On July 18, 2020, the first disappointment for God’s last-day reformatory movement arrived. It marked a waymark in the history of the third Woe, which is the history of the latter rain, and also the history of the sealing of the one hundred and forty-four thousand. That history has been represented by every reformatory movement of sacred history, and it was more specifically represented by the history of the Millerite movement, and illustrated by the parable of the ten virgins, and it represents the prophetic history which every prophet identified.
2020-nji ýylyň 18-nji iýulynda Hudaýyň ahyrzamandaky reforma hereketi üçin ilkinji lapykeçlik geldi. Bu, üçünji Wainiň taryhynda, ýagny soňky ýagşyň taryhynda, şeýle hem ýüz kyrk dört müň adamyň möhürlenişiniň taryhynda bir ýol belgisi boldy. Ol taryh mukaddes taryhyň her bir reforma hereketi bilen şekillendirilipdir, has anyk aýdylanda bolsa Millerçiler hereketiniň taryhy arkaly şekillendirilip, on gyzyň tymsaly bilen beýan edilipdir we her bir pygamberiň kesgitlän pygamberlik taryhyny aňladýar.
July 18, 2020, represents the first disappointment of the movement, and as such it marks the arrival of the tarrying time in the parable of the ten virgins and Habakkuk. In the Millerite history the same evidence that led to their erroneous proclamation was seen to identify the true date. The tarrying time of the parable of the ten virgins was then seen as present truth, and that tarrying time was the same tarrying time in Habakkuk two. The parable of the ten virgins is repeated to the very letter, and that reality identifies that only those who were involved with the disappointment are candidates to either be a wise or foolish virgin.
2020-nji ýylyň 18-nji iýuly hereketiň ilkinji lapykeçligini aňladýar, şonuň üçin hem ol on gyz we Habakkuk baradaky tymsalda gijä galma döwrüniň gelip ýetendigini belleýär. Milleritler taryhynda olaryň ýalňyş yglan etmegine getiren şol bir subutnama hakyky senäni görkeziji hökmünde görüldi. Şonda on gyz baradaky tymsalyň gijä galma döwri häzirki hakykat hökmünde görlüpdi, we şol gijä galma döwri Habakkuk ikidäki şol bir gijä galma döwri bolupdy. On gyz baradaky tymsal iň ownuk harpyna çenli gaýtalanýar, we şol hakykat diňe lapykeçlige gatnaşanlaryň paýhasly ýa-da akylsyz gyz bolmaga dalaşgärdigini kesgitleýär.
The great body of Laodicean Adventism was tested by the arrival of the third Woe on September 11, 2001, and when the failed prediction of July 18, 2020 passed, Laodicean Adventism was left behind to drift aimlessly back toward Rome, as were the Protestants in Millerite history.
Laodikiýaly Adventizmiň uly toplumy 2001-nji ýylyň 11-nji sentýabrynda üçünji Wajyň gelmegi bilen synag edildi, we 2020-nji ýylyň 18-nji iýuly baradaky başa barmadyk öňünden aýdyş geçip gidende, Laodikiýaly Adventizm, Millerçi taryhyndaky protestantlar ýaly, Rime tarap maksatsyz süýşüp gitmek üçin yzda galdyryldy.
Not only did the Millerites identify the tarrying time as the fulfillment of the parable of the ten virgins, but they saw that in Habakkuk the command to wait for the vision, though it tarried, was the same prophetic waymark. Habakkuk then confirms that the vision that had been erroneously presented and which had produced the first disappointment was the vision that would “speak” at the end.
Millerçiler diňe bir gijä galma döwrüni on gyz hakdaky meseliň ýerine ýetmesi hökmünde kesgitlemän, eýsem Habakkukda görnüşe garaşmak baradaky buýrugyň, ol gijä galsa-da, şol bir pygamberlik ýolgörkezijisidigini-de gördüler. Şondan soň Habakkuk, ýalňyş görnüşde beýan edilen we ilkinji lapykeçligi döreden görnüşiň ahyrynda “sözlejek” görnüşdigini tassyklaýar.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.
Çünki bu görnüş heniz bellenen wagt üçindir; ýöne ahyrda ol gürlär we ýalan sözlemez: gijä galan ýaly bolsa-da, oňa garaş; sebäbi ol hökman geler, gijä galmaz. Habakuk 2:3.
The message that produced the first disappointment was the same message that was to be recognized as being fulfilled in the near future, but it was a message that was still based upon the previous prophetic arguments that were employed in the first erroneous proclamation.
Ilkinji lapykeçligi döreden habar, ýakyn geljekde berjaý bolýandygy ykrar edilmelidigi üçin berlen şol bir habardy, emma ol henizem ilkinji nädogry yglanyň beýan edilmeginde ulanylan öňki pygamberlik delillerine esaslanýan habardy.
In the Millerite history the former covenant people were first tested, thereafter the new covenant people were tested. The test began for the Protestants when the first angel of Revelation ten and the first angel of Revelation fourteen (for they are the same angel), descended on August 11, 1840. Their test concluded with the first disappointment and arrival of the second angel of Revelation fourteen.
Milleritleriň taryhynda öňki äht halky ilki synagdan geçirildi, ondan soň täze äht halky synagdan geçirildi. Protestanlar üçin synag Ylham kitabynyň onunjy bapdaky birinji perişde we Ylham kitabynyň on dördünji bapdaky birinji perişde (çünki olar şol bir perişdedir) 1840-njy ýylyň 11-nji awgustynda inende başlandy. Olaryň synagy ilkinji lapykeçlik we Ylham kitabynyň on dördünji bapdaky ikinji perişdäniň gelmegi bilen tamamlandy.
In Millerite history the test for the Millerites began with the arrival of the second angel at the first disappointment and concluded with the arrival of the Midnight Cry, which Sister White portrays as a multitude of angels, who join the second angel. Under the power of the Holy Spirit, the Millerites who recognized and accepted the message of the Midnight Cry, were then separated from the Millerites who did not recognize the message that was falling all around them. On October 22, 1844, the third angel arrived and the vision that had tarried then spoke.
Millerit taryhynda Milleritler üçin synag birinji lapykeçlik wagtynda ikinji perişdäniň gelmegi bilen başlap, White uýanyň ikinji perişdä goşulýan köp sanly perişde hökmünde beýan edýän Gijeki ýarym çagyryşyň gelmegi bilen tamamlandy. Mukaddes Ruhuň gudraty astynda Gijeki ýarym çagyryş habaryny tanap kabul eden Milleritler, daş-töwerekleriniň ählisine ýaýraýan habary tanamadyk Milleritlerden şonda aýryldy. 1844-nji ýylyň 22-nji oktýabrynda üçünji perişde geldi we eglenip duran görgü şol wagtda sözledi.
In the history of the sealing of the one hundred and forty-four thousand, the former covenant people were first tested, then the new covenant people. The test began for Laodicean Adventism when the first voice of the angel of Revelation eighteen and the third angel of Revelation fourteen (for they are the same angel), descended on September 11, 2001. Their test concluded with the disappointment of July 18, 2020.
Bir ýüz kyrk dört müňüň möhürlenişiniň taryhynda ilki öňki äht halky, soňra bolsa täze äht halky synagdan geçirildi. Synag Laodikiýa Adventizmi üçin Ylham kitaby on sekizinji bapdaky perişdäniň birinji sesi hem-de Ylham kitaby on dördünji bapdaky üçünji perişdäniň sesi bilen başlady (çünki olar şol bir perişdedir); ol ses 2001-nji ýylyň 11-nji sentýabrynda inip geldi. Olaryň synagy 2020-nji ýylyň 18-nji iýulyndaky umytsyzlyk bilen tamamlandy.
In the movement of the third angel, the test for the one hundred and forty-four thousand began with the arrival of the first disappointment, and will conclude with the arrival of the message of the Midnight Cry. Under the power of the Holy Spirit those who now recognize and accept the message of the Midnight Cry, are then separated from the foolish and wicked who did not recognize the multifaceted message that is now falling all around them.
Üçünji perişdäniň hereketinde, ýüz kyrk dört müň üçin synag birinji lapykeçligiň gelmegi bilen başlady we Ýarýyllyk Nidasynyň habarynyň gelmegi bilen tamamlanar. Mukaddes Ruhuň güýji astynda, häzirki wagtda Ýarýyllyk Nidasynyň habaryny tanap kabul edýänler, indi özleriniň daş-töweregine her tarapdan inip duran köpugurly habary tanamadyk akmaklardan we pislerden şonda bölünip aýrylýarlar.
At the soon-coming Sunday law, the second “voice” of the angel of Revelation eighteen speaks, which is also the vision that “tarried” speaking. It also represents the third angel’s message that “swells” to the loud cry.
Ýakyn wagtda çykjak ýekşenbe güni baradaky kanun mahalynda, Ylhamyň on sekizinji babyndaky perişdäniň ikinji “sesi” gepleýär; bu, şeýle hem geplemegi “gijikdiren” görnüşdir. Şeýle hem ol, güýçlenip beýik nida öwrülýän üçünji perişdäniň habaryny aňladýar.
The Midnight Cry is represented as many angels that join with the previous angel. The message of the Midnight Cry has several elements that contribute to the entire message, and angels are symbols of messages. In Millerite history the pioneer identified as leading out in bringing the message of the true Midnight Cry together was Samuel S. Snow. In that history it is well documented that Snow’s understanding of the message of the Midnight Cry developed over a period of time.
Ýarygijeki Gygyryş öňki perişdä goşulýan köp perişde hökmünde şekillendirilýär. Ýarygijeki Gygyryşyň habary tutuş habara goşant goşýan birnäçe böleklerden ybaratdyr, perişdeler bolsa habarlaryň nyşanlarydyr. Millerçiler taryhynda hakyky Ýarygijeki Gygyryşyň habaryny bir ýere jemläp, ony öňe çykarmakda ýolbaşçy hökmünde kesgitlenen öňdebaryjy Samuel S. Snow bolupdy. Şol taryhda Snowyň Ýarygijeki Gygyryşyň habaryna düşünişiniň belli bir wagtyň dowamynda kemala gelendigi giňden resminamalaşdyrylandyr.
That history is repeated to the very letter, and the message of the final Midnight Cry has been publicly developing since the end of July, 2023. It is not simply the message of Islam, but it also includes the message of the sealing of the one hundred and forty-four thousand. It includes the revelation that the two horns of the earth beast, both go through a “death and resurrection”, as they parallel the image of the beast, that in the same history fulfills the prophetic riddle that “the eighth is of the seven”. It includes the revelations associated with the “hidden history” of the Seven Thunders, and it fulfills the prophetic riddle of the “stone” that was rejected becoming “the head of the corner”, as the “seven times” of Leviticus twenty-six is revealed to be the thread that weaves all the truths of Miller’s history together, with the truths that were unsealed at the time of the end in 1989. The Psalmist says it this way:
Şol taryh hut şol harpy-hatyna çenli gaýtalanýar, we ahyrky Ýarygije Gykylygynyň habary 2023-nji ýylyň iýulynyň ahyryndan bäri köpçülige açyk ýagdaýda ösüp gelýär. Ol diňe bir Yslamyň habary bolman, eýsem ýüz kyrk dört müňüň möhürlenmegi baradaky habary hem öz içine alýar. Ol ýerdekeý haýwanyň iki şahasynyň hem, haýwanyň keşbine meňzeş ugurdaşlykda, “ölümden we direlişden” geçýändiginiň ylhamyny öz içine alýar; şol bir taryhyň içinde bolsa, “sekizinji ýedidendir” diýen pygamberlik tapmajasy ýerine ýetýär. Ol Ýedi Gök gürlemesi bilen baglanyşykly “gizlin taryhyň” ylhamlaryny öz içine alýar we Lewiler ýigrimi altydaky “ýedi wagtyň” Milleriň taryhynyň ähli hakykatlaryny 1989-njy ýylda döwrüň ahyrynda açylan hakykatlar bilen bilelikde dokap birleşdirýän sapakdygy aýan edilende, ret edilen “daşyň” “burçuň başyna” öwrülmegi baradaky pygamberlik tapmajasy hem onda ýerine ýetýär. Zeburçy muny şeýle diýýär:
The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. Psalms 118:22–24.
Gurluşykçylaryň ret eden daşy burçuň baş daşy boldy. Bu Rebbiň eden işidir; ol gözlerimiziň öňünde haýran galdyryjydyr. Ine, Rebbiň ýaradan güni şudur; onda şatlanyp, begeneliň. Zebur 118:22–24.
The “stone”, which was the first “jewel” William Miller discovered (and jewels are stones), is the “day which the Lord hath made.” It has been shown in previous articles that the structure, and the words of the Sabbath commandment are identical to the structure to the sacred cycle of seven, as set forth in Leviticus chapter twenty-five. Resting on the seventh day typified the land resting on the seventh year, and when the two commandments are considered in this fashion, they provide a witness that a day represents a year in Bible prophecy.
William Milleriň açan ilkinji “gymmatbaha daşy” bolan “daş” (gymmatbaha daşlar hem daşdyr) “Rebbiň ýaradan güni”dir. Öňki makalalarda görkezilişi ýaly, Şenbe baradaky tabşyrygyň gurluşy we sözleri Leýwiler kitabynyň ýigrimi bäşinji babynda beýan edilen mukaddes ýedilik aýlawynyň gurluşy bilen birmeňzeşdir. Ýedinji günde dynç almak, ýeriň ýedinji ýylda dynç almagynyň nyşany bolupdy; bu iki tabşyryk şeýle görnüşde göz öňünde tutulanda, olar Mukaddes Kitabyň pygamberliklerinde bir günüň bir ýyly aňladýandygyna şaýatlyk edýär.
They also show that the understanding that Miller proclaimed concerning God’s indignation of “seven times,” in Leviticus twenty-six is represented as “a day”, for the Lord made the sacred cycle of seven years, as certainly as He made the heavens and earth in six days, and rested the seventh.
Olar şeýle hem Milleriň Levitler 26-njy bapdaky Hudaýyň “ýedi wagtlyk” gazaby barada wagyz eden düşünjesiniň “bir gün” hökmünde görkezilýändigini görkezýärler; çünki Reb ýedi ýylyň mukaddes aýlawyny asmanlary we ýeri alty günde ýaradyp, ýedinjisinde dynç alşy ýaly, edil şonuň ýaly berkarar etdi.
When Jesus concluded the parable of the vineyard He asked a question to the Pharisees.
Isa üzümçilik baradaky tymsaly tamamlandan soň, Ol fariseýlere bir sorag berdi.
When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:40–45.
Şeýlelik bilen, üzümçiligiň eýesi gelende, ol şol daýhanlara näme eder? Olar Oňa diýdiler: «Ol şol erbet adamlary rehimsizlik bilen ýok eder-de, öz üzümçiligini miwelerini öz wagtynda berjek başga daýhanlara kärendesine berer». Isa olara diýdi: «Siz Mukaddes Ýazgylarda hiç wagt okamadyňyzmy: “Gurluşykçyların ret eden daşy, şol burçuň baş daşy boldy; bu Reb tarapyndan edildi, we bu biziň gözlerimizde ajaýypdyr”? Şonuň üçin size aýdýaryn: Hudaýyň Patyşalygy sizden alnyp, onuň miwelerini getirýän bir halka berler. Kim bu daşyň üstüne ýykylsa, döwüler; emma bu daş kimiň üstüne düşse, ony kül-owram eder». Baş ruhanylar bilen fariseýler Onuň tymsallaryny eşidenlerinde, Onuň olar hakda gürrüň edýändigine düşündiler. Matta 21:40–45.
The parable of the vineyard is the parable of the former chosen people being passed by, and the kingdom being given to a new chosen people. The “stone” which was rejected according to Jesus, is the “stone” that either saves or destroys, based upon how it is received. The “stone” must be a biblical truth in the context employed by Jesus, for it has the ability to bring forth righteous fruit, and the righteousness of Christ is only produced in men and women when they receive His Word of truth.
Üzüm bagy baradaky tymsal, öňki saýlanan halkyň geçilip gidilmeginiň we Patyşalygyň täze saýlanan bir halka berilmeginiň tymsalydyr. Isanyň aýdyşy ýaly ret edilen “daş”, onuň nähili kabul edilýändigine görä ýa halas edýän, ýa-da weýran edýän “daşdyr”. Isanyň ulanan manysy içinde bu “daş” hökmany suratda Mukaddes Ýazgylardaky bir hakykat bolmalydyr, sebäbi onuň dogry miwe getirmäge güýji bardyr; Mesihiň dogrulygy bolsa erkeklerde we aýallarda diňe olar Onuň hakykat Sözüni kabul edenlerinde ýüze çykýar.
Sanctify them through thy truth: thy word is truth. John 17:17.
Olary Öz hakykatyň arkaly mukaddesleştir: Seniň sözüň hakykatdyr. Ýahýa 17:17.
The “stone” is a doctrine that is either accepted or rejected, and Jesus is the Word, and in the book of Acts, Peter identifies the “stone” as Christ.
“Daş” kabul edilýän ýa-da ret edilýän taglymatdyr, Isa bolsa Sözdür; Resullaryň Işleri kitabynda Petrus “daşy” Mesih diýip kesgitleýär.
Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. This is the stone which was set at nought of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. Acts 4:10–12.
Hemmäňize, şeýle hem ähli Ysraýyl halkyna mälim bolsun: sizleriň haça çüýlän, ýöne Hudaýyň ölümden direlden Nasyraly Isa Mesihiň ady bilen bu adam siziň öňüňizde sap-sag durandyr. Gurluşykçylar bolan sizleriň ret eden daşyňyz burçuň baş daşy boldy. Başga hiç kimde gutulyş ýokdur; çünki asmanyň astynda adamlaryň arasynda bize berlen, biziň gutulmagymyz üçin başga at ýokdur. Resullaryň işleri 4:10–12.
And then in first Peter, he takes the symbolism of the “stone,” even further, but he keeps it in the same context of the passing-by of a former covenant people and the selection of a new chosen people, who as he states, “in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.”
Soňra Birinji Petrusda ol “daş” baradaky nyşanany has hem çuňlaşdyrýar, ýöne ony öňki äht halkynyň geçip gitmegi we täze saýlanan halkyň seçilip alynmagy baradaky şol bir mazmunda saklaýar; ol hakda şeýle diýýär: “ozal halk däl ekeniňiz, emma indi Hudaýyň halkysyňyz; ozal rehim gazanmadykdyňyz, emma indi rehim gazandyňyz.”
To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. 1 Peter 2:4–8.
Oňa geleniňizde, Ol ýaşaýan daşa meňzedilendir; hakykatdan-da adamlar tarapyndan ret edildi, emma Hudaý tarapyndan saýlanyp alnan we gymmatlydyr. Siz hem diri daşlar hökmünde ruhy bir öý, mukaddes ruhanylyk bolup gurulýarsyňyz, şeýlelikde Isa Mesih arkaly Hudaýa makbul bolan ruhy gurbanlyklary hödürläsiňiz. Şonuň üçin hem Mukaddes Ýazgyda şeýle diýilýär: Ine, Men Sionda saýlanan, gymmatly baş burç daşy goýýaryn; Oňa iman edýän hiç haçan utanja galmaz. Şeýlelikde, iman edýän sizler üçin Ol gymmatlydyr; emma boýun egmeýänler üçin gurluşykçylaryň ret eden şol daşy hut burçuň baş daşy boldy, we büdreme daşy, päsgelçilik gaýasy boldy; olar Söze büdreýärler, sebäbi boýun egmeýärler; olar munuň üçin hem bellenipdi. 1 Petrus 2:4–8.
Peter says of the former chosen people, “unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.”
Petrus öňki saýlanan halk barada şeýle diýýär: «itaatsyzlyk edýänler üçin gurluşykçylaryň ret eden daşy burçuň baş daşy boldy, büdredýän daş we päsgelçilik gaýasy boldy, hut Söze büdreýän, boýun egmeýän şolara; olar şoňa-da bellenilipdi».
Jesus is represented by every sacred illustration of the foundation.
Isa her mukaddes binýat şekili arkaly beýanyny tapýar.
For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.
Çünki hiç kim goýulan binýatdan başga binýat goýup bilmez; ol hem Isa Mesihdir. 1 Korinfliler 3:11.
The foundation the Millerites built was the Rock of Ages (the Stone).
Milleritleriň guran binýady Äsyrlar gaýasy (Daş) bolupdy.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Duýduryş gelip ýetdi: 1842, 1843 we 1844-nji ýyllardaky habaryň gelen döwründen bäri biz gurup gelýän imanyň binýadyny sarsdyrjak hiç bir zadyň içeri girmegine ýol berilmeli däldir. Men şol habaryň içindedim, şondan bäri hem Hudaýyň bize beren ýagtysyna wepaly bolup, dünýäniň öňünde durup gelýärin. Biz günbe-gün yhlasly doga bilen Rebbe ýüz tutup, ýagtylyk agtarýan mahalymyzda aýaklarymyzyň goýlan münberinden aýaklarymyzy aýyrmagy niýet etmeýäris. Meniň Hudaýyň maňa beren ýagtysyny terk edip biljekdigimi pikir edýärsiňizmi? Ol Asyrlaryň Gaýasy ýaly bolmalydyr. Ol maňa berlen gününden bäri meni ýolbeletlik edip gelýär.” Review and Herald, April 14, 1903.
The first jewel Miller discovered that became part of the Millerite foundation, which is as the Rock of Ages, was the “seven times” of Leviticus twenty-six, and the “seven times,” was the first foundational truth to be set aside by those Millerite pioneers who had just built the Millerite foundation. It was the builders that were to reject the foundational stone. That “stone,” which typifies Christ, is also the day which the Lord made, for he made the seventh day as a day of rest, and the seventh year as a year the land would rest. In 1863, the foundation stone was rejected, but it is to be made the “head of the corner” and the “stone of stumbling” for the disobedient.
Milleriň açan ilkinji göwheri, ýagny Asyrlaryň Gaýasy kimin Millerçi binýadynyň bir bölegine öwrülen hakykat, Levililer ýigrimi altynjy bapdaky “ýedi wagt” boldy; we şol “ýedi wagt” hut Millerçi binýadyny ýaňy bina eden Millerçi öňbaşçylar tarapyndan bir gyra goýlan ilkinji binýatlaýyn hakykat boldy. Binýat taşyny ret etmeli bolanlar bina edijileriň özleri boldy. Mesihiň nusgasy bolan şol “daş” Rebbiň ýaradan güni hem bolup durýar, çünki Ol ýedinji güni dynç güni edip ýaratdy, hem-de ýedinji ýyly ýeriň dynç aljak ýyly edip belledi. 1863-nji ýylda binýat daşy ret edildi, emma ol boýun egmeýänler üçin “burçuň baş daşy” we “büdremäniň daşy” edilmelidir.
The message of Islam of the third woe is the theme for the reform movement of the one hundred and forty-four thousand, and the testing process began when the angel of Revelation eighteen descended, as the great buildings of New York City were thrown down on September 11, 2001. Adventism was silent concerning the prophetic identification that September 11, 2001, was the arrival of the “day of the east wind.” On July 18, 2020, they were left behind as the two witnesses of Revelation chapter eleven, were slain in the streets of that great city. The test of Adventism was over, and the test for those who had professed to recognize the message of Islam was under way.
Üçünji waýyň Yslam baradaky habary ýüz kyrk dört müňlükleriň reforma hereketiniň temasydyr, we synag işi Ylhamyň on sekizinji babyndaky perişde inip gelende, 2001-nji ýylyň 11-nji sentýabrynda Nýu-Ýork şäheriniň beýik binalary ýere ýumrulanda başlandy. Adventizm 2001-nji ýylyň 11-nji sentýabrynyň “gündogar şemalynyň güni”nyň gelip ýetmegi bolandygyny pygamberlik taýdan kesgitlemek babatda dymdy. 2020-nji ýylyň 18-nji iýulynda olar Ylham kitabynyň on birinji babynyň iki şaýadynyň şol uly şäheriň köçelerinde öldürilmegi bilen yzda galdyryldy. Adventizmiň synagy tamamlandy, we Yslam baradaky habary ykrar edendiklerini öňe sürenler üçin synag başlanýardy.
After laying dead in the streets until the end of July, 2023, the dead dry bones were then aroused by the first message of Ezekiel. The second message of Ezekiel is the message of the four winds of Islam of the third Woe, representing the progressive unsealing of the message of the Midnight Cry, which is the vision that tarried, and the theme of the entire period of the movement. Various truths were then unsealed, for the message of the Midnight Cry represents a multifaceted message. The first truth that confronted the dead dry bones was the first truth rejected by Laodicean Adventism, and it represents the truth that marks the transition of Laodicea unto Philadelphia.
2023-nji ýylyň iýul aýynyň ahyryna çenli köçelerde öli ýatan gury süňkler soňra Ýezekiliň ilkinji habary arkaly oýandyryldy. Ýezekiliň ikinji habary üçünji Hasrata degişli Yslamyň dört ýeliniň habarydyr; ol gijäniň ýaryndaky Gykylygyň habarynyň kem-kemden açylmagyny aňladýar. Bu hem gijä galan görnüş bolup, hereketiň tutuş döwrüniň esasy temasydyr. Şondan soň dürli hakykatlar açyldy, çünki gijäniň ýaryndaky Gykylygyň habary köp taraply bir habary aňladýar. Öli gury süňkleriň öňünde duran ilkinji hakykat Laodikýaçy Adventizmiň ret eden ilkinji hakykaty boldy, hem-de ol Laodikýanyň Filadelfiýa geçişini alamatlandyrýan hakykaty aňladýar.
The truth is the sealing message, and therefore needs to be settled into both intellectually and also spiritually. It is not enough to recognize the period the two witnesses were dead in the street is a symbol of the scattering of the “seven times,” it also requires an experiential acceptance of the truth.
Hakykat möhürleme habarydyr, şonuň üçin hem ol akyl taýdan-da, ruhy taýdan-da berk ornaşdyrylmalydyr. Iki şaýadyň köçede öli ýatan döwrüniň “ýedi wagtyň” dargamagynyň nyşanydygyny diňe ykrar etmek ýeterlik däldir; bu hakykaty tejribe arkaly kabul etmek hem talap edilýär.
Miller’s jewels, which represents the truths unsealed at the time of the end in 1798, become a test for the virgins of the last days. The experience of settling into the truth “spiritually” is represented by Miller’s first jewel, and the “intellectual” settling into the truth is represented by the message of Islam of the third woe. The calling for repentance and confession represented by the “seven times,” identifies a work that is carried out in conjunction with Christ in the Most Holy Place, and is represented by the “mareh” vision.
1798-nji ýylda ahyrzaman döwründe möhri açylan hakykatlary aňladýan Milleriň şaý-sepleri soňky günleriň päk gyzlary üçin synag bolýar. Hakykatda “ruhy” taýdan berkarar bolmak tejribesi Milleriň ilkinji şaý-sepi bilen görkezilýär, hakykatda “akyl” taýdan berkarar bolmak bolsa üçünji waýyň Yslam habary bilen görkezilýär. “Ýedi gezek” bilen görkezilen toba etmäge we boýun almaga çagyryş, Iň Mukaddes Ýerde Mesih bilen bilelikde amala aşyrylýan bir işi kesgitleýär we “mareh” görnüşi bilen görkezilýär.
The “intellectual” understanding of Islam of the third Woe is represented by the “chazon” vision, and both are required for those who will be sealed. In 1863, Laodicean Adventism chose to rebuild Jericho, and left its work of restoring Jerusalem. Jericho is a symbol of affluence as also represented by the Laodicean blindness.
Üçünji Hasratdaky Yslamyň “intellektual” düşünilişi “çazon” görnüşi bilen görkezilýär, we möhürlenjekler üçin bularyň ikisi-de zerurdyr. 1863-nji ýylda Laodikiýadaky Adventizm Erihony gaýtadan gurmagy saýlap, Iýerusalimi dikeltmek işini taşlady. Eriho, Laodikiýanyň körlügi bilen hem görkezilişi ýaly, baýlygyň nyşanydyr.
“One of the strongest fortresses in the land—the large and wealthy city of Jericho—lay just before them, but a little distance from their camp at Gilgal. On the border of a fertile plain abounding with the rich and varied productions of the tropics, its palaces and temples the abode of luxury and vice, this proud city, behind its massive battlements, offered defiance to the God of Israel. Jericho was one of the principal seats of idol worship, being especially devoted to Ashtaroth, the goddess of the moon. Here centered all that was vilest and most degrading in the religion of the Canaanites. The people of Israel, in whose minds were fresh the fearful results of their sin at Beth-peor, could look upon this heathen city only with disgust and horror.” Patriarchs and Prophets, 487.
Ýurtdaky iň berk galalaryň biri bolan — uly hem baý ýeriho şäheri — olaryň öňünde, emma Gilgaldaky düşelgesinden azajyk aralykda ýerleşýärdi. Tropikleriň baý we dürli önümleri bilen doly hasylly düzlükleriň çäginde ýerleşen, köşkleri we ybadathanalary nepis ýaşaýşyň hem ahlaksyzlygyň mesgeni bolan bu tekepbir şäher, özüniň äpet gala diwarlarynyň aňyrsyndan Ysraýylyň Hudaýyna garşy çykýardy. Ýeriho butparaz ybadatyň esasy merkezleriniň biri bolup, aýratyn-da aý hudaý zenany Aştarota bagyşlanypdy. Kenganlylaryň dinindäki iň nejis we iň peseldiji zatlaryň bary şu ýerde jemlenýärdi. Aklynda Bet-pegordaky günäleriniň elhenç netijeleri heniz täzeligini saklap duran Ysraýyl halky bu butparaz şähere diňe ýigrenç we dehşet bilen seredip bilýärdi». Ata-babalar we pygamberler, 487.
The “stone” the builders rejected in 1863, as they rebuilt Jericho, was the “seven times” that in the last days would become the truth (jewel), that becomes “the head of the corner”, for it is the truth that weaves together the beginning of Adventism in the movement of the Millerites, with the end of Adventism in the movement of the one hundred and forty-four thousand. That jewel, which is the “seven times,” is also “the day which the Lord made”, and it is Christ himself, for He is the Word, and He is “Truth.” The subject of Islam is the theme which produces the cleansing of both the former and new chosen people, and the two-fold cleansing began on September 11, 2001, which was “the day of the east wind”. In that day the watchmen were to sing the very same song Christ sang, when He proclaimed the parable of the vineyard. The one hundred and forty-four thousand sing the song of Moses (the “seven times”), and the song of the Lamb.
1863-nji ýylda, olar Ýerikony täzeden guraýarkalar, gurluşykçylar tarapyndan ret edilen “daş”, ahyrky günlerde hakykata (gymmatbaha daşa) öwrüljek “ýedi wagt” bolup, ol “burçuň baş daşy” bolýar; çünki ol, Milleritleriň hereketinde Adwentizmiň başlangyjyny, ýüz kyrk dört müňüň hereketinde Adwentizmiň soňy bilen sepleşdirýän hakykatdyr. “Ýedi wagt” bolan şol gymmatbaha daş, şeýle hem “Rebbiň ýaradan güni”dir, we ol Mesihiň Özüdür; çünki Ol Sözdür, we Ol “Hakykatdyr.” Yslamyň mowzugy öňki hem-de täze saýlanan halkyň ikisiniň-de päklenmegini amala aşyrýan tema bolup, bu goşa päklenme 2001-nji ýylyň 11-nji sentýabrynda, ýagny “gündogar ýeliniň güni”nde başlandy. Şol günde garawullar, Mesih üzümçilik baradaky tymsaly yglan eden mahaly Onuň aýdan şol bir aýdymy aýtmalydylar. Ýüz kyrk dört müň Musanyň aýdymyny (“ýedi wagt”), hem-de Guzynyň aýdymyny aýdýar.
And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:2, 3.
Men oda garyşyk aýna deňzine meňzeş bir zady gördüm; hem-de wagşy haýwanyň üstünden, onuň şekiliniň üstünden, onuň nyşanynyň üstünden we adynyň sanynyň üstünden ýeňiş gazananlaryň Hudaýyň liralaryny alyp, aýna deňziniň üstünde durandyklaryny gördüm. Olar şeýle aýdyp, Hudaýyň hyzmatkäri Musanyň aýdymyny we Guzynyň aýdymyny aýdýarlar: Beýik we ajaýypdyr Seniň işleriň, ähli zada Hökmürowan Reb Hudaý; adalatlydyr we hakykatdyr Seniň ýollaryň, eý mukaddesleriň Patyşasy. Ylham 15:2, 3.
The “Lamb” is Christ who was slain, and He was slain in the midst of twenty-five hundred and twenty days, thus threading together the sacrifice of His life and blood (where He confirmed the covenant), together with Moses’ “quarrel of His covenant,” in Leviticus twenty-six. The song of Moses and the Lamb is the song of the chazon of prophetic history and the song of the mareh of His “appearance”. It is the song of an intellectual and spiritual understanding as represented by the two visions of Daniel chapter eight. It is the song of a covenant people being judged and passed by, while a new chosen people are selected. The selection process, and therefore the song began on September 11, 2001.
“Guzujyk” — öldürilen Mesihdir; we Ol iki müň bäş ýüz ýigrimi günüň ortasynda öldürildi. Şeýlelikde, Öz ömrüniň we ganynyň gurbanlygyny (şol ýerde Ol ähti tassyklady) Musanyň Levililer kitaby ýigrimi altynjy bapdaky “Onuň ähtiniň jedeli” bilen bir sapaga düzýär. Musanyň we Guzujygyň aýdymy pygamberlik taryhynyň chazonynyň aýdymy hem-de Onuň “zuhurynyň” marehiniň aýdymydyr. Ol Danyýel kitabynyň sekizinji babyndaky iki görnüş arkaly görkezilişi ýaly, akyl-paýhasly we ruhy düşünjäniň aýdymydyr. Ol äht halkynyň höküm edilip, gapdaldan geçilýän, şol bir wagtyň özünde bolsa täze saýlanan halkyň seçilýän aýdymydyr. Saýlanyş prosesi, we şonuň üçin hem bu aýdym, 2001-nji ýylyň 11-nji sentýabrynda başlady.
He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:6–13.
Jacobdan bolanlar kök salar; Ysraýyl gül açar we pyntyklap çykar, hem dünýäniň ýüzüni miwe bilen doldurar. Ol özüni uranlary urşy ýaly, ony-da urdumy? Ýa-da onuň tarapyndan öldürilenleriň gyrgynyna görä, ol hem öldürüldimi? Ölçeg bilen, ol ösüp çykanda, Sen onuň bilen dawalaşarsyň; gündogar şemalynyň gününde Ol Öz gazaply şemalyny saklar. Şeýlelik bilen, Ýakubyň etmişi päklener; onuň günäsini aýyrmagyň ähli miwesi şudur: ol gurbanlyk sypasynyň ähli daşlaryny owranan hek daşlary dek edeninde, buthanalar we oýma şekiller dik durmaz. Emma berk galasyzlandyrylan şäher haraba bolar, mesgen taşlanyp, çöle meňzär halde goýlar; şol ýerde göle otlar, şol ýerde ýatar we onuň şahalaryny iýip gutarar. Onuň şahalary guranda, olar döwler; aýallar gelip, olary oda ýakarlar; çünki bu düşünjesiz bir halkdyr; şonuň üçin olary Ýaradan olara rehim etmez, olary döreden hem olara merhemet görkezmez. Şol günde şeýle bolar: Reb derýanyň hanasyndan Müsüriň akabasy aralygyna çenli kakyşdyryp ýygnar, eý Ysraýyl ogullary, siz bolsa birin-birin ýygnalarsyňyz. Şol günde şeýle bolar: beýik surnaý çalnar, we Aşur ýurdunda ýok bolmaga taýýar bolanlar hem Müsür ýurdundaky sürgün edilenler gelerler, hem-de Iýerusalimdäki mukaddes dagda Rebbe sežde ederler. Işaýa 27:6–13.
Rightly understood these verses are identifying September 11, 2001, until the soon-coming Sunday law. Verse six identifies the entire history, by identifying the beginning of the plant which takes root, then blossoms and buds, and eventually fills the earth with fruit. The fruit that fills the earth does so during the “hour,” which is the Sunday law crisis. While Christ is then gathering his fruit into his garner, he is also bringing judgment upon Babylon. The judgment that occurs during the time when the earth is filled with fruit is represented in verse seven, when the two questions are asked, “Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him?”
Dogry düşünilende, bu aýatlar 2001-nji ýylyň 11-nji sentýabryndan ýakynda geljek Ýekşenbe kanunyna çenli bolan döwri görkezýär. Altynjy aýat, kök urýan ösümligiň başlangyjyny, soňra onuň gülleýşini we pyntyk açyşyny, ahyrsoňy bolsa ýeri miwe bilen doldurýşyny görkezmek bilen, tutuş taryhy kesgitleýär. Ýeri doldurýan miwe muny “sagatda” amala aşyrýar; bu bolsa Ýekşenbe kanuny krizisidir. Şol wagtda Mesih Öz miwesini Öz ammaryna ýygnap ýörkä, ol bir wagtda hem Wawilona höküm getirýär. Ýer miwe bilen dolýan döwürde bolup geçýän höküm ýedinji aýatda beýan edilýär; şol ýerde iki sowal berilýär: “Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him?”
Then in verse eight, the sprinkling of the latter rain is marked with the expression, “In measure.” What causes the plants to shoot forth is the rain, and when the beginning of the latter rain is marked, it is marked as beginning “in measure, when it shooteth forth.” When the latter rain begins, it is poured out “in measure”, for it is not poured out without measure if the harvest is a mixture of true and false.
Soň sekizinji aýatda giçki ýagşyň sepilişi: «ölçeg bilen» diýen sözler arkaly görkezilýär. Ösümlikleriň gögerip çykmagyna sebäp bolýan zat ýagdyr; giçki ýagşyň başlanşy bolsa «ölçeg bilen, ol gögerip çykanda» diýip görkezilip başlanýar. Giçki ýagyş başlananda, ol «ölçeg bilen» dökülýär, çünki hasyl hakyky bilen ýalanyň garyndysy bolsa, ol ölçegsiz dökülmeýär.
“Every truly converted soul will be intensely desirous to bring others from the darkness of error into the marvelous light of the righteousness of Jesus Christ. The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.
“Hakykatdan hem ýürekden imana gelen her bir jan, başgalary ýalňyşlygyň garaňkylygyndan Isa Mesihiň adalatynyň ajaýyp nuruna çykarmagy örän güýçli isläp durar. Bütin ýeri Öz şöhraty bilen ýagtylandyrýan Hudaýyň Ruhunyň beýik dökülşi, biz tejribe arkaly Hudaý bilen bilelikde zähmet çekýänler bolmagyň näme aňladýandygyny bilýän, aňy açylan bir halk bolýançak gelmez. Biz Mesihiň hyzmatyna doly, bütin ýürekden bagyşlananymyzda, Hudaý bu ýagdaýy Öz Ruhuny ölçegsiz dökmegi bilen ykrar eder; emma ybadathananyň iň uly bölegi Hudaý bilen bilelikde zähmet çekýänler bolmadykça, bu beýle bolmaz. Hudaý bencillik we öz höwesini gandyrmak şeýle aç-açan görünýän mahaly, eger sözlere salnanda, Kabylyň şol jogabyny beýan etjek ruh höküm sürýän mahaly, Öz Ruhuny döküp bilmez: ‘Men doganym üçin jogapkärmi?’ Eger şu döwür üçin hakykat, eger hemme tarapda barha köpelenip, hemme zadyň soňunyň golaýlap gelendigine şaýatlyk edýän alamatlar, hakykaty bilýändiklerini ykrar edýänleriň ukuda ýatan gujur-gaýratyny oýarmaga ýeterlik bolmasa, onda şugla saçyp duran nura laýyk garaňkylyk bu janlaryň üstüne iner. Ahyrky hasaplaşyk gününde olaryň Hudaýa hödürläp biljek biperwaýlyklary üçin hatda sähelçe-de ötünç sudury bolmaz. Olar Hudaýyň Sözüniň mukaddes hakykatynyň nurunda näme üçin ýaşamandyklaryna, ýöremändiklerine we zähmet çekmändiklerine, şeýlelikde öz alyp barşlary, duýgudaşlygy we yhlasy arkaly günäniň garaňkylygyna çümüp galan dünýä Injiliň güýjüniň we hakykatynyň inkär edilip bilinmejekdigini näme üçin görkezmändiklerine degişli hödürlemäge hiç bir sebäpleri bolmaz.” Review and Herald, 1896-njy ýylyň 21-nji iýuly.
Sister White identifies the passage as the point when the angel of Revelation descends, for she says, “the great outpouring of the Spirit of God, which lightens the whole earth with his glory.” In another passage we have often cited in these articles, she identified that when “the great buildings of New York” “are thrown down,” “Revelation chapter eighteen, verses one through three will be fulfilled.”
Waýt uýam Vahiydäki perişdäniň inýän pursady hökmünde görkezýär, çünki ol şeýle diýýär: “tutuş ýeri Öz şöhraty bilen ýagtyldýan Hudaýyň Ruhunyň beýik guýulyşy.” Şu makalalarda biz köplenç ýüzlenen başga bir parçasynda bolsa, ol “Nýu-Ýorkuň beýik binalary” “ýykyljak” wagtynda “Vahiy kitabynyň on sekizinji babynyň birinji aýatdan üçünji aýada çenli” ýerine ýetjekdigini görkezdi.
We will continue these thoughts in the next article.
Bu pikirleri indiki makalada dowam etdireris.
Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–7.
Indi men öz söýgüliň hakynda, onuň üzümligi barada söýgülim üçin bir aýdym aýdaryn. Meniň söýgülimiň örän hasylly depede bir üzümligi bardy. Ol onuň daşyny gorag bilen gabady, içindäki daşlary aýyrdy, ony iň saýlama üzüm nahallary bilen oturtdy, ortasynda bir diň gurdy, şol ýerde bir çakyr sykylýan ýer hem ýasady; ol üzüm berer diýip garaşdy, emma ol ýabany üzüm berdi. Indi bolsa, eý, Iýerusalimiň ýaşaýjylary we Ýahudanyň adamlary, sizden haýyş edýärin, meniň bilen meniň üzümligimiň arasynda höküm çykaralyň. Meniň üzümligim üçin edip boljak, meniň onda etmän goýan nämäm bardy? Näme üçin men onuň üzüm bermegine garaşanymda, ol ýabany üzüm berdi? Indi bolsa geliň, men size öz üzümligime näme etjekdigimi aýdaryn: onuň goragyny aýyraryn, ol hem iýlip gutarylar; onuň diwaryny ýykararyn, ol hem depelenip tapdalanar. Men ony harabaçylyga öwürerin; ol budalmaz hem gazylmaz; onda tikenekler we haşal otlar ösüp çykar; bulutlara hem onuň üstüne ýagyş ýagdyrmazlygy buýuraryn. Çünki Hökmürowan Rebbiň üzümligi Ysraýyl öýidir, Ýahudanyň adamlary bolsa Onuň göwün söýen nahalydyr; Ol adalata garaşdy, emma ine, zulum; dogrulyga garaşdy, emma ine, perýat. Işaýa 5:1–7.