John the Baptist was a connecting link prophet.
Ýahýa Çokundyryjy baglanyşdyryjy halka bolan pygamberdi.
“The prophet John was the connecting link between the two dispensations. As God’s representative he stood forth to show the relation of the law and the prophets to the Christian dispensation. He was the lesser light, which was to be followed by a greater. The mind of John was illuminated by the Holy Spirit, that he might shed light upon his people; but no other light ever has shone or ever will shine so clearly upon fallen man as that which emanated from the teaching and example of Jesus. Christ and His mission had been but dimly understood as typified in the shadowy sacrifices. Even John had not fully comprehended the future, immortal life through the Saviour.” The Desire of Ages, 220.
“Pygamber Ýahýa iki dispensiýanyň arasyndaky baglaýjy halka boldy. Ol Hudaýyň wekili hökmünde, Kanunyň we pygamberleriň mesihi dispensiýa bilen bolan gatnaşyklaryny görkezmek üçin öňe çykdy. Ol özünden soň gelmeli bolan has uly ýagtylygyň öňündäki kiçi ýagtylykdy. Ýahýanyň aňy Mukaddes Ruh tarapyndan nurlandyryldy, ol öz halkynyň üstüne ýagtylyk saçyp bilsin diýip; emma Isanyň taglymyndan we nusgasyndan çykyp gelýän ýagtylykdan başga, gaçan ynsanyň üstüne hiç haçan beýle aýdyň nur saçmandy we hiç haçan hem saçmaz. Mesih we Onuň wezipesi diňe kölegeli gurbanlyklar arkaly öňden şekillendirilişi ýaly öçügräk düşünilipdi. Hatda Ýahýanyň özi hem Halasgär arkaly geljek, ölümsiz ýaşaýşy doly düşünmändi.” The Desire of Ages, 220.
Jesus was also a connecting link prophet.
Isa hem birleşdiriji baglanyşyk pygamberi hem bolupdy.
“Christ has led the way from earth to heaven. He forms the connecting link between the two worlds. He brings the love and condescension of God to man, and brings man up through His merits to meet the reconciliation of God. Christ is the way, the truth, and the life. It is hard work to follow on, step by step, painfully and slowly, onward and upward, in the path of purity and holiness. But Christ has made ample provision to impart new vigor and divine strength at every advance step in the divine life. This is the knowledge and experience that the hands in the office all want, and must have, or they daily bring reproach upon the cause of Christ.” Testimonies, volume 3, 193.
“Mesih ýerden göge çenli ýoly açyp berdi. Ol iki dünýäni baglanyşdyrýan halkadyr. Ol Hudaýyň söýgüsini we pähimli pesgöwünliligini adama getirýär, hem-de Öz hyzmatlarynyň hatyrasyna adamy ýokary göterip, Hudaýyň ýaraşygy bilen duşuşdyrýar. Mesih ýol, hakykat we ýaşaýyşdyr. Arassalyk we mukaddeslik ýolunda ädimme-ädim, agyr zähmet bilen, haýal we azaply ýagdaýda öňe we ýokary gitmek aňsat däldir. Emma Mesih ylahy durmuşda öňe ädilen her bir ädimde täze kuwwaty we ylahy güýji bermek üçin ýeterlik taýynlyk gördi. Bu edaradaky elleriň ählisiniň isleýän we hökmany suratda eýe bolmaly bolan bilimi we tejribesidir; bolmasa, olar her gün Mesihiň işine ýazyk getirerler.” Testimonies, 3-nji tom, 193.
John the Baptist’s prophetic work included connecting the dispensation of the earthly to the heavenly sanctuary. The first words John said when he first saw Jesus was:
Ýahýa Çokundyryjynyň pygamberlik işi ýerdäki mukaddes ýer bilen gökdäki mukaddes ýeriň arasyndaky döwrüni baglanyşdyrmagy öz içine alýardy. Ýahýa Isany ilkinji gezek göreninde aýdan ilkinji sözleri şulardy:
The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. John 1:29.
Ertesi gün Ýahýa Isanyň öz ýanyna gelýändigini görüp, şeýle diýdi: Ine, dünýäniň günäsini aýyrýan Hudaýyň Guzusy. Ýahýa 1:29.
But even though John was to identify the transition from ancient Israel unto spiritual Israel, his understanding of that transition was limited.
Ýöne Ýahýa gadymy Ysraýyldan ruhy Ysraýyla geçişi anyklamaly bolsa-da, onuň şol geçiş baradaky düşünjesi çäkli bolupdy.
“Said Christ, in vindication of John, ‘But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.’ Not only was John a prophet to foretell future events, but he was a child of promise, filled with the Holy Spirit from his birth, and was ordained of God to execute a special work as a reformer, in preparing a people for the reception of Christ. The prophet John was the connecting link between the two dispensations.
Mesih, Ýahýany gorap şeýle diýdi: “Ýöne siz näme görmäge çykdyňyz? Pygambermi? Hawa, size aýdýaryn, pygamberden hem artyk.” Ýahýa diňe geljek wakalary öňünden aýtmak üçin pygamber bolman, eýsem wada perzendi bolup, dogluşyndan bäri Mukaddes Ruhdan doludy hem-de Mesihi kabul etmäge taýýar bir halky taýýarlamakda özgerdiji hökmünde aýratyn bir işi ýerine ýetirmek üçin Hudaý tarapyndan bellenipdi. Pygamber Ýahýa iki ähtiň arasyndaky baglanyşdyryjy halka bolupdy.
“The religion of the Jews, in consequence of their departure from God, consisted mostly in ceremony. John was the lesser light, which was to be followed by a greater light. He was to shake the confidence of the people in their traditions, and call their sins to their remembrance, and lead them to repentance; that they might be prepared to appreciate the work of Christ. God communicated to John by inspiration, illuminating the prophet that he might remove the superstition and darkness from the minds of the honest Jews, which had been, through false teachings for generations, gathering upon them.
Ýahudylaryň dini, olaryň Hudaýdan ýüz döndermeleriniň netijesinde, esasan dabaralardan ybaratdy. Ýahýa kiçi nurdy, onuň yzyndan has beýik bir nur gelmelidi. Ol halkyň öz däp-dessurlaryna bolan ynamyny sarsdyrmaly, olaryň günälerini ýatlaryna salmaly we olary toba getirmeli idi; şeýlelikde, Mesihiň işine gadyryny bilip baha bermäge taýýar bolup bilerlerdi. Hudaý Ylham arkaly Ýahýa açyş berdi, pygamberi nurlandyryp, dogruçyl ýahudylaryň aňyndan ýalan taglymatlar arkaly nesiller boýy olaryň üstüne üýşüp gelen yrymlary we garaňkylygy aýyrmagy üçin.
“The least disciple that followed Jesus, that witnessed his miracles, and listened to his divine lessons of instruction, and heard the comforting words which fell from his lips, was more privileged than John the Baptist, for he had a clearer light. No other light has shone, or ever will shine, upon the intellect of sinful, fallen man, save that which was, and is, communicated through Him who is the light of the world. Christ and his mission had been but dimly understood through the shadowy sacrifices. Even John thought that the reign of Christ would be in Jerusalem, and that he would set up a temporal kingdom, the subjects of which would be holy.” Review and Herald, April 8, 1873.
Isanyň yzyna eýeren, Onuň gudratlaryna şaýat bolan, ilahi öwüt-nesihat sapaklaryny diňlän we Onuň dodaklaryndan çykan teselli beriji sözleri eşiden iň kiçi şägirt hem Ýahýa Çokundyryjydan has artykmaçlyga eýedi, çünki onda has aýdyň nur bardy. Günäli, heläk bolan adamyň akyl-paýhasyna dünýäniň nury bolan Şol arkaly ýetirilenden başga hiç bir başga nur saçmandy hem saçmaz. Mesih we Onuň wezipesi diňe kölegeli gurbanlyklar arkaly öçügsi düşünilipdi. Hatda Ýahýanyň özi hem Mesihiň hökümdarlygynyň Iýerusalimde boljakdygyny we Onuň raýatlary mukaddes boljak wagtlaýyn bir patyşalygy gurjakdygyny pikir edipdi.” Review and Herald, 1873-nji ýylyň 8-nji apreli.
The apostle Paul was also a connecting link prophet that was to identify the prophetic applications of the literal transitioning unto the spiritual. He understood that literal Jerusalem was no longer the Jerusalem of prophecy, for it then had transitioned unto heavenly Jerusalem.
Resul Pawlus hem göni manydaky geçişiň pygamberlik taýdan ulanylyşlaryny kesgitlemeli bolan baglanyşdyryjy halka bolan pygamberdi. Ol göni manydaky Iýerusalimiň indi pygamberligiň Iýerusalimi däldigine düşünýärdi, çünki ol şonda asmandaky Iýerusalime geçipdi.
For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. Galatians 4:25, 26.
Çünki bu Hajardyr; Arabystandaky Sina dagydyr we häzirki Iýerusalime laýyk gelýär, ol hem öz çagalary bilen gulçulyk astyndadyr. Emma ýokardaky Iýerusalim azatdyr; ol hemmämiziň enemizdir. Galatýalylar 4:25, 26.
In chapter two of 2 Thessalonians, which we have been considering, Paul identified that literal pagan Rome was the power that restrained spiritual papal Rome from ascending to the throne until the year 538. In the chapter he identifies that the “man of sin” which is seated in the temple of God, was the same “king” that Daniel identified in chapter eleven, verse thirty-six. The proof that the “king of the north” in the last six verses of Daniel eleven is the papacy became the key to establish the framework of truth employed by Future for America from the increase of knowledge in 1989.
Seredip geçýän 2 Selanikliler kitabynyň ikinji babynda Pawlus, hakyky butparaz Rimniň biziň eramyz boýunça 538-nji ýyla çenli ruhy papalyk Rimniň tagta çykmagyny saklap duran güýjüdi-gini görkezdi. Ol şol bapda Hudaýyň ybadathanasynda oturan “günäniň adamsynyň” Daniýel kitabynyň on birinji baby, otuz altynjy aýatda görkezilen şol bir “patyşadygyny” hem anyk edýär. Daniýeliň on birinji babyndaky soňky alty aýatda agzalýan “demirgazygyň patyşasynyň” papalykdygynyň subut edilmegi, 1989-njy ýylda bilim artmagyndan başlap Future for America tarapyndan ulanylan hakykat çarçuwasyny berkitmek üçin açar boldy.
In the same chapter, Paul identified pagan Rome’s work of restraining the rise of the papacy, until the time when pagan Rome would be taken away, and thus identified that “the daily” in the book of Daniel was pagan Rome. That truth became the very key to establish the framework of truth which produced the increase of knowledge in 1798.
Şol bir bapda hem Pawlus papalygyň ýüze çykmagyny saklap duran butparaz Rimiň işini, butparaz Rimiň ortadan aýryljak wagtyna çenli, görkezdi; şeýlelikde, Daniýel kitabyndaky “gündelik” zadyň butparaz Rimdigini anyklady. Şol hakykat 1798-nji ýylda bilimiň artmagyny döreden hakykat çarçuwasyny berkarar etmegiň hut özi açary boldy.
In William Miller’s history the message was proclaimed when a transition from the Philadelphian to the Laodicean movement was to take place. In Future for America’s history the transition from a Laodicean movement unto the Philadelphian movement is now taking place.
Uilýam Milleriň taryhynda bu habar Filadelfiýa hereketinden Laodikýa hereketine geçiş amala aşmaly bolan wagtda yglan edildi. “Future for America”nyň taryhynda bolsa, indi Laodikýa hereketinden Filadelfiýa hereketine geçiş amala aşýar.
The truth that Paul set forth in 2 Thessalonians that identified the transition from literal pagan Rome unto spiritual papal Rome became the framework for Miller’s prophetic understanding. Both John the Baptist and Paul were raised up to explain the transition from literal to spiritual. William Miller was typified by John the Baptist and in his work it was essential that he recognized the relation and transition of pagan and papal Rome, the transition that John was raised up to identify.
Pawlusyň 2 Selaniklilerde beýan eden, göni manydaky butparaz Rimden ruhy papalyk Rime geçişi kesgitlän hakykaty, Milleriň pygamberlik düşünjesiniň çarçuwasyna öwrüldi. Ýahýa Çokundyryjy hem-de Pawlus ikisi-de göni manydakydan ruhy mana geçişi düşündirmek üçin galmagaldyryldy. William Miller Ýahýa Çokundyryjy bilen nusgalandyrylan bolup, onuň işinde butparaz we papalyk Rimiň özara baglanyşygyny hem-de geçişini — Ýahýanyň kesgitlemek üçin galmagalydyrylan şol geçişini — tanamagy zerurdy.
There are five references to “the daily” in the book of Daniel, and they always precede a symbol of the papal power. In the context of the prophetic transition we are considering, all five references include the transition from literal Rome to spiritual Rome. “The daily” in the book of Daniel is one of the truths represented upon Habakkuk’s two tables, and is therefore a foundational truth that was to be defended; a truth which would ultimately become covered up with false and counterfeit jewels and coins. It is no accident that every truth represented upon the two sacred charts has direct inspired endorsements within the writings of Ellen White. To reject any of the foundational truths (including “the daily”), is to simultaneously reject the authority of the Spirit of Prophecy.
Danyýl kitabynda “gündelik” barada bäş gezek agzalýar, we olar hemişe papalyk häkimiýetiniň nyşanynyň öňünden gelýär. Biziň garap duran pygamberlik geçişimiziň mazmunynda, bu bäş agzalyşyň ählisi göni Rimden ruhy Rime geçişi öz içine alýar. Danyýl kitabyndaky “gündelik” Habakkugyň iki tagtasynda görkezilen hakykatlaryň biridir, şonuň üçin hem goralmaly bolan binýatlaýyn hakykatdyr; ahyrsoňy ýalan we galp göwherler hem-de teňňeler bilen örtülip goýuljak hakykatdyr. Iki mukaddes çartda görkezilen her bir hakykatyň Ellen Waýtyň ýazgylarynda gönüden-göni ylhamly tassyklaýyşlarynyň bolmagy tötänden däldir. Binýatlaýyn hakykatlaryň haýsydyr birini (şol sanda “gündeligi” hem) ret etmek, şol bir wagtyň özünde Pygamberlik Ruhunyň ygtyýaryny hem ret etmekdir.
“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.
“Soň men ‘Gündelik’ bilen baglylykda şuny gördüm: ‘gurbanlyk’ sözi adam paýhasy tarapyndan goşulypdyr we tekste degişli däldir; hem-de Reb höküm sagady baradaky çagyryşy yglan edenlere onuň dogry düşünilişini berdi. 1844-den öň, birlik bar wagty, tas hemmeler ‘Gündelik’ baradaky dogry garaýyşda birleşipdiler; emma 1844-den bäri, bulaşyklykda, başga garaýyşlar kabul edildi, munuň yzýanynda hem garaňkylyk we bulaşyklyk geldi.” Review and Herald, November 1, 1850.
Those “who gave the judgment hour cry,” understood “the daily” as a symbol of paganism, and/or pagan Rome. Their understanding included the fact that they understood that the word “sacrifice” did not belong in the passage in Daniel, where it had been added by the translators (by human wisdom) of the King James Bible. The pioneer understanding also included that “the daily” was always presented in connection with one of the two symbols of the papal power, and that paganism (“the daily”), always preceded the papal symbol. They were always identified in the sequence in which they arrived into prophetic history. The books of Daniel and Revelation never deviate from the historical sequence of paganism preceding papalism, and when the book of Revelation introduces the third desolating power of the false prophet, that sequence is always upheld.
“Höküm sagadynyň nidasyny berenler” “gündelik” düşünjesine butparazlygyň, we/ýa-da butparaz Rimiň nyşany hökmünde düşünýärdiler. Olaryň düşünjesi şuny-da öz içine alýardy: olar Daniel kitabyndaky degişli ýerde “gurban” sözünün asyl mätä degişli däldigine, onuň King James Mukaddes Kitabynyň terjimeçileri tarapyndan (adam paýhasy bilen) goşulandygyny bilýärdiler. Başlangyç öňbaşçylaryň düşünjesi şeýle hem şuny öz içine alýardy: “gündelik” hemişe papalyk güýjüniň iki nyşanynyň birisi bilen baglanyşykda görkezilýärdi, hem-de butparazlyk (“gündelik”) hemişe papalyk nyşanyndan öň gelýärdi. Olar hemişe pygamberlik taryhyna giriş tertibine laýyklykda yzygiderlilikde kesgitlenýärdiler. Daniel we Ylham kitaplary butparazlygyň papalykdan öň gelýän taryhy yzygiderliliginden hiç haçan sowulmaýar, we Ylham kitaby ýalan pygamberiň üçünji weýran ediji güýjüni girizende-de, şol yzygiderlilik hemişe saklanýar.
Without Paul’s instruction that the literal things of prophecy transitioned to the spiritual in the time period of the cross, a dilemma is produced with Christ’s prediction of the destruction of Jerusalem found in all the gospels except John. The two symbols of the papacy connected with “the daily” in the book of Daniel are the abomination of desolation and the transgression of desolation. Those two symbols represent the mark of the beast (the abomination) and the image of the beast (the transgression).
Pawlusyň pygamberligiň göni manydaky zatlarynyň haç döwrüniň wagt aralygynda ruhy manydakylara geçendigine degişli görkezmesi bolmasa, Ýohanndan başga ähli Hoş Habarlarda duş gelýän Mesihiň Iýerusalimiň weýran ediljekdigi baradaky öňünden aýdan sözi bilen bagly bir kynçylyk ýüze çykýar. Danyýel kitabynda “gündelik” bilen baglanyşykly papalygyň iki nyşany — harabaçylygyň ýigrenji zady we harabaçylygyň günäsidir. Şol iki nyşan haýwanyň nyşanyny (ýigrenji zady) we haýwanyň keşbini (günäni) aňladýar.
The transgression that allows the papacy to murder those it deems as heretics is the combination of church and state, with the church in control of the relationship. Thus, Daniel represents the combination of church and state which is the image of the papal beast, as the transgression of desolation. The Bible identifies idolatry as an abomination, and all the idolatry of the papal power is represented with its idol sabbath, which John calls the mark of the beast, and Daniel calls the abomination that maketh desolate.
Papalığa öz bidgatçi hasap edýänleri öldürmäge ýol berýän günä, ybadathana bilen döwletiň birleşmesi bolup, bu gatnaşykda ybadathana agalyk edýär. Şeýlelikde, Daniel papalyk wagşysynyň keşbi bolan ybadathana bilen döwletiň birleşmesini harapçylygyň günäsi hökmünde beýan edýär. Mukaddes Kitap butparazlygy ýigrenji zat hökmünde kesgitleýär, we papalyk häkimiýetiniň ähli butparazlygy onuň but şenbe güni bilen şekillendirilýär; muny Ýahýa wagşynyň nyşany diýip atlandyrýar, Daniel bolsa harapçylyk getirýän ýigrenji zat diýip atlandyrýar.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:9–12.
Olardan birinden günorta, gündogara we gözel ýurda tarap aşa ulalan kiçijik bir şah çykdy. Ol gökleriň goşunyna çenli ulaldy; goşundan we ýyldyzlardan käbirlerini ýere zyňyp, olary tapalady. Hawa, ol özüni goşunyň Baştutanyna çenli beýgeltdi; Onuň arkaly gündelik gurbanlyk aýryldy, Onuň mukaddes mekanynyň ýeri ýykyldy. Günä sebäpli oňa gündelik gurbanlyga garşy bir goşun berildi; ol hakykaty ýere taşlady; ol iş etdi we rowaçlandy. Daniel 8:9–12.
We will address these verses in greater detail in another article, but in verse eleven, the power that magnified itself against Christ was pagan Rome, when they attempted to kill him at his birth and then finally did so at the cross. The verse states that “by him” (pagan Rome), “the daily was taken away.” The Hebrew word translated as “taken away” is “rum,” and it means “to lift up and exalt”. Pagan Rome would lift up and exalt the religion of paganism, and they did that very thing in history. This is why they are called “pagan” Rome.
Bu aýatlara başga bir makalada has jikme-jik serederis, ýöne on birinji aýatda Mesihiň garşysyna özüni beýgelden güýç, onuň doglan wagtynda Ony öldürmäge synanyşan, soň bolsa ahyrsoňy haçda muny amala aşyran butparaz Rimdi. Aýatda “onuň tarapyndan” (butparaz Rim tarapyndan) “gündelik alnyp aýryldy” diýilýär. “Alnyp aýryldy” diýip terjime edilen ýewreý sözi “rum” bolup, onuň manysy “ýokary götermek we beýgeltmekdir”. Butparaz Rim butparazlygyň dinini ýokary göterip, beýgeltmeli bolupdy, we olar muny taryhda hakykatdan-da etdiler. Şonuň üçinem olar “butparaz” Rim diýlip atlandyrylýar.
The next verse identifies that papal Rome, was given a “host” (military power), that was against, or was to overcome “the daily” (paganism). This also is a fact of history, for military strength was employed by the papacy (though she never has her own army), to overcome the restraint placed upon her rise to power. That power came from pagan Rome. The military power that she employed was given unto her through “transgression,” for the transgression that allowed her to control the armies of the kings that placed her on the throne in the year 538, was the transgression of the combination of church and state. First pagan Rome is addressed in verse eleven, informing the student that pagan Rome would stand up against Christ, and that it would exalt the religion of paganism.
Indiki aýat papalyk Rimiň özüne “gündeliklige” (butparazlyga) garşy duran, ýa-da ony ýeňip geçmeli bolan bir “goşun”yň (harby güýjüň) berlendigini görkezýär. Bu hem taryhyň hakykatydyr, çünki papalyk tarapyndan (öz goşuny hiç haçan bolmadyk hem bolsa) onuň häkimiýete yükselişiniň öňünde goýlan böwetleri ýeňip geçmek üçin harby güýç ulanyldy. Ol güýç butparaz Rimden geldi. Onuň ulanan harby güýji özüne “günä etmek” arkaly berildi, çünki ony b.e. 538-nji ýylda tagta çykaran patyşalaryň goşunlaryna gözegçilik etmegine ýol açan günä, ybadathana bilen döwletiň birleşmeginiň günäsidi. Ilki bilen on birinji aýatda butparaz Rim hakynda aýdylýar, bu bolsa öwrenijä butparaz Rimiň Mesihe garşy aýaga galjakdygyny hem-de butparazlyk dinini belende göterjekdigini habar berýär.
The next verse describes the transgression of the combination of church and state that allowed the papacy to overcome and remove the restraint that pagan Rome had exercised against her. History upholds the application of both those verses. “The daily” represents either pagan Rome, the power that stood against Christ, or the religion of paganism that was exalted by pagan Rome. The symbol of “the daily” is then followed by the papacy, as it identifies the transgression of church and state that is what empowers the papacy with an army to do its dirty work. Daniel’s third use of “the daily,” is the question that produces the answer, that is the central pillar of Adventism.
Indiki aýat buthanaçy Rimiň oňa garşy ulanan bökdeýjisini papalygyň ýeňip aýyrmagyna ýol açan ybadathana bilen döwletiň birleşmesiniň etmişini beýan edýär. Taryh şol iki aýatyň hem şu hili ulanylyşyny tassyklaýar. “Gündelik” ýa buthanaçy Rimini — Mesihe garşy duran güýji, ýa-da buthanaçy Rim tarapyndan beýgeldilen butparazlyk dinini aňladýar. Soňra “gündelik” nyşanynyň yzysüre papalyk gelýär, çünki ol ybadathana bilen döwletiň birleşmeginden döreýän etmişi görkezýär; hut şol birleşme papalygy öz haram işini amala aşyrmak üçin goşun bilen üpjün edýän zatdyr. Danyýeliň “gündelik” diýen sözi üçünji gezek ulanyşy bolsa, Adventizmiň merkezi sütüni bolan jogaby getirýän sowaldyr.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Soň men bir mukaddesiň gepleýändigini eşitdim; we şol gepleýän belli mukaddese başga bir mukaddes şeýle diýdi: “Her günki gurbanlyk, weýran ediji ýazyk hakdaky bu görnüş näçe wagta çenli dowam eder? Mukaddes ýeri-de, goşuny-da aýak astyna salmaga çenli näçe wagt bolar?” Daniýel 8:13.
In this verse, the question is asked of how long shall the vision be, thus asking for an answer that represents duration, and not a point in time. The question is not on what date will the vision be fulfilled, but what is the duration of the vision. The verse does not ask “When?”, it asks, “How long?” The vision is about the desolating powers of paganism, represented as “the daily,” and papalism as represented by the transgression of the papacy that is accomplished when she commits fornication with the kings of the earth. Those two desolating powers of paganism followed by papalism were to trample down the sanctuary and the host for a period of “seven times.”
Bu aýatda: «Görünüş näçe wagta çenli dowam eder?» diýen sowal berilýär; şeýlelikde, wagt nokadyny däl-de, dowamlylygy aňladýan jogap soralýar. Sowal: «Görünüş haýsy senede amala aşar?» diýen barada däl, eýsem: «Görünüşiň dowamlylygy näçedir?» diýen baradadyr. Aýat «Haçan?» diýip soramaýar, «Näçe wagta çenli?» diýip soraýar. Görünüş weýran ediji güýçler hakdadyr: butparazlyk «gündelik» hökmünde görkezilýär, papalyk bolsa ýer ýüzüniň patyşalary bilen zyna edende amal bolýan papalygyň günäsi hökmünde görkezilýär. Butparazlykdan soň papalyk gelýän şol iki weýran ediji güýç mukaddes ýeri we goşuny «ýedi wagt» möhletiniň dowamynda depgiläp geçmelidi.
It is important to recognize that the trampling down of the literal sanctuary which began in the time of Babylon, and continued through to the destruction of Jerusalem by pagan Rome in 70 AD, was done by pagan powers from the beginning of the history to the end. Thus, it was literal paganism in the plural that trampled down the literal sanctuary and literal host (God’s people). But it was spiritual Rome that trampled down spiritual Jerusalem and spiritual Israel.
Bawilonyň döwründe başlap, miladynyň 70-nji ýylynda butparaz Rim tarapyndan Iýerusalimiň weýran edilmegine çenli dowam eden göni manydaky mukaddes ýeriň depelenip basylmagynyň, taryhyň başyndan ahyryna çenli butparaz güýçler tarapyndan amala aşyrylandygyny ykrar etmek möhümdir. Şeýlelikde, göni manydaky mukaddes ýeri we göni manydaky goşuny (Hudaýyň halkyny) depeläp basan, köpçülik manydaky göni butparazlyk boldy. Emma ruhy Rimiň depeläp basany ruhy Iýerusalim we ruhy Ysraýyl boldy.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.
Ýöne ybadathananyň daşyndaky howlyny hasaba alma-da, ony ölçe-me; çünki ol başga milletlere berildi. Olar mukaddes şäheri kyrk iki aýlap aýak astyna salarlar. Men Öz iki şaýadyma güýç bererin, olar çul geýnen halda bir müň iki ýüz altmyş gün pygamberlik ederler. Ylham 11:2, 3.
John the Baptist was a connecting link prophet that identified the change of dispensation from the earthly sanctuary to the heavenly, without knowing the fullness of his work. Paul was a connecting link prophet that identified the change of dispensation from literal Israel (the host) to spiritual Israel. The Jerusalem that was trampled down for forty-two months was spiritual Jerusalem.
Çümdüriji Yahunna öz işiniň dolulygyny bilmezden, ýer ýüzündäki mukaddes ýerden asmandaky mukaddes ýere geçilen döwrüň üýtgeýşini kesgitlän baglanyşdyryjy bir pygamberdi. Pawlus bolsa, döwrüň üýtgeýşiniň göni manydaky Ysraýyldan (goşundan) ruhy Ysraýyla geçendigini kesgitlän baglanyşdyryjy bir pygamberdi. Kyrk iki aýlap depgilenen Iýerusalim ruhy Iýerusalimdi.
“The periods here mentioned—forty and two months,” and ‘a thousand two hundred and threescore days’—are the same, alike representing the time in which the church of Christ was to suffer oppression from Rome. The 1260 years of papal supremacy began in A.D. 538, and would therefore terminate in 1798. At that time a French army entered Rome and made the pope a prisoner, and he died in exile. Though a new pope was soon afterward elected, the papal hierarchy has never since been able to wield the power which it before possessed.” The Great Controversy, 266.
“Bu ýerde ýatlanylýan döwürler — «kyrk iki aý» we «müň iki ýüz altmyş gün» — birdir; olaryň ikisi-de Mesihiň ybadathanasynyň Rim tarapyndan zulum çekmeli boljak wagtyny aňladýar. Papalyk agalygynyň 1260 ýyly miladynyň 538-nji ýylynda başlandy, şonuň üçin hem 1798-nji ýylda tamamlanmalydy. Şol wagtda fransuz goşuny Rime girip, papany ýesir aldy, we ol sürgünde aradan çykdy. Ýogsa, az wagt geçenden soň täze bir papa saýlanyp goýuldy, emma şondan bäri papalyk ierarhiýasy öň eýe bolan güýjüni hiç haçan ulanyp bilmedi.” Beýik dawa, 266.
Paul identified that at the transition which took place in the history of the cross, spiritual Jerusalem which “is above,” became the city which God chose to place his name, and literal Jerusalem ceased to be the Jerusalem of Bible prophecy.
Pawlus haç taryhynda bolup geçen geçiş döwründe, “ýokarda bolan” ruhy Ýerusalimiň Hudaýyň Öz adyny goýmagy üçin saýlan şäherine öwrülendigini, göni manydaky Ýerusalimiň bolsa Mukaddes Kitap pygamberliginiň Ýerusalimi bolmakdan galandygyny görkezdi.
For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. Galatians 4:25, 26.
Çünki bu Agar Arabystandaky Sina dagydyr we häzir bar bolan Iýerusalime gabat gelýär; ol öz perzentleri bilen bile gulçulykdadyr. Emma ýokardaky Iýerusalim erkindir; ol hemmämiziň enemizdir. Galatýalylar 4:25, 26.
This truth is essential to understand correctly, and the false application of literal Jerusalem as the symbol of Bible prophecy is part of the deception created by the Jesuits to undermine the truth that the pope of Rome is the antichrist. That false teaching produces a belief within apostate Protestantism that allows them to incorrectly look to the modern Jewish nation of Israel as a symbol of prophecy. Literal Jerusalem ceased to be God’s Jerusalem in the time of the cross.
Bu hakykata dogry düşünmek örän zerurdyr, hem-de gös-göni Iýerusalimi Mukaddes Kitabyň pygamberlikleriniň nyşany hökmünde ýalan ulanmak, Rimiň papasynyň antikristdigine degişli hakykaty gowşatmak üçin iyezuitler tarapyndan döredilen aldawyň bir bölegidir. Şol ýalan taglymat dönük protestantizmiň içinde şeýle bir ynanjy emele getirýär welin, olar häzirki zaman ýewreý döwleti bolan Ysraýyla pygamberligiň nyşany hökmünde nädogry ýüz tutmaga ýol açýar. Gös-göni Iýerusalim haç döwründe Hudaýyň Iýerusalimi bolmagyny bes etdi.
“The city of Jerusalem is no longer a sacred place. The curse of God is upon it because of the rejection and crucifixion of Christ. A dark blot of guilt rests upon it, and never again will it be a sacred place until it has been cleansed by the purifying fires of heaven. At the time when this sin-cursed earth is purified from every stain of sin, Christ will again stand upon the Mount of Olives. As His feet rest upon it, it will part asunder, and become a great plain, prepared for the city of God.” Review and Herald, July 30, 1901.
Iýerusalim şäheri indi mukaddes ýer däldir. Mesihi ret edendigi we haça çüýländigi sebäpli onuň üstünde Hudaýyň näleti bardyr. Onuň üstünde günäniň gara tegmili durandyr, we ol gökleriň arassalaýjy ody bilen tämizlenýänçä indi hiç haçan ýene-de mukaddes ýer bolmaz. Günä bilen näletlenen bu ýer ýüzi günäniň her bir tegmilinden arassalanýan wagtda, Mesih ýene-de Zeýtun dagynyň üstünde durar. Onuň aýaklary onuň üstünde duran mahaly, ol ikä ýarylar we Hudaýyň şäheri üçin taýýarlanan uly düzlük bolar.” Review and Herald, July 30, 1901.
The relevance of the distinction between literal Jerusalem and spiritual Jerusalem will be addressed as we consider Christ’s prophecy of the end of the world. The fourth time Daniel identifies “the daily,” is in chapter eleven.
Sözme-söz Iýerusalim bilen ruhy Iýerusalimiň arasyndaky tapawudyň ähmiýeti, dünýäniň soňy baradaky Mesihiň pygamberligini gözden geçirýänimizde beýan ediler. Danieliň “gündelik” diýip atlandyrýan zadyny dördünji gezek görkezmegi on birinji bapdadır.
And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.
Onuň tarapyndan goşunlar galarlar, olar kuwwatly mukaddes ýeri haramlarlar, hemişelik gurbanlygy aýrarlar hem-de weýrançylyk getirýän nejis zady ýerleşdirerler. Daniel 11:31.
This verse is identifying the work of pagan Rome in placing the papacy on the throne of the earth in the year 538. The “arms” represent the military strength of pagan Rome that stood up for the papacy beginning with Clovis, king of the Franks in the year 496. Different European kings worked for the placement of the papacy following Clovis, but the verse is identifying four things the European kings (arms) did for the papacy, once they transgressed by forming a church and state alliance with the whore of Tyre.
Bu aýat 538-nji ýylda ýer ýüzüniň tagtyna papalygy çykarmakda butparaz Rimiň ýerine ýetiren işini görkezýär. “Gollar” 496-njy ýylda franklaryň patyşasy Klowisden başlap papalyk üçin aýaga galan butparaz Rimiň harby kuwwatyny aňladýar. Klowisden soň papalygy ýerbe-ýer etmek ugrunda dürli Ýewropa patyşalary zähmet çekdiler, emma bu aýat Ýewropa patyşalarynyň (gollaryň) Tir şäheriniň jelep aýaly bilen ybadathana bilen döwletiň bileleşigini döredip, günä iş edenden soň papalyk üçin ýerine ýetiren dört işini görkezýär.
Once they stood up for the papacy, they “polluted” or destroyed the city of Rome, which was the symbol of strength of both pagan and papal Rome. The pollution of the verse was carried out repeatedly through the years, as the city of Rome was brought under continuous military attacks. Those European kings (the arms), would also “take away the daily.” The Hebrew word translated as “take away” in this verse is not “rum,” as it was in chapter eight. In this verse, the word translated as “take away,” is “sur,” and it means to remove. The arms of the European kings would remove the pagan resistance to the rise of the papacy in the year 508. Then in the year 538, those arms would place the papacy on the throne of the earth. Then at the Counsel of Orleans, in that very year, the papacy implemented a Sunday law.
Olar papalygy goldanlarynda, butparaz hem papalyk Rimiň güýjüniň nyşany bolan Rim şäherini “hapaladylar” ýa-da weýran etdiler. Aýatyň içindäki bu hapalama, Rim şäheriniň üznüksiz harby hüjümlere sezewar edilmegi bilen, ýyllaryň dowamynda gaýtalanyp amala aşyryldy. Şol Ýewropa patyşalary (gollar) hem “gündeligi aýyrardylar”. Bu aýatda “aýyrmak” diýip terjime edilen ýewreý sözi sekizinji bapdaky ýaly “rum” däl. Bu aýatda “aýyrmak” diýip terjime edilen söz “sur” bolup, onuň manysy ýok etmekdir. Ýewropa patyşalarynyň gollary, 508-nji ýylda papalygyň ýokarlanmagyna garşy duran butparaz garşylygy ýok ederdi. Soňra 538-nji ýylda şol gollar papalygy ýer ýüzüniň tagtyna çykarardy. Ondan soň, hut şol ýylyň özünde, Orleans Geňeşinde papalyk ýekşenbe kanunyny güýje girizdi.
Sunday as a day of worship is what Sister White calls the “idol” sabbath, and idolatry is the perfect biblical definition of the word “abomination”. In the year 538, the arms of pagan Rome placed the abomination that maketh desolate.
Ybadat güni hökmünde ýekşenbe Sister White-yň “but” sabady diýip atlandyrýan zadydyr, butparazlyk bolsa “ýigrenji zat” sözüniň Mukaddes Kitaba laýyk iň doly kesgitlemesidir. 538-nji ýylda butparaz Rimiň gollary weýran ediji ýigrenji zady ornaşdyrdy.
“All who will exalt and worship the idol Sabbath, a day that God has not blessed, help the devil and his angels with all the power of their God-given ability, which they have perverted to a wrong use. Inspired by another spirit, which blinds their discernment, they cannot see that the exaltation of Sunday is entirely the institution of the Catholic Church.” Selected Messages, book 3, 423.
“Hudaý tarapyndan mübäreklenmedik gün bolan but Sabatyny beýgeldip, oňa sežde etjekleriň hemmesi, Hudaý tarapyndan özlerine berlen ukybynyň ähli güýji bilen, ony nädogry maksat üçin ýoýup ulanyp, iblise we onuň perişdelerine kömek edýärler. Olaryň düşünjesini kör edýän başga bir ruh tarapyndan ylhamlandyrylandyklary sebäpli, ýekşenbe gününiň beýgeldilmeginiň tutuşlygyna Katolik Ybadathanasynyň girizen dessurydygyny görüp bilmeýärler.” Selected Messages, book 3, 423.
Prophecy and history uphold the application we have just identified for verse thirty-one. When we say prophecy upholds this application, we are referring to the fact that there are other prophecies which address these same facts, without bringing them into the discussion at this time. The fifth and final time Daniel uses “the daily,” is found in chapter twelve.
Pygamberçilik we taryh ýaňy-ýakynda otuz birinji aýat üçin kesgitlän ulanyşymyzy tassyklaýar. Pygamberçiligiň bu ulanyşy tassyklaýandygyny aýdanymyzda, biz şu pursatda olary ara alyp maslahatlaşman, hut şol bir wakalara degişli başga pygamberçilikleriň hem bardygyny göz öňünde tutýarys. Danieliň “gündelik” diýen sözi ulanýan bäşinji we soňky gezek, on ikinji bapda duş gelýär.
And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:11, 12.
Hemişelik gurbanlyk aýryljak wagtdan we weýran edýän ýigrenji zat goýuljak wagtdan başlap, bir müň iki ýüz togsan gün bolar. Müň üç ýüz otuz bäş güne ýetip garaşýan adam bagtlydyr. Daniel 12:11, 12.
Prophecy and history uphold that in the year 508, the resistance to the rise of the papacy essentially ended, when the last of three geographical obstacles (the Goths), were plucked up as Daniel chapter seven identifies.
Pygamberlik we taryh şeýle tassyklaýar: 508-nji ýylda papalygyň ýokarlanşyna bolan garşylyk düýpden tamamlandy, çünki Danyýel kitabynyň ýedinji babynda görkezilişi ýaly, üç geografik päsgelçiligiň iň soňkusy (gotlar) kökünden sogrulyp aýryldy.
I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.
Men şahalary synlap durkam, ine, olaryň arasından başga bir kiçi şahä çykdy; onuň öňünde ilkinji şahalaryň üçüsi köki bilen ýolnup aýryldy. Ine, bu şahada adam gözlerine meňzeş gözler we uly sözleri aýdýan bir agyz bardy. Daniel 7:8.
The three horns being removed are illustrated on the two sacred tables, and when the third of those three geographical obstacles was driven out of the city of Rome, in the year 508, the resistance against the rise of the papal power was taken away. The setting up referenced in verse eleven, represents the thirty years between 508 and 538. It identifies thirty years where the preparation of establishing the man of sin in the temple of God was accomplished.
Aýrylan şol üç şah iki mukaddes tabletda şekillendirilendir, we şol üç geografik päsgelçiligiň üçünjisi biziň eramyz 508-nji ýylynda Rim şäherinden kowulyp çykarylanda, papalyk häkimiýetiniň ýokarlanmagyna garşy duruş ýok edildi. On birinji aýatda agzalýan “dikeldilme” 508 bilen 538-nji ýyllaryň arasyndaky otuz ýyly aňladýar. Bu, günä adamyň Hudaýyň ybadathanasynda ornaşdyrylmagyna taýýarlygyň amala aşyrylan otuz ýylyny görkezýär.
The word translated as “taken away” is also “sur,” which means to remove, and in 508, the resistance against the rise of the papacy was removed (taken away). From that date, twelve hundred and ninety years takes you to 1798, and the deadly wound of the papacy. Thirteen hundred and thirty-five days takes you to the first disappointment, and the beginning of the tarrying time at the very end of the year 1843. The verse promises a blessing to those who “cometh” to 1843. The word “cometh” means to touch. The first day of 1844, marks the first disappointment, but the last day of 1843, touches the first moment of 1844. The last day of a year touches the first day of the following year. The blessing associated with that date is upheld by history and prophecy.
“Ýok edilen” diýip terjime edilen söz “sur” hem bolup, onuň manysy aýyrmakdyr; 508-nji ýylda papalygyň ýokarlanmagyna garşylyk aýryldy (ýok edildi). Şol seneden başlap, bir müň iki ýüz togsan ýyl sizi 1798-nji ýyla, papalygyň ölümli ýarasyna ýetirýär. Bir müň üç ýüz otuz bäş gün sizi ilkinji lapykeçlige we 1843-nji ýylyň hut ahyryndaky eglenme döwrüniň başlangyjyna getirýär. Bu aýat 1843-nji ýyla “gelýänlere” bereket wada berýär. “Gelýän” sözüniň manysy degmekdir. 1844-nji ýylyň ilkinji güni ilkinji lapykeçligi belleýär, emma 1843-nji ýylyň soňky güni 1844-nji ýylyň ilkinji pursatyna degýär. Bir ýylyň soňky güni indiki ýylyň ilkinji gününe degýär. Şol sene bilen baglanyşykly bereket taryh we pygamberlik tarapyndan tassyklanýar.
We will continue our consideration of the significance of “the daily” as a foundational truth in the next article.
“Gündelik” diýen zadyň düýpli hakykat hökmündäki ähmiýetine seretmegimizi indiki makalada dowam etdireris.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
1840–1844-nji ýyllarda berlen ähli habarlara indi güýçli ähmiýet berilmelidir, çünki öz ugruny ýitiren köp adam bar. Bu habarlar ähli ybadathanalara ýetirilmelidir.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
Mesih şeýle diýdi: “Siziň gözleriňiz bagtlydyr, çünki olar görýärler; gulaklaryňyz hem bagtlydyr, çünki olar eşidýärler. Çünki size hakykatdan aýdýaryn: köp pygamberler we dogruçyl adamlar siziň görýän zatlaryňyzy görmegi arzuw etdiler, emma görmediler; siziň eşidýän zatlaryňyzy eşitmegi hem arzuw etdiler, emma eşitmediler” [Matta 13:16, 17]. 1843-nji we 1844-nji ýyllarda görkezilen zatlary gören gözler bagtlydyr.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Habar berildi. We döwrüň alamatlary amala aşýar; habary gaýtalap yglan etmekde hiç hili gijä galma bolmaly däldir; jemleýji iş ýerine ýetirilmelidir. Gysga wagtyň içinde beýik bir iş amala aşyrylar. Tiz wagtdan Hudaýyň bellemegi bilen şeýle bir habar berler welin, ol güýçli nalyşa öwrüler. Şonda Daniýel öz paýyna durup, öz şaýatlygyny berer.” Manuscript Releases, volume 21, 437.