerine ýetiriji hökümüň başlanýandygyny yglan etjekler tarapyndan ulanyljak kadalar hökmünde görkezilýär. Miller öz şaýatlygynda Mukaddes Kitaby öwrenmäge onuň başyndan başlandygyny we şol wagt garap duran zadyna düşünýänçe diňe öňe gidendigini aýtdy. Bu çemeleşmeden, Milleriň 1844-nji ýylda ýerine ýetendigini kesgitlän habaryna degişli diýip tanan ilkinji wagt pygamberliginiň, Lewiler 26-daky “ýedi wagt” bolandygyny görmek aňsatdyr.
Inspiration informs us that the angel Gabriel, along with other holy angels, directed the mind of Miller, just as Gabriel had directed the minds of Daniel, John the revelator and all the prophets of the Bible, for Gabriel had been given the job that Satan forfeited. Gabriel’s job was represented in Satan’s first name, Lucifer, which means light bearer. Gabriel brought the prophetic light to Miller, and in obedience to the light he presented the message that announced the opening of the investigative judgment on October 22, 1844.
Ylham bize şeýle habar berýär: mukaddes perişdeleriň beýlekileri bilen bilelikde Jebraýyl perişde Milleriň aňyny ugrukdyrdy; edil Jebraýyl Danyýeliň, Ylham kitabyny ýazan Ýahýanyň we Mukaddes Kitabyň ähli pygamberleriniň aňlaryny ugrukdyrşy ýaly; çünki Jebraýyla Şeýtanyň elinden gaçyran wezipesi berlipdi. Jebraýylyň wezipesi Şeýtanyň ilkinji adynda, ýagny “Lusifer” diýen atda aňladylypdy; bu at “nur göteriji” diýen manyny berýär. Jebraýyl Millere pygamberlik nuruny getirdi, ol hem şol nura boýun bolup, 1844-nji ýylyň 22-nji oktýabrynda derňew höküminiň açylandygyny yglan eden habary beýan etdi.
Hindsight allows those who wish to understand the work of William Miller, to recognize that he was given certain insights to the prophetic word that became keys for his work of assembling the message of the approaching judgment. One of those keys was his recognition that a day represented a year in prophetic application. Another was a prophetic structure which he employed to place and align the lines of prophecy he discovered. That structure was based upon the two satanic powers that brought desolation to God’s people and God’s sanctuary. All of Miller’s discoveries were placed upon the prophetic structure that represented the history of paganism followed by papalism that consecutively trampled down both God’s sanctuary and God’s people from the time of ancient Israel, until the Second coming of Christ.
Soňdan seredilende, William Milleriň işine düşünmek isleýänlere, golaýlap gelýän höküm baradaky habary düzmek işinde açar bolup hyzmat eden pygamberlik sözüne degişli käbir düşünjeleriň oňa berlendigini ykrar etmäge mümkinçilik berýär. Şol açarlaryň biri, pygamberlik taýdan ulanylanda bir günüň bir ýyly aňladýandygyny onuň ykrar etmegidi. Beýlekisi bolsa, onuň açan pygamberlik ugurlaryny ýerleşdirmek we özara laýyk getirmek üçin ulanan pygamberlik gurluşydy. Şol gurluş Hudaýyň halkyna we Hudaýyň mukaddes öýüne harabaçylygy getiren iki şeýtany güýje esaslanýardy. Milleriň ähli açyşlary butparazlygyň taryhyny, onuň yzysüre papalygyň gelşini, hem-de gadymy Ysraýylyň döwründen başlap, Mesihiň Ikinji gelşine çenli Hudaýyň hem mukaddes öýüni, hem-de halkyny yzly-yzyna depgiläp geçendigini aňladýan şol pygamberlik gurluşynyň üstünde ýerleşdirildi.
That prophetic structure allowed him to accurately identify every truth needed to establish October 22, 1844, as the opening of the judgment. But that truth was limited, for he could not see the third persecuting power that followed paganism and papalism in prophetic history. It was not necessary for him to see that truth, for his work was to announce October 22, 1844, and the light of the third persecuting power would be unsealed after that date.
Şol pygamberlik gurluşy oňa hökmiň başlanşygy hökmünde 1844-nji ýylyň 22-nji oktýabryny kesgitlemek üçin zerur bolan her bir hakykaty takyk aýyl-saýyl etmäge mümkinçilik berdi. Emma şol hakykat çäklidi, çünki ol pygamberlik taryhynda butparazlykdan we papalykdan soň gelen üçünji yzarlayıjy güýji görüp bilmedi. Oňa şol hakykaty görmek zerur däldi, çünki onuň işi 1844-nji ýylyň 22-nji oktýabryny jar etmekdi, üçünji yzarlayıjy güýjüň ýagtylygy bolsa şol seneden soň açyljakdy.
In connection with aligning his prophetic understandings upon a structure of the two desolating powers of pagan Rome, followed by papal Rome, was his understanding that the word translated as “the daily,” in the book of Daniel, was a symbol of paganism, and or, pagan Rome. The word “tamid” translated as “the daily” is employed by Daniel five times. It is always used in conjunction with a symbol that Miller correctly understood to represent the papacy. The symbol of the papacy that always occurs in connection with “the daily,” is represented with two symbols. Either way, the two symbols of the papal power, both identify the papacy, yet none-the-less, when Daniel employed the word “tamid” that is translated as “the daily,” it was always used with and before the symbol of the papacy. Miller’s understanding that “the daily,” in the book of Daniel, became the foundation of the structure he saw that was based upon the two desolating powers of paganism followed by papalism. Miller’s identification of “the daily,” as paganism in the book of Daniel was destined to become a giant controversy within Adventism, beginning in Adventism’s second generation, which began in 1888.
Ol pagan Riminiň, onuň yzysüre bolsa papalyk Riminiň harap ediji iki güýjüne daýanýan bir gurluş esasynda öz pygamberlik düşünjelerini sazlaşdyrmagy bilen baglanyşyklylykda, onuň Danyýel kitabynda “gündelik” diýip terjime edilen sözüň butparazlygyň we ýa-da butparaz Riminiň nyşanydygy baradaky düşünjesi hem bardy. “Gündelik” diýip terjime edilen “tamid” sözi Danyýel tarapyndan bäş gezek ulanylýar. Ol elmydama Milleriň papalygy aňladýandygyna dogry düşünen bir nyşan bilen baglanyşykda ulanylýar. “Gündelik” bilen hemişe baglanyşykda duş gelýän papalygyň nyşany iki nyşan arkaly görkezilýär. Her nähili bolsa-da, papalyk häkimiýetiniň şol iki nyşanynyň ikisi hem papalygy kesgitleýär, emma muňa garamazdan, Danyýel “gündelik” diýip terjime edilýän “tamid” sözüni ulananda, ol hemişe papalygyň nyşany bilen bilelikde we ondan öň ulanylýardy. Milleriň Danyýel kitabyndaky “gündelik” baradaky düşünjesi onuň butparazlygyň yzysüre papalizmiň gelýän harap ediji iki güýjüne esaslanan diýip gören gurluşynyň binýadyna öwrüldi. Milleriň Danyýel kitabynda “gündelik” diýen zady butparazlyk diýip kesgitlemegi 1888-nji ýylda başlanan Adventizmiň ikinji neslinden başlap, Adventizmiň içinde ägirt uly jedeliň döremegine ýazgydy.
The first prophetic truth Miller discovered that was a component of the understanding of October 22, 1844, was the “seven times,” of Leviticus twenty-six, and it was the first of Miller’s established truths that was rejected in 1863. That rejection began the first generation of Adventism, when they began wandering through the wilderness of Laodicea. The second generation began at the Minneapolis General Conference in 1888, and in the aftermath of the rebellion that occurred there, the satanic work of rejecting Miller’s identification of “the daily” as paganism began in 1901. The correct understanding of “the daily,” was not fully set aside until after the death of the prophetess, who had identified that the view being promoted in opposition to Miller’s correct view of “the daily,” had been delivered by “angels that were expelled from heaven.” The full rejection took place in the third generation around 1931. The third generation had begun with the publication of the book by W. W. Prescott, titled, The Doctrine of Christ, just after the 1919 Bible Conference. In 1919, the third generation began and continued until the publication of the book, Questions on Doctrine in 1957.
Milleriň 1844-nji ýylyň 22-nji oktýabry baradaky düşünjäniň düzüm bölegi bolan görnüşde açan ilkinji pygamberlik hakykaty Lewiler 26-daky “ýedi wagt” bolupdy, we ol 1863-nji ýylda ret edilen Milleriň berkidilen hakykatlarynyň ilkinjisidi. Şol ret ediş Adventizmiň birinji neslini başlatdy; hut şol wagtda olar Laodikýanyň çölünde sergezdan bolup başladylar. Ikinji nesil 1888-nji ýylda Minneapolisdäki Baş Maslahatda başlandy, we şol ýerde bolan gozgalaňdan soň, Milleriň “gündelik” diýen zady butparazlyk diýip kesgitlemegini ret etmegiň şeýtani işi 1901-nji ýylda başlandy. “Gündelik” baradaky dogry düşünje, Milleriň “gündelik” baradaky dogry garaýşyna garşy öňe sürülýän garaýşyň “asmandan kowlan perişdeler” tarapyndan getirilenligini aýdyp kesgitlän zenan pygamberiň ölüminden soňra çenli doly gyrada goýulmady. Doly ret ediş üçünji nesilde, takmynan 1931-nji ýylyň töwereginde bolup geçdi. Üçünji nesil 1919-njy ýyldaky Injil Maslahatyndan biraz soň W. W. Prescott tarapyndan neşir edilen, The Doctrine of Christ atly kitap bilen başlapdy. 1919-njy ýylda üçünji nesil başlady we 1957-nji ýylda Questions on Doctrine atly kitabyň neşir edilmegine çenli dowam etdi.
After Miller’s work was established and made plain upon Habakkuk’s two tables (the 1843 and 1850 pioneer charts), the Lord then began to open up the truth that there was another, a third, desolating power that would follow paganism and papalism that would also persecute God’s people.
Milleriň işi Habakugyň iki tagtasynda (1843 we 1850-nji ýyllardaky ilkinjileriň çyzgylarynda) berkidilip, aýdyň görkezilenden soň, Reb soňra başga-da, üçünji bir weýran ediji güýjüň bardygy hakdaky hakykaty açyp görkezmäge başlady; ol bütparazlykdan we papalykdan soň gelip, Hudaýyň halkyny hem yzarlajakdy.
“Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns. The beasts preceding it had risen from the sea, but this came up out of the earth, representing the peaceful rise of the nation which is symbolized. The ‘two horns like a lamb’ well represent the character of the United States Government, as expressed in its two fundamental principles, Republicanism and Protestantism. These principles are the secret of our power and prosperity as a nation. Those who first found an asylum on the shores of America rejoiced that they had reached a country free from the arrogant claims of popery and the tyranny of kingly rule. They determined to establish a government upon the broad foundation of civil and religious liberty.” Signs of the Times, November 1, 1899.
“Bütparazlygyň, soňra bolsa Papalygyň üsti bilen Şeýtan, Hudaýyň wepaly şaýatlaryny ýer ýüzünden ýok etmek maksady bilen köp asyrlaryň dowamynda öz güýjüni işledip geldi. Bütparazlar bilen papistler şol bir aždarha ruhy tarapyndan herekete getirildiler. Olaryň tapawudy diňe şundan ybaratdy: Papalyk, Hudaýa hyzmat edýän ýaly bolup görünmek bilen, has howply we zalym duşman boldy. Rimize ynanjyň üsti bilen Şeýtan dünýäni ýesir aldy. Hudaýyň ykrar edilýän ybadathanasy bu aldanşygyň hatarlaryna süpürilip getirildi, we müň ýyldan hem gowrak wagtlap Hudaýyň halky aždarhanyň gazabynyň astynda ejir çekdi. Papalyk öz güýjünden mahrum edilip, yzarlamany bes etmäge mejbur edilende, Ýahýa aždarhanyň sesini gaýtalajak we şol bir zalym hem-de küfürli işi dowam etdirjek täze bir güýjüň ýokary galýandygyny gördi. Hudaýyň ybadathanasyna we kanunyna garşy uruş alyp barmaly iň soňky bu güýç, guzujyk ýaly şahly bir haýwan arkaly nyşanlandyrylypdy. Ondan öň gelen haýwanlar deňizden çykypdy, emma bu haýwan bolsa ýerden çykýardy; bu bolsa onuň bilen nyşanlandyrylan milletiň parahatçylykly ýokarlanmagyny aňladýardy. ‘Guzy ýaly iki şah’ Birleşen Ştatlaryň Hökümetiniň häsiýetini, onuň iki esasy ýörelgesinde — respublikaçylykda we protestantçylykda — beýan edilişi ýaly, örän oňat aňladýar. Bu ýörelgeler millet hökmünde biziň güýjümiziň we rowaçlygymyzyň syrydyr. Ilkinji bolup Amerikanyň kenarlarynda pena tapanlar, papalygyň tekepbir talaplaryndan we patyşaçylyk häkimiýetiniň zorlugyndan azat bir ýurda ýetendiklerine şatlandylar. Olar raýatlyk we dini azatlygyň giň binýady üstünde bir hökümet döretmegi ýüreklerine düwdüler.” Signs of the Times, November 1, 1899.
Miller could not see the third persecuting power, and for this reason his structure was incomplete, though perfectly suited to fulfill his work. Sister White identifies that Miller was God’s chosen messenger, that he had been typified by Elijah and John the Baptist in his work, and by Elisha in his calling to his work, and by Moses in his death. Few in sacred history have inspired commentary that identifies that the angels are waiting by the grave to resurrect them, but this is the commentary of Miller. The fact that his work was limited by the history in which he was raised up is not a derogatory statement of Miller, simply a necessity to recognize, if his work is going to be considered in the true light of God’s prophetic Word.
Miller üçünji yzarlayan güýji görüp bilmedi, we şu sebäpden onuň gurluşy doly däldi, ýöne öz işini ýerine ýetirmek üçin kämil derejede laýykdy. Uruşdaş White Milleriň Hudaý tarapyndan saýlanyp alnan habarçydygyny, öz işinde Ylýas we Ýahýa Çokundyryjy arkaly öňden nusgalanandygyny, öz işine çagyrylyşynda Elişa arkaly, ölüminde bolsa Musa arkaly nusgalanandygyny görkezýär. Mukaddes taryhda perişdeleriň olary direltmek üçin gabyrynyň ýanynda garaşýandygyny görkezýän düşündirişlere ylham beren adamlar azdyr, emma bu Miller baradaky düşündirişdir. Onuň işiniň özüniň galdyrylan taryhy bilen çäklendirilendigi Miller hakynda kemsidiji beýannama däldir; tersine, onuň işi Hudaýyň pygamberlik Sözüniň hakyky nurunda garaljak bolsa, bu zerurlykda ykrar edilmeli ýagdaýdyr.
Miller was given specific, angelic, direction that allowed him to construct a prophetic framework that was based upon the two desolating powers of paganism followed by papalism. For this reason, prophecies that identified history beyond the desolation accomplished by those two powers were misunderstood by Miller. Yet none of those misunderstandings made their way onto the two sacred tables of Habakkuk, where the foundations that were erected through the work of Miller were graphically represented. This is why inspiration could record of the 1843 chart that it was directed by the hand of the Lord.
Millere butparazlykdan soň papalyk bilen dowam eden we harap ediji iki güýje esaslanan pygamberlik çarçuwasyny gurmaga mümkinçilik beren anyk, perişdevi görkezme berildi. Şol sebäpli, şol iki güýjüň amala aşyran harapçylygyndan soňky taryhy kesgitleýän pygamberlikler Miller tarapyndan nädogry düşünildi. Şeýle-de bolsa, şol nädogry düşünmeleriň hiç biri-de Habakugyň iki mukaddes tagtasyna geçmedi; ol ýerde Milliriň işi arkaly gurlan binýatlar şekilli görnüşde beýan edilipdi. Ine şonuň üçin ylham 1843-nji ýylyň çyzgysy barada onuň Rebbiň eli tarapyndan ugrukdyrylandygyny ýazga geçirip bildi.
“The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.
Reb maňa 1843-nji ýylyň çyzgysynyň Öz eli bilen gönükdirilendigini we onuň hiç bir böleginiň üýtgedilmeli däldigini görkezdi; sanlaryň hem Onuň isleýşi ýaly bolandygyny. Onuň eliniň käbir sanlardaky bir ýalňyşlygy örtüp we gizläp durandygyny, şonuň üçin hem Onuň eli aýrylýança hiç kimiň ony görüp bilmändigini görkezdi.
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
“Soňra men ‘Gündelik’ bilen baglanyşyklylykda şuny gördüm: ‘gurbanlyk’ sözi adam paýhasy tarapyndan goşulypdyr we ol tekste degişli däldir; hem-de Reb hökümiň sagady baradaky gykylygy berenlere onuň dogry düşünilişini beripdir. 1844-nji ýyldan öň, birlik bar wagty, tas hemmeler ‘Gündelik’ barada dogry garaýşa birleşipdiler; emma 1844-nji ýyldan bäri, bulaşyklykda, başga garaýyşlar kabul edildi, we onuň yz ýanyndan garaňkylyk hem-de bulaşyklyk geldi.” Review and Herald, November 1, 1850.
The truths assembled by Miller at the direction of angels was directed by the Lord, and within the endorsement of the 1843 chart, inspiration included that Miller’s understanding that “the daily” represented paganism was correct. Five times the Hebrew word “tamid” translated as “the daily,” occurs in the book of Daniel, and it always represents the relationship between the two desolating powers of paganism followed by papalism.
Perişdeleriň ýolbaşçylygy astynda Miller tarapyndan jemlenen hakykatlar Reb tarapyndan ugrukdyrylypdy, hem-de 1843-nji ýylyň diagrammasynyň tassygy çäklerinde ylham Milleriň “gündelik” diýen düşünjesiniň butparazlygy aňladýandygy dogrudygyny öz içine alýardy. Daniýel kitabynda “gündelik” diýip terjime edilen ýewreýçe “tamid” sözi bäş gezek duş gelýär, we ol hemişe weýran ediji iki güýjüň — ilki butparazlygyň, soňra bolsa papalygyň — arasyndaky gatnaşygy aňladýar.
Miller’s understanding of “the daily,” as a symbol of paganism, was absolutely essential in the prophetic framework he employed, for the sequential relationship of paganism followed by papalism became his point of reference in aligning all the prophecies he was led to understand.
Milleriň “gündelik” düşünjesine butparazlygyň nyşany hökmünde düşünişi, onuň peýdalanan pygamberlik çarçuwasynda mutlak derejede zerur bolupdy; çünki butparazlygyň yzysüre papalygyň gelýändigi baradaky yzygiderli gatnaşyk, onuň özüne açylan ähli pygamberlikleri sazlaşdyrmakda esasy salgylanma nokady boldy.
At “the time of the end,” in 1798, the book of Daniel was unsealed, and the primary passage that was what Sister White identified as the “central pillar” and “foundation” of the advent movement, was Daniel chapter eight, and verse fourteen.
“Ahyrzamanyň wagtynda,” 1798-nji ýylda, Daniýel kitaby açyldy, we Uýam Waýtyň advent hereketiniň “merkezi sütün”i we “binýady” diýip kesgitlän baş pasazy Daniýel kitabynyň sekizinji baby, on dördünji aýaty boldy.
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.
Başgalardan has ýokarda, Advent ynanjynyň hem binýady, hem-de merkezi diregi bolan Mukaddes Ýazgy şeýle yglan edýärdi: «Iki müň üç ýüz gün geçenden soň, mukaddes ýer arassalanar». [Daniel 8:14.] Uly göreş, 409.
Verse fourteen is the answer to verse thirteen, and the answer is meaningless without the context of the question.
On dördünji aýat, on üçünji aýatyň jogabydyr, we soragyň mazmuny bolmazdan, bu jogap manysyz bolýar.
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? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Soň men bir mukaddesiň gepleýändigini eşitdim, we başga bir mukaddes gepleýän şol belli mukaddese şeýle diýdi: gündelik gurbanlyk, weýrançylyk getirýän günä hakyndaky bu görnüş näçe wagta çenli dowam eder, şeýdip hem mukaddes ýer bilen goşun aýak astyna salnar? Ol maňa şeýle diýdi: iki müň üç ýüz güne çenli; ondan soň mukaddes ýer tämizlener. Daniel 8:13, 14.
These two verses are the symbol of the increase of knowledge that was produced when the book of Daniel was unsealed at “the time of the end,” in 1798. Verse thirteen, identifies the two desolating powers that Miller formed his prophetic model upon. Miller identified “the daily,” in verse thirteen as paganism, and the “transgression of desolation” as papalism. It is important to recognize that the prophetic model the angels led Miller to recognize, is identified in the two verses that represent the increase of knowledge that arrived in history in 1798. Yet Miller was not given to see the next power to come upon the prophetic stage and persecute God’s people.
Bu iki aýat, 1798-nji ýylda “ahyrzamanyň wagtynda” Daniýeliň kitaby möhürinden açylanda ýüze çykan bilimiň artmagynyň nyşanydyr. On üçünji aýat Milleriň özüniň pygamberlik nusgasyny esaslandyran iki weýran ediji güýji görkezýär. Miller on üçünji aýatdaky “gündelik” sözüni butparazlyk, “weýrançylygyň günäsi” diýen aňlatmany bolsa papalyk hökmünde kesgitledi. Perişdeleriň Milleri tanamaga alyp baran pygamberlik nusgasynyň, 1798-nji ýylda taryha gelen bilimiň artmagyny görkezýän şol iki aýatda kesgitlenýändigini ykrar etmek möhümdir. Şeýle-de bolsa, Miller pygamberlik sahnasyna soňra çykyp, Hudaýyň halkyny yzarlajak indiki güýji görmäge mümkinçilik almandy.
“I saw that the two-horned beast had a dragon’s mouth, and that his power was in his head, and that the decree would go out of his mouth. Then I saw the Mother of Harlots; that the mother was not the daughters, but separate and distinct from them. She has had her day, and it is past, and her daughters, the Protestant sects, were the next to come on the stage and act out the same mind that the mother had when she persecuted the saints. I saw that as the mother has been declining in power, the daughters had been growing, and soon they will exercise the power once exercised by the mother.” Spalding and Magan, 1.
“Men iki şahly haýwanyň aagzynyň aždarhanyňky ýalydygyny, onuň güýjüniň kellesindedigini we permanyň onuň agzyndan çykjakdygyny gördüm. Soňra Men Jelepleriň Enesini gördüm; enäniň gyzlar däldigini, eýsem olardan aýratyn hem tapawutlydygyny gördüm. Ol öz döwrüni başdan geçirdi, ol indi geçip gitdi, we onuň gyzlary, Protestan mezhepleri, sahna indiki gezek çykyp, enäniň mukaddesleri yzarlap ýören wagtyndaky şol bir niýeti amala aşyrjakdylar. Men enäniň güýjüniň kemelip barşy ýaly, gyzlaryň bolsa ösüp barandygyny, tizden olaryň bir wagtlar ene tarapyndan ulanylan güýji ulanjakdygyny gördüm.” Spalding and Magan, 1.
Miller’s inability to see the third power forced him to make conclusions that were simply wrong. Miller identified the sea beast of Revelation thirteen as pagan Rome and the earth beast as papal Rome. His application of Revelation chapter seventeen, was also flawed by his inability to see prophetic history that extended beyond the second desolating power of papalism. For this reason, when Miller identified the Roman power in Daniel’s prophecy, he treated them as one power that came in two phases. That was and is an accurate application, but it prevented him from understanding the kingdoms of Bible prophecy as anything that reached beyond a fourth kingdom represented by Rome. He saw and identified that the fourth kingdom of Rome had two phases, represented as pagan Rome and papal Rome, but could not see that papal Rome was also the fifth kingdom which was to be followed by a sixth kingdom.
Milleriň üçünji güýji görüp bilmezligi ony düýbünden nädogry netijenamalar çykarmaga mejbur etdi. Miller Ylhamyň on üçünji babyndaky deňiz haýwanyny butparaz Rim, ýer haýwanyny bolsa papalyk Rimi hökmünde kesgitledi. Onuň Ylhamyň on ýedinji baby bilen baglanyşykly ulanyşy hem papalygyň haraba ediji ikinji güýjünden oňa geçýän pygamberlik taryhyny görüp bilmezligi sebäpli kemçilikli boldy. Şol sebäpli Miller Daniýeliň pygamberliginde Rim güýjüni kesgitlände, olary iki tapgyrda ýüze çykan bir güýç hökmünde garady. Bu dogry bir ulanyşdy we häzirem dogrydyr, emma bu onuň Mukaddes Kitabyň pygamberligindäki patyşalyklara Rim tarapyndan aňladylan dördünji patyşalykdan aňyrsy bilen baglanyşykly zat hökmünde düşünmegine päsgel berdi. Ol Rimiň dördünji patyşalygynyň butparaz Rim we papalyk Rim hökmünde görkezilen iki tapgyrynyň bardygyny gördi we kesgitledi, emma papalyk Rimiň hem altynjy patyşalyk tarapyndan yzarlanmaly bäşinji patyşalykdygyny görüp bilmedi.
In Daniel chapter two, the Millerites brought the elements of the fifth kingdom of Bible prophecy together with the fourth kingdom. At the basic level their application was correct, but incomplete, for the first reference of the kingdoms of Bible prophecy must agree with the last reference of the kingdoms of Bible prophecy, because Jesus, as the Alpha and Omega always illustrates the end with the beginning. Unable to see a distinction of two sequential kingdoms made it impossible for Miller to recognize that Revelation chapter twelve, is identifying paganism (the dragon), and the sea beast of Revelation chapter thirteen, as papalism (the beast) and the earth beast of Revelation chapter thirteen as apostate Protestantism (the false prophet).
Danyýl pygamberiň kitabynyň ikinji babynda Milleritler Mukaddes Kitap pygamberliginiň bäşinji patyşalygynyň düzüm böleklerini dördünji patyşalyk bilen birleşdirdiler. Esasy derejede olaryň tatbigaty dogrydy, emma doly däldi; çünki Mukaddes Kitap pygamberligindäki patyşalyklara degişli ilkinji salgylanma şol pygamberlikdäki patyşalyklara degişli soňky salgylanma bilen gabat gelmelidir, sebäbi Isa, Alfa we Omege hökmünde, hemişe soňuny başlangyç arkaly görkezýär. Yzygiderli gelýän iki patyşalygyň arasyndaky tapawudy görüp bilmezlik Milleriň Ylham kitabynyň on ikinji babynyň butparazlygy (aždarha), Ylham kitabynyň on üçünji babyndaky deňiz haýwanyny papalygy (haýwan), hem-de Ylham kitabynyň on üçünji babyndaky ýer haýwanyny ýüz dönderen protestantçylygy (ýalan pygamber) görkezýändigini tanamagyny mümkin etmedi.
Miller was unable to see the dragon, the beast and the false prophet as three consecutive kingdoms in chapters twelve and thirteen of Revelation, and was thus forced by his prophetic logic to assume the two chapters were not a consecutive illustration of the three powers that lead the world to Armageddon. The light Miller was given was the perfect light for his generation, and his generation was tested by that light.
Miller Ylham kitabyň on ikinji we on üçünji baplarynda äždarhany, haýwany we ýalan pygamberi yzly-yzyna gelýän üç patyşalyk hökmünde görüp bilmedi; şonuň üçin hem ol öz pygamberlik mantygyna görä, bu iki babyň dünýäni Armageddona alyp barýan üç güýjüň yzly-yzyna berlen şekillendirmesi däldigini çak etmäge mejbur boldy. Millera berlen nur onuň nesli üçin kämil nurdy, we onuň nesli şol nur arkaly synagdan geçirildi.
The light of the three desolating powers (the dragon, the beast and the false prophet), was given to Future for America at the “time of the end,” in 1989. The passage of Daniel which was unsealed with the collapse of the Soviet Union in fulfillment of Daniel chapter eleven, and verse forty was the light of the third angel, whereas Miller had been given the light of the first angel. The last six verses of Daniel eleven, were seen to be the foundation and central pillar of the movement of Future for America, and verse forty, of Daniel chapter eleven summarizes that light, just as verses thirteen and fourteen, of Daniel chapter eight summarized the light that was unsealed in the Millerite movement.
Üç harap ediji güýjüň (äždarha, wagşy haýwan we ýalançy pygamber) nury “ahyry-zaman wagtynda”, 1989-njy ýylda, Future for America-a berildi. Sowet Soýuzynyň çökmegi bilen, Daniýel kitabynyň on birinji baby, kyrkynjy aýatynyň berjaý bolmagynda açylan Daniýel bölegi üçünji perişdäniň nury bolupdy, şol bir wagtda Millera birinji perişdäniň nury berlipdi. Daniýeliň on birinji babyndaky soňky alty aýat Future for America hereketiniň binýady we merkezi sütüniniň özi hökmünde görüldi; hem-de Daniýeliň on birinji babyndaky kyrkynjy aýat şol nury jemläp beýan edýärdi, edil Daniýeliň sekizinji babyndaky on üçünji we on dördünji aýatlaryň Millerçiler hereketinde açylan nury jemläp beýan edişi ýaly.
And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.
Ahyrzamanyň döwründe günortanyň patyşasy oňa garşy itergi berer; demirgazygyň patyşasy bolsa araba goşunlary, atlylar we köp sanly gämiler bilen tupana meňzäp onuň garşysyna geler; ol ýurtlara girer, joşup geçer we olaryň üstünden aşyp gider. Daniel 11:40.
The verse identifies a war that began at the “time of the end” in 1798, between the king of the south and the king of the north. The king of the south represented atheistic France, that delivered the deadly wound to the papacy in that very year. The papacy is there represented as the king of the north. France, prophetically in 1798, was one tenth of the ten kingdoms of Daniel chapter seven. Those ten kingdoms represent pagan Rome, and pagan Rome represents the dragon. The papacy (the king of the north) represents the beast. The verse identifies the king of the north (the papacy), who had been given its deadly wound at the opening of the verse, would ultimately retaliate against the king of the south (the king of atheism). When the papacy did retaliate, the king of atheism had moved from the nation of France, to the confederacy of the Soviet Union. France was one nation, yet when the papacy retaliated against the king of the south in the verse, the king of the south was identified as “countries,” as was the former Soviet Union.
Aýat 1798-nji ýylda, “ahyry-zamanyň wagtynda” günortanyň patyşasy bilen demirgazygyň patyşasynyň arasynda başlanan bir urşy görkezýär. Günortanyň patyşasy şol ýyl papalyga ölüm howply ýarasyny ýetirýän ateistik Fransiýany aňladýardy. Bu ýerde papalyk demirgazygyň patyşasy hökmünde görkezilýär. Pygamberlik taýdan 1798-nji ýylda Fransiýa Danyýel kitabyň ýedinji babyndaky on patyşalygyň ondan biridi. Ol on patyşalyk butparaz Rimini, butparaz Rim bolsa aždarhany aňladýar. Papalyk (demirgazygyň patyşasy) wagşy haýwany aňladýar. Aýat başynda ölüm howply ýarasy berlen demirgazygyň patyşasynyň (papalygyň) ahyrsoňunda günortanyň patyşasyna (ateizmiň patyşasyna) garşy jogap zarbasyny urjakdygyny görkezýär. Papalyk hakykatdan-da jogap gaýtaryp zarba uranda, ateizmiň patyşasy Fransiýa döwletinden Sowet Soýuzynyň konfederasiýasyna geçipdi. Fransiýa bir döwletdi, emma aýatda papalyk günortanyň patyşasyna garşy jogap gaýtaryp zarba uranda, günortanyň patyşasy öňki Sowet Soýuzy ýaly “ýurtlar” hökmünde görkezilýär.
When the king of the north (the papacy) did retaliate it brought with it “chariots,” “horsemen” and “many ships.” Chariots and horsemen are symbols of military strength, and ships are symbols of economic strength. The power that formed an unholy alliance with the papacy for the purpose of bringing down the Soviet Union was the United States, and the two strengths of the United States in Revelation chapter thirteen, is identified as its ability to force the world to receive the mark of papal authority by the force of arms and economics. Men will be forbidden to buy or sell without the mark, and then further, without the mark, men will be put to death.
Demirgazyk patyşasy (papalyk) jogap gaýtaryp hüjüm eden mahaly, onuň bilen bilelikde “söweş arabalaryny”, “atlylary” we “köp sanly gämileri” getirdi. Söweş arabalary bilen atlylar harby güýjüň nyşanlarydyr, gämiler bolsa ykdysady güýjüň nyşanlarydyr. Sowet Soýuzyny ýykmak maksady bilen papalyk bilen mukaddes däl bir bileleşik guran güýç Amerikanyň Birleşen Ştatlarydy; Ylham kitabyň on üçünji babynda Amerikanyň Birleşen Ştatlarynyň iki güýji onuň dünýäni papalyk häkimiýetiniň nyşanyny ýarag güýji we ykdysady basyş arkaly kabul etmäge mejbur edip bilmek ukyby hökmünde görkezilýär. Adamlara şol nyşansyz satyn almak ýa-da satmak gadagan ediler; mundan başga-da, şol nyşansyz adamlar ölüme höküm ediler.
Verse forty directly identifies the dragon (the king of the south), the beast (the papacy) and the false prophet (the United States). The foundational verse for “the time of the end” in 1989, identifies the three desolating powers that lead the world to Armageddon, just as the foundational verses of the Millerite movement identified the two desolating powers of paganism followed by papalism.
Kyrkynjy aýat ajdarhany (günortanyň patyşasyny), wagşy haýwany (papalygy) we galp pygamberi (Amerikanyň Birleşen Ştatlaryny) gös-göni kesgitleýär. 1989-njy ýylda “ahyryň wagty” baradaky düýp aýat dünýäni Armageddona alyp barýan üç harap ediji güýji kesgitleýär; edil şonuň ýaly, Millerit hereketiniň düýp aýatlary hem ilki butparazlygyň, soňra bolsa papalygyň iki harap ediji güýjüni kesgitläpdi.
The verse begins with a battle between the king of the south and the king of the north. In the beginning of the verse (1798), the king of the south prevails, but in the verse, the king of the north retaliates and prevails over the king of the south. The beginning of the verse marks the battle between the king of the north and the king of the south, and in the ending of the message contained in the verse the same battle between the northern and southern kings is illustrated, but with the opposite results. The beginning marked the “time of the end” in 1798, and the ending battle marks the “time of the end” in 1989. The verse contains within its written testimony the signature Alpha and Omega, the beginning and the ending.
Aýat günorta patyşasy bilen demirgazyk patyşasynyň arasyndaky söweş bilen başlanýar. Aýadyň başynda (1798) günorta patyşasy üstün çykýar, ýöne aýadyň dowamynda demirgazyk patyşasy garşylyk berip, günorta patyşasyny ýeňýär. Aýadyň başlangyjy demirgazyk patyşasy bilen günorta patyşasynyň arasyndaky söweşi görkezýär, aýatda beýan edilen habaryň soňunda bolsa şol bir demirgazyk we günorta patyşalarynyň arasyndaky söweş, emma ters netije bilen, suratlandyrylýar. Başlangyç 1798-nji ýylda “ahyryzamanyň wagtyny” belläpdi, ahyrky söweş bolsa 1989-njy ýylda “ahyryzamanyň wagtyny” belleýär. Aýat öz ýazma şaýatlygy içinde Alfa we Omega — başlangyç hem ahyryň — goluny saklaýar.
The actual history of the verse continues on past the collapse of the Soviet Union in 1989, through to the Sunday law of verse forty-one. At the Sunday law the three-fold union of modern Babylon is brought about by a series of rapid events. Verse forty therefore begins when the deadly wound is delivered in 1798, and the whore of Tyre is forgotten. The history represented by the verse completely ends at the Sunday law of verse forty-one, where the deadly wound is healed and the whore of Tyre is remembered. The signature of the beginning and ending is written not only upon the text found in the verse, but also the complete history represented by the verse. The verse identifies the prophetic framework that is based not upon simply paganism (the dragon) and papalism (the beast), but it identifies the structure of the three desolating powers that lead the world to Armageddon.
Aýatyň hakykydaky taryhy Sowet Soýuzynyň 1989-njy ýyldaky dargamagyndan soň hem dowam edip, kyrk birinji aýatyň ýekşenbe kanunyna çenli baryp ýetýär. Ýekşenbe kanunynda häzirki zaman Babiliniň üç esse birleşigi çalt bolup geçýän wakalaryň bir tapgyry arkaly amala aşyrylýar. Şonuň üçin kyrkynjy aýat 1798-nji ýylda öldüriji ýaranyň salnan wagtyndan we Tir jelepiniň unudylan pursatyndan başlanýar. Aýatda şekillendirilen taryh bütinleý kyrk birinji aýatyň ýekşenbe kanunynda tamamlanýar; şol ýerde öldüriji ýara sagaldylýar we Tir jelepi ýatlanýar. Başlangyjyň we ahyryň goly diňe aýatda ýerleşýän tekste däl, eýsem aýatyň aňladýan tutuş taryhyna hem ýazylgydyr. Bu aýat pygamberlik gurluşyny kesgitleýär; ol diňe butparazlyga (aždarha) we papalyga (haýwan) esaslanman, eýsem dünýäni Armageddona alyp barýan we weýran ediji üç güýjüň gurluşyny görkezýär.
Miller’s prophetic framework announced the arrival of God’s investigative judgment, and the prophetic framework of Future for America announces the arrival of God’s executive judgment. At the “time of the end” in 1989, a three-step testing and purification process began when the last six verses of Daniel eleven were unsealed at the collapse of the Soviet Union. The distinction of Miller only seeing paganism and papalism, and not seeing apostate Protestantism, must be understood to rightly understand the vision of the Ulai River that was unsealed in 1798.
Milleriň pygamberlik çarçuwasy Hudaýyň derňew höküm-sudunyň gelendigini yglan etdi, Future for Americanyň pygamberlik çarçuwasy bolsa Hudaýyň ýerine ýetiriji höküm-sudunyň gelendigini yglan edýär. 1989-njy ýylda, “ahyryň wagtynda”, Sowet Soýuzynyň dargamagy bilen Daniýel on birinji bapdaky soňky alty aýat açylanda, synagyň we päklenmäniň üç basgançakly prosesi başlandy. Milleriň diňe butparazlygy we papalygy görüp, mürtede öwrülen protestantçylygy görmändigi baradaky tapawut, 1798-nji ýylda açylan Ulai derýasynyň görnüşine dogry düşünmek üçin hökmany suratda düşünilmeli.
We will continue that consideration in the next article.
Bu meselä garamagy indiki makalada dowam etdireris.
“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.
“Biziň ýitirere wagtymyz ýok. Agyr zamanlar öňümizde dur. Dünýä uruş ruhy bilen tolgunýar. Tizden pygamberliklerde aýdylan muşakgatly wakalar bolup geçer. Daniel kitabynyň on birinji babyndaky pygamberlik doly berjaý bolmagyna diýen ýaly ýetdi. Bu pygamberligiň berjaý bolmagy hökmünde bolup geçen taryhyň köp bölegi gaýtadan gaýtalanar.
“In the thirtieth verse a power is spoken of that ‘verses 30 through thirty-six quoted.’
Otuzynjy aýatda «30-njy aýatdan 36-njy aýada çenli getirilen sitata» barada bir güýç hakda gürrüň edilýär.
“Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.
“Şu sözlerde beýan edilenlere meňzeş wakalar bolup geçer.” Manuscript Releases, number 13, 394.