We have been informed that, “God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Miller was prevented by the history where he was raised up in from understanding the “great light” located in chapters twelve, thirteen, sixteen, seventeen and eighteen of Revelation, for those chapters identified the work of prophetic kingdoms which he could not see from his historical vantage point.
Bize şeýle habar berildi: “Hudaý William Milleriň pikirini pygamberliklere gönükdirdi we oňa Ylham kitabynyň üstünde uly ýagtylyk berdi.” Milleriň ösüp ýetişen taryhy döwri, onuň Ylham kitabynyň on ikinji, on üçünji, on altynjy, on ýedinji we on sekizinji baplarynda ýerleşýän “uly ýagtylyga” düşünmegine päsgel berdi; çünki şol baplar, onuň öz taryhy nukdaýnazaryndan görüp bilmedik pygamberlik şalyklarynyň işini kesgitleýärdi.
The light given Miller on the book of Revelation was the Churches, Seals and Trumpets, and it is the last three Trumpets, which are identified as “three Woes,” that are represented upon Habakkuk’s two tables. The “great light,” given to Miller in the book of Revelation concerns the role of Islam in Bible prophecy. Yet even that “great light” was limited by his historical setting.
Milleriň Ylham kitaby boýunça alan nury ýygnaklar, möhürler we surnaýlardy; Hut Habakugyň iki tagtasynda beýan edilýän zatlar bolsa, “üç Bela” diýip tanadylýan soňky üç surnaýdyr. Milleriň Ylham kitabynda alan “uly nury” Mukaddes Kitap pygamberliginde Yslamyň ornuna degişlidir. Şeýle-de bolsa, şol “uly nur” hem onuň taryhy döwri bilen çäklendirilipdi.
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
“Ásiyanyň ýedi ýygnagy Mesihiň ýygnagynyň onuň ýedi görnüşindäki taryhydyr; ol ähli öwrümlerinde we öwrümli ýollarynda, ähli rowaçlygynda we kynçylyklarynda, resullaryň günlerinden tä dünýäniň ahyryna çenli dowam edýär. Ýedi möhür ýer ýüzüniň güýçleriniň we patyşalarynyň ýygnak babatdaky hereketleriniň, hem-de şol bir döwürde Hudaýyň Öz halkyny goramagynyň taryhydyr. Ýedi surnaý ýer ýüzüne, ýagny Rim patyşalygyna iberilen ýedi aýratyn we agyr hökmleriň taryhydyr. Ýedi käse bolsa Papalyk Rime iberilen iň soňky ýedi beladyr. Bularyň arasyna başga-da köp wakalar goşulandyr; olar goşmaça derýajyklar ýaly örülip, pygamberligiň beýik derýasyny doldurýar, ahyrynda bolsa tutuşy bizi bakylygyň ummanyna alyp barýar.”
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
“Bu, meniň üçin, Ýuhannanyň Ylham kitabyndaky pygamberliginiň meýilnamasydyr. Bu kitaba düşünmek isleýän adam bolsa, Hudaýyň Sözüniň beýleki bölümleri barada düýpli bilime eýe bolmalydyr. Bu pygamberlikde ulanylýan şekiller we metaforalar hemmesi şonuň özünde düşündirilmeýär, eýsem beýleki pygamberlerde tapylmaly we Mukaddes Ýazgylaryň başga parçalarynda düşündirilmelidir. Şonuň üçin, munuň özi, Hudaýyň islendik bir bölege aýdyň düşünje gazanmak üçin hem tutuşyny öwrenmegi maksat edinendigini aýdyň görkezýär.” William Miller, Miller’s Lectures, 2-nji tom, 12-nji leksiýa, 178.
Notice that Miller understood the seven last plagues as the seven judgments upon papal Rome. He could not understand that papal Rome was given a deadly wound that was to be healed. He recognized the seven trumpets as “a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom,” but was unable to recognize the distinction between the kingdoms of pagan and papal Rome. Therefore, his ability to see the distinction between the first four trumpets and the last three trumpets was limited.
Milleriñ soňky ýedi belany papalyk Rimiň üstüne gelen ýedi höküm hökmünde düşünendigine üns beriň. Ol papalyk Rimiň ölüm howply ýara alandygyny we onuň sagaldylmalydygyny düşünip bilmedi. Ol ýedi surnaýy “ýere ýa-da Rim patyşalygynyň üstüne iberilen ýedi aýratyn we agyr hökümleriň taryhy” hökmünde tanady, emma butparaz Rim bilen papalyk Rimiň patyşalyklarynyň arasyndaky tapawudy tanap bilmedi. Şonuň üçin-de onuň ilkinji dört surnaý bilen soňky üç surnaýyň arasyndaky tapawudy görüp bilmek ukyby çäklidi.
Miller was unable to recognize that the judgments brought against Rome, were God’s response to Sunday enforcement, for the Millerites were still worshipping on Sunday in their history. Miller was correct in recognizing that the trumpets were judgments upon Rome, but the specific reason the judgments were brought, and the distinction between the first four and last three Trumpets was limited, or non-existent. With that limited view, the “jewel” of the three woes of Islam was still included upon the charts that were directed by the hand of God, and should not be altered.
Miller Rime garşy getirilen hökümleriň, Hudaýyň ýekşenbe gününi mejbury girizmäge beren jogabydygyny tanap bilmedi, çünki Millerçiler öz taryhynda heniz hem ýekşenbe güni ybadat edýärdiler. Miller surnaýlaryň Rime garşy gelen hökümlerdigini tanamakda dogrydy, emma bu hökümleriň getirilişiniň anyk sebäbi, şeýle-de ilkinji dört Surnaý bilen soňky üçüsiniň arasyndaky tapawut çäkli boldy ýa-da asla ýokdy. Şeýle çäkli garaýyş bilen, yslamyň üç hasratynyň “gymmatbahaly daşy” heniz hem Hudaýyň eli tarapyndan ugrukdyrylan çyzgylara girizilipdi we ony üýtgetmeli däldir.
Enlightened discernment allows a “wise” student of prophecy to recognize that God not only inspired the holy men who wrote the Bible, but He also governed the work of the men who translated the King James Bible, and He specifically says that He employed the same type of divine oversight in the production of the two sacred charts.
Nurlanan paýhasly saýgaryş pygamberlik baradaky “akylly” okuwça diňe Mukaddes Kitaby ýazan mukaddes adamlary Hudaýyň ylhamlandyrandygyny däl, eýsem Patyşa Jeýms Mukaddes Kitabyny terjime eden adamlaryň işini hem Onuň dolandyrandygyny tanamaga mümkinçilik berýär, we Ol aýratynlykda iki mukaddes çyzgynyň taýýarlanylmagynda hem şol bir görnüşdäki ylahy gözegçiligi ulanandygyny aýdýar.
Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies the subject of the final Midnight Cry. The subject of the Midnight Cry in Millerite history was the date of the conclusion of the prophetic periods, and in this sense the “Midnight Cry” message of the last days (which is the message of Islam of the third Woe), has been typified by the date of October 22, 1844. That date in Millerite history typifies the soon-coming Sunday law, and both October 22, 1844, and the Sunday law were typified by the cross, which was the conclusion of the Triumphal Entry of Christ.
Milleriň bäşinji, altynjy we ýedinji Surnuklaryň (Yslamyň) “gymmatbahaly daşy” soňky günlerde on esse has ýagty şöhle saçýar, çünki ol ahyrky Gijeki nala degişli temany kesgitleýär. Millerçi taryhyndaky Gijeki nalanň temasy pygamberlik döwürleriniň tamamlanyşynyň senesidi, we şu manyda soňky günleriň “Gijeki nala” habary (üçünji Bela degişli Yslam habary) 1844-nji ýylyň 22-nji oktýabryndaky sene arkaly öňden nusgalandyrylandyr. Millerçi taryhyndaky şol sene tiz geljek ýekşenbe kanunyny nusgalandyrýar, hem-de 1844-nji ýylyň 22-nji oktýabry bilen ýekşenbe kanunyň ikisi-de Mesihiň Zafarly Girişiniň jemlenmesi bolan haç arkaly nusgalandyrylandyr.
Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies Islam in agreement with the theme of the last-day reformatory movement, which is Islam of the third Woe. Therefore, as the theme of the final reformatory movement of the one hundred and forty-four thousand, it has been typified by the theme of each of the previous reformatory movements, whether it be the theme of “the resurrection” in the reformatory movement of Christ, the theme of “prophetic time” in the history of the Millerites, the theme of “the ark of God” in the reformatory movement of David or the theme of “the covenant” in the reformatory movement of Moses.
Milleriň bäşinji, altynjy we ýedinji Surnaýlar (Yslam) baradaky “gymmatbahasy” soňky günlerde on esse has ýagty şöhle saçýar, çünki ol Yslamy soňky günleriň özgertme hereketiniň temasy bilen sazlykda kesgitleýär; bu bolsa üçünji Waýyň Yslamydyr. Şonuň üçin hem, ýüz kyrk dört müňüň iň soňky özgertme hereketiniň temasy hökmünde, ol öňki özgertme hereketleriniň hersiniň temasy arkaly nusgalandyrylandyr — bolsun ol Mesihiň özgertme hereketindäki “direliş” temasy, Milleritleriň taryhyndaky “pygamberlik wagty” temasy, Dawudyň özgertme hereketindäki “Hudaýyň sandygy” temasy ýa-da Musanyň özgertme hereketindäki “ähti-peýman” temasy.
Whether the event of the cross, the date of October 22, 1844, or the various themes of the reformatory movements, every date and theme represented a life-or-death testing question for the generation of that time. Miller’s “jewel” of the three Woes of Islam is a life-or-death test question, as represented in the parable of the ten virgins in terms of the “oil.” Miller’s jewels in the beginning of his dream shone as the sun, but at the end of his dream they shone “ten times brighter”. Miller’s jewels were like kerosene (lamp oil) in the history of the Millerites, but today those jewels are rocket fuel!
Haça degişli waka bolsun, 1844-nji ýylyň 22-nji oktýabrynyň senesi bolsun ýa-da reforma häsiýetli hereketleriň dürli mowzuklary bolsun — her bir sene we her bir mowzuk şol döwrüň nesli üçin ölüm-ýaşaýyş synag sowalyny aňladýardy. Milleriň Yslamyň üç “Wahy” barada aýdan “gymmatbaha daşy”, on gyzyň tymsalynda “ýag” taýdan görkezilişi ýaly, ölüm-ýaşaýyş synag sowalydyr. Milleriň düýşüniň başynda onuň gymmatbaha daşlary gün ýaly şöhle saçýardy, emma düýşüniň ahyrynda olar “on esse ýagtyrak” şöhle saçýardylar. Milleritleriň taryhynda Milleriň gymmatbaha daşlary kerosin (çyra ýagy) ýalydy, ýöne bu gün şol gymmatbaha daşlar raketa ýangyjydyr!
The Millerites understood, and correctly applied, the time prophecy of Islam of the second Woe, that was fulfilled on August 11, 1840, but their understanding of the third Woe, which is the Seventh Trumpet, could not see the third Woe arriving as a judgment upon the sixth kingdom of Bible prophecy, for they did not see a fifth kingdom, let alone the sixth kingdom of Bible prophecy. Yet the “great light” on Revelation that was given to Miller is to shine ten times brighter in the “Midnight Cry” of the last days.
Millerçiler ikinji Bela degişli Yslamyň wagt pygamberligini dogry düşünip, ony 1840-njy ýylyň 11-nji awgustynda berjaý bolan görnüşde dogry ulandylar; emma olaryň ýedinji Surnaý bolan üçünji Bela baradaky düşünjesi üçünji Belanyň Injil pygamberliginiň altynjy patyşalygynyň üstüne höküm hökmünde gelýändigini görüp bilmedi, çünki olar bäşinji patyşalygy görmediler, goý, Injil pygamberliginiň altynjy patyşalygyny bir ýana goýaly. Şeýle-de bolsa, Milleriň özüne berlen Ylham baradaky “beýik nur” ahyrky günleriň “Gijäniň ýarysyndaky Çagyryşynda” on esse has ýagty saçmalydyr.
The truths represented upon Habakkuk’s two tables are essentially truths which were fulfilled in past history. The charts are based upon the time prophecies which Miller was led to assemble, and all those time prophecies had concluded by 1844. Those time prophecies will shine brighter in the last days, for they will be seen to be as accurate today as they were in Millerite history, but they possess no direct time predictions for the last days. They do, however, provide repeating prophetic types of the histories they represented in the past, but with a few of Miller’s jewels, future predictions are directly represented.
Habakkugyň iki tagtasynda görkezilen hakykatlar, esasan, geçmiş taryhda amala aşan hakykatlardyr. Çyzgylar Milleriň bir ýere jemlemäge ugrukdyrylan wagt baradaky pygamberliklerine esaslanýar, we şol wagt baradaky pygamberlikleriň hemmesi 1844-nji ýyla çenli tamamlandy. Şol wagt baradaky pygamberlikler soňky günlerde has-da ýagty saçar, çünki olaryň Millerit taryhynda bolşy ýaly, häzirki döwürde-de edil şonuň ýaly takykdygy görner; emma olarda soňky günler üçin göni wagt çaklamalary ýokdur. Şeýle-de bolsa, olar geçmişde görkezýän taryhlarynyň gaýtalanýan pygamberlik nusgalaryny berýärler, ýöne Milleriň käbir gymmatly miraslary bilen geljek baradaky çaklamalar gönüden-göni görkezilýär.
The work of Christ in the heavenly sanctuary that began in 1844, continues until that work is finished. The prophecy of the twenty-three hundred days, and the work of cleansing that it identified, is still “in the process of fulfillment,” as Sister White states concerning the Ulai and Hiddekel Rivers, so that prophecy has an end-of-the-world fulfillment.
1844-nji ýylda başlanan Mesihe degişli gökdäki mukaddeslikdäki hyzmat, şol iş tamamlanýança dowam edýär. Iki müň üç ýüz gün baradaky pygamberlik hem-de onuň görkezýän arassalama işi, Ulaý we Hiddekel derýalary babatda Uayt uýa aýdyşy ýaly, henizem “ýerine ýetirilmek döwründedir”; şonuň üçin bu pygamberligiň dünýäniň ahyryna degişli bir ýerine ýetmesi bar.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.
„Danyýlyň Hudaýdan alan nury aýratyn-da şu ahyrky günler üçin berildi. Onuň Şinar diýarynyň beýik derýalary bolan Ulai bilen Hiddekel derýalarynyň kenarlarynda gören görnüşleri häzir ýerine ýetirilmek işindedir, we öňünden aýdylyp berlen ähli wakalar tizden-tiz amala aşar.“ Testimonies to Ministers, 112.
Portions of the visions of Daniel chapters seven and eight, which are on the two tables, are yet future, for they both identify the sanctuary work of Christ. Yet the histories of the kingdoms of Bible prophecy in those two chapters end with papal Rome receiving its deadly wound. The “stone” that is “cut out of the mountain without hands”, and the eighth kingdom of Daniel two are still future. But most of what is represented upon the charts in relation to Daniel chapters two, seven and eight has been fulfilled.
Iki tagtada ýerleşdirilen Danyýel kitabynyň ýedinji we sekizinji baplaryndaky görnüşleriň käbir bölekleri heniz geljekdedir, çünki olaryň ikisi-de Mesihe degişli mukaddes ýer hyzmatyny görkezýär. Şeýle-de bolsa, şol iki bapdaky Mukaddes Kitap pygamberliginiň patyşalyklarynyň taryhy papalyk Rimiň ölümli ýarasyny almagy bilen tamamlanýar. “Elsiz dagdan kesilip alnan” “daş” hem-de Danyýel ikidäki sekizinji patyşalyk heniz geljekdedir. Emma Danyýel kitabynyň ikinji, ýedinji we sekizinji baplary bilen baglylykda çyzgylarda görkezilenleriň aglabasy amala aşyryldy.
The work of Christ in the sanctuary, and the third Woe of Islam are essentially the two subjects that represent prophetic history beyond the time of the Millerites. Along with those two themes, is the last-day history that is typified when the two charts are brought together upon one line. When that is done, the first disappointment of 1843, as represented upon the first chart, finds its correction upon the second chart. Together they produce and identify the “hidden history” of the Seven Thunders, which is now being unsealed in connection with the unsealing of the Revelation of Jesus Christ.
Mukaddes ýerde Mesihiň işi we Yslamyň üçünji Wesiýetli Belasy, düýp manysynda, Milleritleriň döwründen soňraky pygamberlik taryhyny beýan edýän iki mowzukdyr. Şol iki tema bilen birlikde, iki çyzgy bir çyzygyň üstünde birleşdirilende nusgalanýan ahyrky günleriň taryhy hem bardyr. Şeýle edilende, birinji çyzgyda görkezilen 1843-nji ýyldaky ilkinji lapykeçlik öz düzedişini ikinji çyzgyda tapýar. Olar bilelikde, häzir Isa Mesihiň Ylhamynyň möhürleriniň açylmagy bilen baglanyşyklylykda möhürleri aýrylýan Ýedi Gök Gürrüldisiniň “gizlin taryhyny” emele getirýär we ony anyk görkezýär.
That “hidden history” is structured upon the “truth,” which is the three Hebrew letters that when combined, create the word “truth.” The word is created by the first, thirteenth and last letters of the Hebrew alphabet, and represent Jesus not only as the Truth, but as Alpha and Omega. The “hidden history” begins and ends with a disappointment, and has rebellion in the middle, for “thirteen” is a number which represents rebellion.
Şol “ýaşyrylan taryh” “hakykatyň” esasynda düzülendir; “hakykat” bolsa birleşdirilende “hakykat” sözüni emele getirýän üç ýewreý harpydyr. Bu söz ýewreý elipbiýiniň birinji, on üçünji we soňky harplaryndan emele gelýär we Isany diňe bir Hakykat hökmünde däl, eýsem Alfa we Omega hökmünde-de aňladýar. Şol “ýaşyrylan taryh” lapykeçlik bilen başlanýar we lapykeçlik bilen tamamlanýar, ortasynda bolsa pitne bardyr, çünki “on üç” pitnäni aňladýan sandyr.
The year 1843, illustrated upon the first chart, identifies the first disappointment and the arrival of the tarrying time. The tarrying time leads to the arrival of the message of the Midnight Cry, where the rebellion of the foolish virgins is manifested. The message of the Midnight Cry is then proclaimed until the last disappointment. That “hidden history” of the Midnight Cry is repeated (to the very letter) in the last days.
Birinji çyzgide şekillendirilen 1843-nji ýyl birinji lapykeçligi we gijä galma döwrüniň gelmegini görkezýär. Gijä galma döwri, akmak gyzlaryň gozgalaňynyň aýan edilýän ýerinde, Gije ýarym Çagyryş habarynyň gelmegine eltýär. Soňra Gije ýarym Çagyryş habary iň soňky lapykeçlige çenli yglan edilýär. Gije ýarym Çagyryşyň şol “ýaşyryn taryhy” ahyrky günlerde gaýtalanýar (hatda iň ownuk jikme-jigine çenli).
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Men köplenç on gyzyň tymsalyna ýüzlendirilýärin; olaryň bäşi paýhasly, bäşi bolsa akylsyzdy. Bu tymsal iň ownuk jikme-jigine çenli ýerine ýetirilipdir we ýerine ýetiriler, çünki onuň hut şu döwür üçin aýratyn ulanylyşy bar, hem-de üçünji perişdäniň habary ýaly, ol ýerine ýetirilipdir we döwrüň soňuna çenli häzirki hakykat bolmagynda dowam eder.” Review and Herald, August 19, 1890.
When rightly understood, the previous statement identifies that the only group of people in the last days who have a possibility of being either a foolish or wise virgin, are people within a group who have suffered a disappointment. The disappointment is what produces the tarrying time, and the parable that “has been and will be fulfilled to the very letter” is premised upon the effects produced internally within the virgins during a tarrying time that begins with a disappointment. That disappointment that slew the “two witnesses” in the street of the city, and reduced them to dead, dry bones in the valley of death took place on July 18, 2020. Adventism, by and large, was not involved with that disappointment. If anything, they celebrated the failed prediction as the “two witnesses” lay slain in the street. To the very letter means “to the very letter”.
Dogry düşünilende, öňki beýanat ahyrky günlerde akmak ýa-da paýhasly gyz bolmak mümkinçiligi bolan adamlaryň ýeke-täk toparynyň, lapykeçligi başdan geçiren bir toparyň içindäki adamlar bolandygyny görkezýär. Şol lapykeçlik gijikme döwrüni döredýär, we “iň ownuk harpyna çenli amala aşan we amala aşjak” tymsal, lapykeçlik bilen başlan gijikme döwründe gyzlaryň öz içinde ýüze çykýan täsirlere esaslanýar. Şäheriň köçesinde “iki şaýady” öldüren hem-de olary ölüm jülgesinde öli, gurak süňklere öwren şol lapykeçlik 2020-nji ýylyň 18-nji iýulynda boldy. Umuman alanyňda, Adwentizm şol lapykeçlige gatnaşmady. Gaýtam, “iki şaýat” köçede öldürilen halda ýatyrka, olar şol başa barmadyk çaklamany baýram etdiler. Iň ownuk harpyna çenli diýmek “iň ownuk harpyna çenli” diýmekdir.
In the Millerite history, the former covenant people (Protestantism), celebrated the failed prediction of 1843 (the first disappointment), and at that point the Protestants passed the limits of their probationary testing time. The testing time had begun on August 11, 1840, when the mighty angel of Revelation ten descended at the fulfillment of the time prophecy of the second Woe (Islam). The Protestants rejected prophetic time at the first disappointment, for the erroneous prediction provided them with an excuse for no longer seeking truth. The theme of all of the waymarks of the Millerite history was “time prophecy”.
Millerçilik taryhynda öňki äht halky bolan Protestantizm 1843-nji ýyldaky başa barmadyk çaklamany (birinji lapykeçligi) baýram etdi, we şol pursatda protestantlar synag möhletleriniň çäklerinden geçdiler. Synag döwri 1840-njy ýylyň 11-nji awgustynda, Ylham kitabynyň onunjy babyndaky gudratly perişde ikinji “Waýyň” (Yslam) wagt pygamberliginiň berjaý bolmagynda inende başlapdy. Protestantlar birinji lapykeçlikde wagt pygamberligini ret etdiler, çünki nädogry çaklama olara hakykaty indi gözlemän ýaşamak üçin bahana berdi. Millerçi taryhyň ähli ýol belgileriniň esasy mowzugy “wagt pygamberligi” boldy.
On September 11, 2001, the angel of Revelation eighteen descended at the fulfillment of the prophecy of the third Woe (Islam). The theme of all of the waymarks in the last days is Islam. The first disappointment marks the end of a cleansing of the former covenant people, as the former covenant people were then provided with an excuse for no longer seeking the truth. The testing time then began for “the virgins” of the last days, for the testing of the former covenant people that began with the descent of the angel, ended at the first disappointment. Thus, the testing of those who are represented as virgins began, and that process of testing will ultimately manifest whether the virgins are either foolish or wise.
2001-nji ýylyň 11-nji sentýabrynda Ylhamyň on sekizinji babyndaky perişde üçünji Betbagtlygyň (Yslam) pygamberliginiň ýerine ýetmeginde indi. Ahyrky günlerdäki ähli bellikleriň mowzugy Yslamdyr. Birinji lapykeçlik öňki ähtiň halkynyň tämizlenmeginiň tamamlanandygyny belleýär, çünki şol wagt öňki ähtiň halkyna hakykaty mundan beýläk gözlemezlik üçin bahanä berildi. Soňra ahyrky günleriň “gyzlary” üçin synag döwri başlandy; sebäbi perişdäniň inişi bilen başlan öňki ähtiň halkynyň synagy birinji lapykeçlikde tamamlandy. Şeýlelikde, gyzlar hökmünde görkezilenleriň synagy başlandy, we bu synag prosesi ahyrsoňunda gyzlaryň ýa akylsyzdygyny, ýa-da paýhaslydygyny ýüze çykarar.
Between the first and the last disappointment is the message of the Midnight Cry. The theme of the message of the Midnight Cry for the Millerites was “time”, and the theme of the message of the Midnight Cry in the last days is “Islam”. In Miller’s dream he is awakened with a shout (cry), and at that time, his jewels shine ten times brighter than they formerly shone. The jewels upon the charts that directly identifies a prediction for the last days is Islam and the investigative judgment. As such, the tests of the “message” of the Midnight Cry and of the “experience” represented by the investigative judgment, is not for the former covenant people, but for those who profess to be the last virgins.
Ilkinji we ahyrky lapykeçligiň arasynda Gijeki ýarymda çykarylan çagyryşyň habary bardyr. Milleritler üçin Gijeki ýarymda çykarylan çagyryşyň habarynyň temasy “wagtdyr”, soňky günlerde Gijeki ýarymda çykarylan çagyryşyň habarynyň temasy bolsa “Yslamdyr”. Milleriň düýşünde ol bir gykylyk (çagyrgy) bilen oýarylyar, şol wagtda-da onuň gymmatbahaly daşlary öňki şöhle saçyşyndan on esse ýagty şöhle saçýar. Çyzgylardaky, soňky günler üçin öňünden aýdylanlygy göni kesgitleýän gymmatbahaly daşlar Yslam we derňew hökümidir. Şonuň üçin, Gijeki ýarymda çykarylan çagyryşyň “habarynyň” hem-de derňew hökümi bilen görkezilen “tejribäniň” synaglary öňki äht halky üçin däl-de, özlerini soňky gyzlar diýip ykrar edýänler üçindir.
The illustration that is produced when both charts are brought together, which identifies the history of the first to the last disappointment, identifies that in the time when the “hidden history” of the Seven Thunders is occurring, the final work of the investigative judgment is being accomplished. That final work is the sealing of the one hundred and forty-four thousand, and it takes place during the “troublous times” of Daniel nine, during the angering of the nations in Revelation eleven, the holding of the “four winds” of Revelation chapter seven, the “staying of the rough wind in the day of the east wind,” of Isaiah chapter twenty-seven, and the restraint of the “angry horse that is seeking to break loose and bring death and destruction” upon the world. All of these prophetic witnesses represent Islam of the third Woe, as represented upon the sacred charts.
Iki çyzgy bilelikde getirilen mahalynda emele gelýän şekillendiriş, ilkinji lapykeçlikden iň soňky lapykeçlige çenli bolan taryhy kesgitlemek bilen, Ýedi Gök Gürlemegiň “gizlin taryhynyň” bolup geçýän wagtynda derňew hökümynyň jemleýji işiniň amala aşyrylýandygyny hem kesgitleýär. Şol jemleýji iş ýüz kyrk dört müňüň möhürlenmegidir, we ol Danyýel dokuzdaky “kynçylykly döwürlerde”, Ylham on birde milletleriň gaharlanmagy mahalynda, Ylhamyň ýedinji babyndaky “dört şemalyň” saklanyp durulmagy wagtynda, Işaýa ýigrimi ýediniň “gündogar şemalynyň güni ýowuz şemaly saklap durmagy” diýilýän wagtda, hem-de dünýäniň üstüne “boşanyp çykmaga we ölüm hem-de weýrançylyk getirmäge çalyşýan gazaply aty” saklap durmak mahalynda bolup geçýär. Bu pygamberlik şaýatlarynyň bary, mukaddes çyzgylarda görkezilişi ýaly, üçünji Belanyň Yslamyňy aňladýar.
The three primary elements of the two sacred charts of Habakkuk that are specifically addressing events that were future to the publication of the charts, is the sealing of the one hundred and forty-four thousand, Islam and the fulfillment of the parable of the ten virgins. The charts identify a testing, sealing process of both an “experience” and a “message.” The experience necessary for a foolish virgin is “Christ in you the hope of glory”, which represents the perfection represented by the one hundred and forty-four thousand.
Habakugyň aýratynlykda çartlaryň neşir edilen döwründen soňky geljek wakalaryna ýüzlenýän iki mukaddes çartynyň üç esasy elementi ýüz kyrk dört müňiň möhürlenmegi, Yslam we on gyzyň tymsalynyň ýerine ýetmegidir. Bu çartlar hem bir “tejribäniň”, hem-de bir “habaryň” synagdan geçirilmegi we möhürlenmegi işini kesgitleýär. Akylsyz gyz üçin zerur bolan tejribe “Mesih sizde — şöhratyň umydydyr”; bu bolsa ýüz kyrk dört müň bilen aňladylýan kämilligi görkezýär.
Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus. Colossians 1:26–28.
Asyrlardan we nesillerden gizlin saklanyp gelnen bu syr indi Onuň mukaddeslerine aýan edildi. Hudaý butparaz milletleriň arasynda bu syryň şöhratynyň baýlygynyň nämedigini olara mälim etmegi isledi; bu syr bolsa, içiňizdäki Mesihdir, şöhratyň umydydyr. Biz Ony wagyz edýäris, her bir adama duýduryş berýäris we her bir adamy ähli hikmet bilen öwredýäris; şeýlelikde her bir adamy Mesih Isada kämil edip hödürläris. Koloseliler 1:26–28.
The one hundred and forty-four thousand are represented as a group of people who have came out of a “captivity”. The captivity that is directly represented in the book of Revelation is the captivity of being dead in the street for three and a half days, as represented in Revelation chapter eleven. The captivity of a symbolic death is representing the “seven times” of Leviticus twenty-six, and that captivity requires the manifestation of repentance, as illustrated by Daniel’s prayer, in chapter nine.
Ýüz kyrk dört müň adam bir topar halk hökmünde “ýesirlikden” çykan ýagdaýda görkezilýär. Ylham kitabynda gönüden-göni görkezilen ýesirlik, on birinji bapda beýan edilişi ýaly, üç ýarym gün köçede öli ýatmak ýesirligidir. Nyşanly ölüm ýesirligi Lewiler kitaby ýigrimi altynjy bapdaky “ýedi wagty” aňladýar, we şol ýesirlik dokuzynjy bapda Daniýeliň dogasy arkaly görkezilişi ýaly, toba etmegiň ýüze çykmagyny talap edýär.
When the dead dry bones are brought back to life, they are immediately lifted up as an “ensign”. In death they were without Christ within them, the hope of glory. Part of their required repentance was their acknowledgment that they had walked contrary to God, and that God had walked contrary to them. When they meet the requirements prophetically identified, Christ then “comes suddenly to His temple”, and the “experience” is attained that is needed in order to be a member of the ensign that is then lifted up.
Öli gurak süňkler gaýtadan ýaşaýşa getirilende, olar dessine “nyşan” hökmünde ýokary galdyrylýar. Ölümde olaryň içinde şöhratyň umydy bolan Mesih ýokdy. Olaryň talap edilýän tobasynyň bir bölegi, özleriniň Hudaýa garşy ýörändiklerini we Hudaýyň hem olara garşy ýöändigini boýun almklarydy. Olar pygamberlik taýdan görkezilen talaplary ýerine ýetirende, şonda Mesih “öz ybadathanasyna birden gelýär”, we şonda ýokary galdyrylýan şol nyşanyň agzasy bolmak üçin zerur bolan “tejribe” gazanylýar.
The “experience” that is illustrated when the two charts are brought together, is accomplished by the final work of Christ in the heavenly sanctuary. That “experience” is represented by the “mareh” vision, which is the vision of “the appearance”. The “message” that is needed is the “chazon” vision, of prophetic history. That “message” is identified as the message of God’s impending judgment upon a rebellious world that is brought about by Islam of the third Woe.
Iki çyzgy bir ýere getirilende şekillendirilýän “tejribe”, Mesihiň asman mukaddes ýerindäki soňky işi arkaly amala aşyrylýar. Şol “tejribe” “mareh” görnüşi bilen, ýagny “görnüşiň” görnüşi bilen aňladylýar. Gerek bolan “habar” pygamberlik taryhynyň “çazon” görnüşidir. Şol “habar” üçünji Wanyň Yslamy arkaly amala aşyrylýan, Hudaýyň pitneçi dünýä üstünden ýetip gelýän höküminiň habary hökmünde kesgitlenýär.
In 1856, the Lord sought to finish the rebuilding of spiritual Jerusalem in Adventism. Under the arrival of the three angels from 1798 unto 1844, the Millerite temple had been built upon the foundations, represented as “jewels” in Miller’s dream, as represented by the prophetic truths on the two pioneer charts (1843 and 1850) that fulfilled Habakkuk chapter two. He then led His people to erect the wall of His seventh-day Sabbath law, and returned them to the “old paths” of ancient Israel to finish the work of the “street to walk in”. BUT, the old path included a doctrine, a prophecy, that was designed to test and separate them. In 1863, Adventism failed the test of the “seven times”, and began to wander in the wilderness of Laodicea.
1856-nji ýylda Reb Adventizmde ruhy Iýerusalimiň täzeden gurulmagyny tamamlamagy isledi. 1798-den 1844-e çenli üç perişdäniň gelşi astynda Millerit ybadathanasy binýatlaryň üstünde guruldy; bu Milleriň düýşünde “gymmatbahaly daşlar” hökmünde görkezilipdi we Habakkukyň ikinji babynda ýerine ýeten iki başlangyç çyzgydaky (1843 we 1850) pygamberlik hakykatlary bilen şekillendirilipdi. Soňra Ol Öz halkyna Özüniň ýedinji günüň Sabat kanunynyň diwaryny galdyrmagy ýolbaşçylyk etdi we olary “ýöremek üçin köçäniň” işini tamamlamak üçin gadymy Ysraýylyň “köne ýollaryna” gaýtardy. EMMA, köne ýol olaryň synagdan geçirilmegi we aýrylyp saýlanmagy üçin niýetlenen bir taglymaty, bir pygamberligi öz içine alýardy. 1863-nji ýylda Adventizm “ýedi gezek” synagyndan geçip bilmedi we Laodikeýanyň çölde azaşyp gezmegine başlady.
October 22, 1844, typifies the soon-coming Sunday law, and at the Sunday law the work will be accomplished represented by the forty-nine years of finishing the street and wall in troublous times, as identified by Daniel.
1844-nji ýylyň 22-nji oktýabry ýakyn wagtda geljek Ýekşenbe kanunynyň nyşanydyr, we Ýekşenbe kanuny wagtynda, Daniel tarapyndan görkezilişi ýaly, kynçylykly döwürde köçäniň we diwaryň tamamlanmagynyň kyrk dokuz ýyly bilen aňladylan iş ýerine ýetiriler.
Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:25.
Şonuň üçin bilip düşün: Ierusalimi täzeden dikeltmek we gurmak baradaky buýrugyň çykarylan pursatyndan başlap, Mesih Hökümdara çenli ýedi hepde we altmyş iki hepde bolar; köçe hem täzeden gurlar, diwar hem, hatda muşakgatly döwürlerde-de. Daniýel 9:25.
All the prophets agree with one another, and the “troublous times” of Daniel is also identified in the passage from Early Writings which we have been considering.
Ähli pygamberleriň hemmesi biri-biri bilen ylalaşýarlar, we Danyýeldäki “agyr muşakgatly wagtlar” hem biziň seredip geçen “Early Writings” eserindäki bölekde şol bir zat hökmünde görkezilýär.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Şol wagtda, gutulyş işi tamamlanmaga golaýlap barýarka, ýer ýüzüne muşakgat iner, milletler gahar-gazaply bolar, emma üçünji perişdäniň işine böwet bolmaz ýaly saklanyp durarlar. Şol wagtda ‘soňky ýagyş,’ ýa-da Rebbiň huzuryndan gelýän täzeleniş iner; ol, üçünji perişdäniň belent sesine güýjüni bermek we mukaddesleri soňky ýedi bela döküljek döwürde berk durmaga taýýarlamak üçin geler.” Early Writings, 85.
We will continue this study in the next article.
Bu öwrenişi indiki makalada dowam etdireris.
“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
“Hakykaty ykrar edýänler Şeýtana hyzmat edip duran möhletçe, onuň dowzahdan çykan kölegesi olaryň Hudaýa we asmanyň zatlaryna bolan garaýyşlaryny böger. Olar ilkinji söýgüsini ýitirenler ýaly bolar. Olar ebedi hakykatlary görüp bilmezler. Hudaýyň biziň üçin taýýar eden zady Zekerýa pygamberiň 3-nji we 4-nji baplarynda, hem-de 4:12–14-de şeýle şekillendirilýär: ‘Soň men ýene jogap berip, oňa diýdim: Altyn ýagyň özlerinden akyp çykmagyna ýol berýän iki altyn turbanyň üsti bilen boşadýan şol iki zeýtun şahasy nämedir? Ol maňa jogap berip diýdi: Bularyň nämedigini bilmeýärmiň? Men bolsa: Ýok, eý jenabym, diýdim. Şonda ol aýtdy: Bular bütin ýeriň Rebbiniň huzurynda duran iki mesh edilen adamlardyr.’”
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
Reb ähli serişdelerden doludyr. Onda mümkinçilikleriň hiç bir ýetmezçiligi ýokdur. Biziň töwella edişimiziň kemligi, dünýäparazlygymyz, bihasap sözlerimiz, gepleşiklerimizde ýüze çykýan imansyzlygymyz sebäpli töweregimize gara kölegeler üýşýär. Mesih Sözde-de, häsiýetde-de bütinleý söýgüli, on müňleriň arasynda iň artygy hökmünde aýan edilmeýär. Jan boş zada tarap özüni beýgeltmek bilen kanagatlananda, Rebbiň Ruhy onuň üçin juda az zat edip bilýär. Biziň gysga görüşli garaýşymyz kölegäni görýär, emma onuň aňyrsyndaky şöhraty görüp bilmeýär. Perişdeler bütin ýeriň ýüzüne howlugyp geçip, ýolunda weýrançylygy we ölümi getirjek, boşa çykmaga dyrjaşýan gaharly ata meňzedilip görkezilen dört ýeli saklap durýarlar.
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Baky dünýäniň hut bosagasynda uklap ýatmalymy? Biziň bihuş, sowuk we öli bolmagymyz gerekmi? Ah, ybadathanalarymyzyň içinde Hudaýyň Ruhunyň we demiňiniň Öz halkyna üflenmegini, olaryň aýaga galyp ýaşamagyny nähili isleýäris. Ýoluň dar, derwezäniň hem gysykdygyny görmegimiz zerurdyr. Emma biz şol gysyk derwezeden geçip baranymyzda, onuň giňligi çäksizdir.” Manuscript Releases, 20-nji tom, 217.