Truth is established upon the testimony of two or three, and the application of the four abominations of Ezekiel chapter eight, as the four generations of Laodicean Adventism, has several witnesses. In earlier articles it was identified that the seven churches of Revelation chapters two and three not only represented the history of modern Israel from the time of the apostles unto the end of the world, but also that those seven churches represented the history of ancient Israel from the time of Moses unto the time of Christ.
Hakykat iki ýa-da üç şaýadyň güwäligi esasynda berkidilýär, we Hezekiýeliň sekizinji babyndaky dört nejisligiň Laodikeýa Adventizminiň dört nesli hökmünde ulanylmagynyň birnäçe şaýady bar. Öňki makalalarda Ylham kitabynyň ikinji we üçünji baplaryndaky ýedi ybadathananyň diňe bir häzirkizaman Ysraýylynyň resullaryň döwründen dünýäniň ahyryna çenli bolan taryhyny däl, eýsem şol ýedi ybadathananyň gadymy Ysraýylyň Musanyň döwründen Mesihiň döwrüne çenli bolan taryhyny hem aňladýandygy kesgitlenipdi.
The church of Ephesus represented both the early Christian church, and also ancient Israel from Moses unto the time of the Judges. The church of Smyrna represented the period of persecution from the time of the disciples, unto the Roman emperor Constantine, and also the period of the Judges, when every man did what was right in his own eyes. The church of Pergamos represented the period of compromise from Constantine unto the papacy in 538, but also the period when ancient Israel rejected God and chose a king, and continually compromised with the pagan kingdoms they were surrounded by. The fourth church of Thyatira represented by Jezebel, is the period of papal rule from the year 538 unto 1798, and also the seventy-year captivity of ancient Israel in Babylon.
Efes ýygnagy hem irki hristian ýygnagyny, hem-de Musadan başlap Kazylaryň döwrüne çenli gadymy Ysraýyly aňladýardy. Smirna ýygnagy şägirtleriň döwründen başlap Rim imperatory Konstantine çenli bolan yzarlama döwrüni, şeýle hem her kimiň öz gözüne dogry görünen zady eden Kazylaryň döwrüni aňladýardy. Pergam ýygnagy Konstantinden başlap 538-nji ýylda papalygyň dikeldilmegine çenli bolan ylalaşyk döwrüni, şeýle hem gadymy Ysraýylyň Hudaýy ret edip, özüne patyşa saýlan we daş-töweregindäki butparaz patyşalyklar bilen hemişe ylalaşyga giden döwrüni aňladýardy. Ýezabel bilen häsiýetlendirilýän dördünji ýygnak bolan Týatira, 538-nji ýyldan 1798-nji ýyla çenli dowam eden papalyk hökümdarlygy döwrüni, şeýle hem gadymy Ysraýylyň Wawilonda ýetmiş ýyllyk ýesirlik döwrüni aňladýardy.
Those four churches also represent the four generations of Adventism, and provide a witness to applying Ezekiel’s four abominations to the four generations. The rebellion of 1863, was represented by the first generation of ancient Israel as illustrated by the rebellion of Aaron’s golden calf. The first generation includes the counsel given to the church of Ephesus, which identifies that God’s people had left their first love, and needed to repent and return to their first love. In 1863, the first love, as represented by William Miller’s jewels (the foundational truths, especially the “seven times”), were set aside, and God’s people were counselled to return.
Şol dört ybadathana hem Adventizmiň dört neslini aňladýar, hem-de Ezekieliň dört ýigrenç işiniň şol dört nesle tatbiq edilmegine şaýatlyk berýär. 1863-nji ýylyň gozgalaňy, Harunyň altyn öküz baradaky gozgalaňy bilen görkezilişi ýaly, gadymy Ysraýylyň birinji nesli arkaly şekillendirilipdi. Birinji nesil Efezdäki ybadathana berlen nesihaty öz içine alýar; ol ýerde Hudaýyň halkynyň ilkinji söýgüsini terk edendigi, toba edip, ilkinji söýgüsine dolanmalydygy görkezilýär. 1863-nji ýylda ilkinji söýgi, William Milleriň gymmatbaha daşlary (esas goýujy hakykatlar, aýratyn-da “ýedi wagt”) bilen aňladylşy ýaly, bir gyra goýuldy, we Hudaýyň halkyna dolanmak maslahat berildi.
Nevertheless I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent. Revelation 2:4, 5.
Şeýle-de bolsa, saňa garşy az-kem zadym bar: sen ilkinji söýgiňi terk etdiň. Şonuň üçin haýsy ýagdaýdan gaçyp düşendigiňi ýatla, toba et we ilkinji işleriňi et; bolmasa, tiz saňa gelerin-de, eger toba etmeseň, çyraňy öz ýerinden aýraryn. Ylham 2:4, 5.
The Millerites had struggled with apostate Protestantism, who Jeremiah called the “assembly of mockers,” and waited patiently for the vision to arrive, for when it did arrive it would not lie. The “assembly of mockers” were represented by the old prophet that lied to the prophet of Judah, who had presented the rebuke upon Jeroboam’s counterfeit worship.
Milleritler Ýeremiýanyň “masgaralaýjylaryň ýygnagy” diýip atlandyran dinden dönük protestantizm bilen göreşipdiler hem-de görnüşiň gelmegine sabyr bilen garaşypdylar, çünki ol gelende ýalan sözlemezdi. “Masgaralaýjylaryň ýygnagy” Ýeroboamyň galp ybadatyna garşy ýazgaryşy beýan eden Ýahuda pygamberine ýalan sözlän garry pygamber arkaly şekillendirilipdi.
I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: And hast borne, and hast patience, and for my name’s sake hast laboured, and hast not fainted. Revelation 2:2, 3.
Men seniň işleriňi, zähmetiňi we sabyryňy bilýärin; seniň ýaman adamlara çydap bilmeýändigiňi-de bilýärin. Özlerini resul diýýän, emma beýle bolmadyk adamlary synap gördüň we olaryň ýalançylygyny ýüze çykardyň. Şeýle hem sen çydadyň, sabyr etdiň, Meniň adym ugrunda zähmet çekdiň we ysgynsyzlanmadyň. Ylham 2:2, 3.
The second church of Smyrna represented the period of persecution in the early Christian church, that consisted of genuine martyrs and some who brought persecution upon themselves for less than holy motivations. It also represented the time of the Judges when every man in ancient Israel did whatever seemed right in his own eyes. The generation of rebellion that began in 1888, identified a period of persecution against the Spirit of Prophecy, the chosen messengers of the hour, and the Holy Spirit. It introduced a period when the ancient men of Laodicean Adventism chose to do whatever seemed right in their own eyes, as witnessed by men such as Kellogg, Prescott and Daniells.
Smirnadaky ikinji ýygnak irki hristian ýygnagyndaky yzarlama döwrüni aňladýardy; ol hakykatdan hem şehit bolanlardan, şeýle hem mukaddes bolmadyk sebäpler bilen yzarlamany öz üstlerine getiren käbir adamlardan ybaratdy. Şeýle hem ol gadymy Ysraýylda her kimiň öz gözüne dogry bolup görünen zady eden Kazylaryň döwrüni aňladýardy. 1888-nji ýylda başlanan pitne nesli Pygamberlik Ruhuna, şol sagadyň saýlanan ilçilerine hem-de Mukaddes Ruha garşy yzarlama döwrüni ýüze çykardy. Ol Laodikeýa Adventizminiň gadymy adamlarynyň, Kellogg, Prescott we Daniells ýaly adamlarda görşümiz ýaly, öz gözlerine dogry bolup görünen zady etmegi saýlan döwürlerini girizdi.
The faithful few in that time were to be in mortal spiritual combat with a class that claimed to be Jews, but were not. Despite the positions of leadership, they were of the synagogue of Satan, as testified to by Sister White identifying that some were being directed “by angels that had been expelled from heaven.” They claimed to be wise, but were foolish. There was no condemnation placed upon the wise in that period of time, but an encouragement to be faithful unto death. In 1915, the last words Sister White ever spoke was, “I know in whom I have believed,” for she had been faithful unto death.
Şol döwürdäki az sanly wepalylar, özlerini Ýehudy diýip yglan edýän, emma beýle bolmadyk bir gatlak bilen ölüm howply ruhy söweşde bolmalydylar. Rähberlik orunlaryna garamazdan, olar Şeýtanyň sinagogasyna degişlidiler; muny Waýtiň uýasy käbirleriniň “gökden kowlan perişdeler tarapyndan” ugrukdyrylýandygyny anyklap görkezmegi hem tassyk edýär. Olar özlerini dana hasaplaýardylar, emma akmakdylar. Şol döwürde danalara hiç hili höküm edilmedi, tersine, ölüme çenli wepaly bolmaga höweslendiriş berildi. 1915-nji ýylda Waýtiň uýasynyň aýdan iň soňky sözleri şeýle boldy: “Men kimiň özüne ynanandygymy bilýärin,” çünki ol ölüme çenli wepaly bolupdy.
I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:9, 10.
Men seniň işleriňi, jebri-jepalaryňy we garyplygyňy bilýärin, (emma sen baýsyň); hem-de özlerini ýehudy diýýän, emma ýehudy bolman, Şeýtanyň sinagogasy bolan adamlaryň küpür sözlerini bilýärin. Çekmeli boljak zatlaryňdan hiç birinden gorkma: ine, synag edilmegiňiz üçin iblis siziň käbiriňizi zyndana taşlar; we siz on gün jebir-jepa çekersiňiz. Ölüme çenli wepaly bol, şonda Men saňa ýaşaýşyň täjini bererin. Ylham 2:9, 10.
The church of Pergamos represented the compromise between truth and error, between paganism and Christianity, in the time of the emperor Constantine, and also the compromise of ancient Israel that occurred during the history of the kings. It represented the mixture of truth and error, which can only produce error. It was represented by the 1919 Bible conference where the publication of the book, “The Doctrine of Christ”, was brought about in order to create an Adventist message that more closely represented the false gospel of apostate Protestantism. It was in the third generation of Adventism where the great compromises of truth occurred.
Pergamos ýygnagy imperator Konstantiniň döwründe hakykat bilen ýalňyşyň, butparazlyk bilen Hristiançylygyň arasyndaky ylalaşygy, şeýle hem patyşalaryň taryhynyň dowamynda gadymy Ysraýylda ýüze çykan ylalaşygy aňladýardy. Ol hakykat bilen ýalňyşyň garyndysyny aňladýardy; şeýle garyndy bolsa diňe ýalňyşlygy öndürip biler. Ol 1919-njy ýyldaky Injil maslahatynda, “Mesihiň Taglymaty” atly kitabyň neşir edilmegi arkaly dönük protestantizmiň ýalan hoş habaryny has ýakyndan şöhlelendirýän bir Adventist habaryny döretmek maksady bilen görkezildi. Hut Adventizmiň üçünji neslinde hakykat babatda uly ylalaşyklar ýüze çykdy.
It was in that generation, beginning in 1919, that the church began the compromise that produced the Church Manual. It was in that generation, beginning in 1919, that the church began the compromise that required accreditation in both the schools of health and religion. It was in that generation that the move to the modern Catholic-based Bibles was initiated. It was in that history that the willingness of the leadership to establish relationships with regimes that were openly anti-Christian occurred.
Bu, 1919-njy ýyldan başlap bolan şol nesilde, ýygnak Church Manual-y döreden ylalaşyga başlady. Bu, 1919-njy ýyldan başlap bolan şol nesilde, ýygnak saglyk hem-de din mekdepleriniň ikisinde-de akkreditasiýany talap eden ylalaşyga başlady. Hut şol nesilde häzirki zaman katolik esasly Mukaddes Kitaplara geçiş başlandy. Hut şol taryhda ýolbaşçylygyň aç-açan hristianlyga garşy bolan režimler bilen gatnaşyklary ýola goýmaga taýýarlygy ýüze çykdy.
The practice had been born into infancy in the Civil War, when the Laodicean leadership formed a legal relationship with the government of the United States, in order to have a better outcome for the young men in the church that were to be drafted into the deadliest war in American history, was repeated at the outset of the First World War when the General Conference president, A. G. Daniells, interacted with the German government, giving his approval for Germany to draft and force young men to serve in the military, and to bear arms, and to disregard the Sabbath. That action by Daniells brought about a separation that produced the various splinters of the Seventh-day Adventist Reform movement that exist to this very day.
Bu amal ABŞ-nyň taryhyndaky iň gazaply urşa çagyryljak ýygnakdaky ýaş ýigitler üçin has amatly netije gazanmak maksady bilen Laodikeýa ýolbaşçylygy Birleşen Ştatlaryň hökümeti bilen hukuk gatnaşyklaryny ýola goýanda, Raýat urşy döwründe öz körpelik çagynda dünýä inipdi; ol Birinji Jahan urşunyň başynda hem gaýtalandy, şol wagt Baş konferensiýanyň prezidenti A. G. Daniells Germaniýanyň hökümeti bilen gatnaşyga girip, Germaniýanyň ýaş ýigitleri harby gulluga çagyrmagyna we mejbur edip gulluk etdirmesine, ýarag götermelerine hem-de Sabaty äsgermezlik etmegine öz makullamasyny berdi. Daniellsiň şol hereketi şu günki güne çenli bar bolan Ýedinji gün adventistleriniň Reform hereketiniň dürli bölünip çykan toparlaryny döreden bir aýrylyşyga sebäp boldy.
That compromise continued with Hitler’s Nazi Germany, and thereafter with the nations that made up the Soviet Union, and it is still upheld today in regimes such as China. The compromise of the third generation in its relation to statecraft had been typified by the compromise of the ancient kings of Israel and Constantine as symbolized in the church of Pergamos. That period also represented the compromise of its churchcraft with the false gospel of peace and safety represented by Prescott’s “The Doctrine of Christ”.
Şol ylalaşyk Gitleriň nasist Germaniýasy bilen dowam etdi, ondan soň hem Sowet Soýuzyny emele getiren milletler bilen, we bu gün hem Hytaý ýaly režimlerde heniz-de saklanyp gelinýär. Üçünji nesliň döwlet dolandyryşy bilen gatnaşygyna degişli şol ylalaşyk, Pergam ybadathanasynda nyşanlanan gadymy Ysraýyl patyşalarynyň we Konstantiniň ylalaşygy arkaly öňünden şekillendirilipdi. Şol döwür, şeýle hem, Preskottiň “Mesihiň Taglymaty” tarapyndan görkezilen parahatçylyk we howpsuzlyk baradaky galp hoş habar bilen onuň kilise dolandyryşy babatyndaky ylalaşygyny-da aňladýardy.
I know thy works and where thou dwellest, even where Satan’s seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. Revelation 2:13, 14.
Men seniň işleriňi we nirede ýaşaýandygyňy bilýärin, ýagny Şeýtanyň tagtynyň ýerleşýän ýerinde; sen Meniň adymy berk tutýarsyň we Meniň imanymy inkär etmediň, hatda Antipas — Meniň wepaly şäheridim — araňyzda, Şeýtanyň ýaşaýan ýerinde öldürilen günlerde-de. Emma saňa garşy birnäçe zadym bar; sebäbi seniň araňda Bilgamyň taglymatyny saklaýanlar bar. Ol Balagy Ysraýyl ogullarynyň öňünde büdrediji duzak goýmagy, butlara hödürlenen zatlary iýmegi we zyna etmegi öwretdi. Ylham 2:13, 14.
The fornication identifies the work of the General Conference in aligning themselves with nations such as Nazi Germany, and the Soviet Union under the pretext of maintaining necessary working relationships with the corrupt governments, while disregarding the faithful in those nations that suffered persecution from the various regimes they had joined with. The food sacrificed to idols represented the false methodology of apostate Protestantism and Catholicism that was then firmly established in universities of Laodicean Adventism, that had agreed to be governed by the guidelines of apostate methodologies, both in religion and health.
Zyna General Konferensiýanyň, gerekli iş gatnaşyklaryny saklamak bahanasy bilen, nasist Germaniýasy we Sowet Soýuzy ýaly milletler bilen özüni deňleşdirmek işini görkezýär; şol bir wagtyň özünde bolsa, birleşen dürli düzgünleriniň yzarlamasyna sezewar bolan şol milletlerdäki wepaly imanlylary äsgermezlik edýär. Butlara hödürlenen iýmit bolsa, dinden çykan protestantçylygyň we katolikligiň ýalan metodologiýasyny alamatlandyrýardy; şol metodologiýa şol wagt Laodikýa Adventizminiň uniwersitetlerinde pugta ornaşypdy, we olar din hem-de saglyk babatda dinden çykan metodologiýalaryň görkezmelerine boýun egmäge razy bolupdylar.
Jesus illustrated the end of the third generation as he did with the beginning, for He marked the arrival of the fourth generation with the publication of the book, Questions on Doctrine published in 1957, which fully rejected the primary salvation distinction that exists between truth and the erroneous ideas of apostate Protestantism and Catholicism. The book of course has several erroneous teachings, but essentially it teaches that it is impossible to live victorious in Christ, until after a person is miraculously changed at the Second Coming. The book marked the beginning of the generation where the twenty-five ancient men were to bow down to the sun. The political and religious elements necessary to allow the Laodicean Adventist church to accept the worship of Sunday at the soon coming Sunday law had arrived.
Isa üçünji nesliň ahyryny hem başlangyjyndaky ýaly suratlandyrdy, çünki Ol dördünji nesliň gelşini 1957-nji ýylda neşir edilen *Questions on Doctrine* kitabynyň çap edilmegi bilen belläp görkezdi; bu kitap hakykat bilen ýüz öwrülen Protestantizmiň hem-de Katolitsizmiň ýalňyş düşünjeleriniň arasynda bar bolan gutulyş babatdaky esasy tapawudy doly inkär etdi. Elbetde, bu kitapda birnäçe ýalňyş taglymatlar bar, emma onuň düýp manysy boýunça aýdýan zady şudur: adam Ikinji Gelişde gudrat bilen üýtgedilýänçä, Mesihde ýeňişli ýaşamagyň mümkin däldigidir. Bu kitap ýigrimi bäş gadymy adamyň güne baş egmeli bolan nesliniň başlangyjyny belläp berdi. Ýakynda geljek ýekşenbe kanuny wagtynda Laodikýa Adventist ybadathanasynyň ýekşenbe güni ybadat etmegini kabul etmegine ýol açjak syýasy we dini düzüm bölekleri gelip ýetipdi.
The fourth abomination of Ezekiel occurs when the faithful few in chapter nine are receiving a seal upon their foreheads, just before the destroying angels begin their work. The vision begins in verse one, of chapter eight on the fifth day, of the sixth month, of the sixth year. The vision begins the day before the execution of the judgment upon those who bow down to the sun, which is the mark of papal authority, and the number of his name is “666.”
Ezekieliň dördünji nejisligi dokuzynjy bapdaky az sanly wepalylar ýok ediji perişdeler öz işine başlamazdan biraz öň maňlaýlaryna möhür alnyp durkalar ýüze çykýar. Görnüş sekizinji babyň birinji aýatynda, altynjy ýylyň altynjy aýynyň bäşinji gününde başlanýar. Görnüş güne tagzym edýänleriň üstüne höküm ýerine ýetirilmezinden bir gün öň başlanýar; günä tagzym etmek papalygyň häkimiýet nyşanydyr, onuň adynyň sany bolsa “666”-dyr.
The work of the sealing of the one hundred and forty-four thousand began on September 11, 2001 with the attack upon the earth beast carried out by the third woe of Islam. That attack made the nations angry, and marked the arrival of the latter rain. But the latter rain would only be recognized by those who would be led back to the foundations of Adventism to see that the three Woes of Islam are a foundational truth. At that point in time, those who were led back to the old paths that Jeremiah identifies as “the rest” (which is the latter rain), would either become watchmen that blew the trumpet of the third Woe, or they would be those who refused to hearken to the sound of the trumpet, and thus refusing to walk in the old paths.
Bir ýüz kyrk dört müň adamyň möhürleniş işi 2001-nji ýylyň 11-nji sentýabrynda, Yslamyň üçünji betbagtçylygy tarapyndan ýerine ýetirilen ýer ýüzüniň haýwanyna garşy hüjüm bilen başlandy. Şol hüjüm milletleri gazaplandyrdy we soňky ýagşyň gelendigini görkezdi. Emma soňky ýagşy diňe Yslamyň üç betbagtçylygynyň esasy hakykatdygyny görmek üçin Adventizmiň binýatlaryna yzyna alnyp baryljaklar tarapyndan tanalardy. Şol wagtda Ýeremiýanyň “rahatlyk” diýip atlandyrýan zadyny (ýagny soňky ýagşy) görmek üçin köne ýollara yzyna alnyp barylanlar ýa üçünji betbagtçylygyň surnaýyny çalan gözegçiler bolardylar, ýa-da surnaý sesine gulak asmakdan ýüz öwren, şeýlelik bilen hem köne ýollarda ýöremekden ýüz öwrenlerden bolardylar.
They were then tested by the sin of their father’s rebellion of 1863. At the very same point in time, a message arrived of the righteousness of Christ, which is “justification by faith in verity”. It was the Laodicean message of Jones and Waggoner, and it was the message of Ezekiel to the dead dry bones that came from the “four winds”, which are a symbol of Islam of the third woe (the “angry horse” seeking to break loose). Those faithful few were then tested by the sin of their father’s rebellion of 1888, as the mighty angel of Revelation eighteen descended when the great buildings of New York City were thrown down, and Revelation chapter eighteen, verses one through three was fulfilled.
Soňra olar atalarynyň 1863-nji ýyldaky gozgalaň günäsi bilen synagdan geçirildiler. Hut şol bir wagtda Mesihiň dogrulygy baradaky habar geldi; bu bolsa “hakykatda iman arkaly aklanmak” bolupdy. Bu Jones bilen Waggoneriň Laodikiýa habarydy, şeýle hem bu üçünji betbagtçylygyň yslamyň nyşany bolan (“boşanmaga ymtylýan gaharly atyň” nyşany) “dört ýelden” gelen Ýezekiliň öli, gurak süňkler baradaky habarydy. Soňra şol az sanly wepaly adamlar atalarynyň 1888-nji ýyldaky gozgalaň günäsi bilen synagdan geçirildiler; Ylhamyň on sekizinji babyndaky gudratly perişde, Nýu-Ýork şäheriniň beýik binalary ýykylanda, aşak inipdi, we Ylham kitabynyň on sekizinji baby, birinji aýatdan üçünji aýada çenli ýerine ýetipdi.
They were then tested by the identification of the message of the latter rain. Was the latter rain a manifestation of the power of God as in past ages, or were the manifestations of God’s power only in the past? The faithful few were then tested by the rebellion of their father’s rebellion in 1919. How the faithful few navigate through those three tests determines whether they will receive the seal of God in their foreheads, or find themselves bowing down to the sun with the twenty-five elders of Laodicean Adventism.
Soňra olar ahyrky ýagşyň habarynyň tanalşy bilen synag edildi. Ahyrky ýagşy, öňki döwürlerde bolşy ýaly, Hudaýyň güýjüniň bir ýüze çykyşy bolup durýarmydy, ýa-da Hudaýyň güýjüniň ýüze çykmalary diňe geçmişde galanmydy? Şonda wepaly az sanly topar 1919-njy ýylda atalarynyň pitnesiniň gozgalaňy bilen synag edildi. Wepaly az sanly toparyň şol üç synagyň içinden nähili geçýändigi olaryň maňlaýlarynda Hudaýyň möhürini aljakdyklaryny ýa-da özlerini Laodikýa Adventizminiň ýigrimi bäş ýaşulusy bilen bile güne sežde edip duran ýagdaýda tapjakdyklaryny kesgitleýär.
All the rebellions of the four generations of Laodicean Adventism find their counterpart in September 11, 2001. That date, which Isaiah identified as the “day of the east wind,” marks the beginning of the sealing time of the one hundred and forty-four thousand, and the sealing time is a period of time. The ending of the period has been illustrated by the beginning, for Jesus always illustrates the end of a thing with the beginning of a thing. In the final movements of the sealing process the tests that were represented at the beginning of the period are once again repeated.
Laodikiýa Adventizminiň dört nesliniň ähli pitneleri 2001-nji ýylyň 11-nji sentýabrynda öz garşylygyny tapýar. Işaýanyň “gündogar ýeliniň güni” diýip atlandyran şol senesi bir ýüz kyrk dört müň adamyň möhürleniş wagtynyň başlanmagyny belleýär, möhürleniş wagty bolsa belli bir döwürdir. Şol döwrüň soňy onuň başlangyjy arkaly şekillendirilip görkezildi, çünki Isa her bir zadyň ahyryny hemişe şol zadyň başlangyjy bilen şekillendirýär. Möhürleniş işiniň ahyrky hereketlerinde döwrüň başynda şekillendirilip görkezilen synaglar ýene-de bir gezek gaýtalanýar.
On September 11, 2001, the tests which were failed by the rebels of Laodicean Adventism as represented by the four abominations of Ezekiel, and by the first four churches of Revelation chapters two and three, arrived, marking the beginning of a testing process that leads either to the mark of the beast, or the seal of God, for those who profess to be Seventh-day Adventists.
2001-nji ýylyň 11-nji sentýabrynda, Ezekiýeliň dört ýigrenji zadynda we Ylhamyň ikinji hem-de üçünji baplaryndaky ilkinji dört ýygnakda görkezilişi ýaly, Laodikiýa Adventizminiň gozgalaňçylary tarapyndan başa barylmadyk synaglar gelip ýetdi; bu bolsa, Ýedinji gün Adventistidiklerini ykrar edýänler üçin, haýwanyň nyşanyna ýa-da Hudaýyň möhürine eltýän synag işiniň başlanandygyny alamatlandyrdy.
The leadership of Laodicean Adventism has been trapped by the cords of their own deceits, and it is virtually impossible for them to “recognize” a repetition of the manifestation of the power of God as represented by previous reformatory movements, including the reform movement that brought Adventism into existence. The ancient men scattered and covered up the doctrines that are represented by Miller’s jewels with counterfeit coins and jewels. The casket of the King James Bible has been relegated to the times of archaic language and replaced with modern language Bibles that are expressed in the terminology of the man of sin.
Laodikýa Adventizminiň ýolbaşçylygy özleriniň hileleriniň ýüplerine çolaşypdyr, we olar üçin, öňki özgertme hereketleri, şol sanda Adventizmiň ýüze çykmagyna getiren özgertme hereketi bilen görkezilişi ýaly, Hudaýyň güýjüniň ýüze çykyşynyň gaýtalanmagyny “tanamak” diýen zat tasdan mümkin däl. Gadymy adamlar Milleriň şaý-sepleri bilen aňladylýan taglymatlary galp teňňeler we şaý-sepler bilen garyşdyryp, üstüni basdylar. King James Injiliniň sandygy könelişen diliň döwrüne degişli edilip, onuň ýerine günä adamsynyň sözlük ulgamy bilen beýan edilen häzirki zaman dillerindäki Injiller goýuldy.
Were any of the ancient men willing to consider the possibility that the latter rain message is not a peace and safety message, it would be virtually impossible for them to recognize that the manifestations of the power of God in past sacred histories are what specifically identify the sealing of the one hundred and forty-four thousand. More difficult yet for them to recognize is that the sacred histories that most directly identify the sealing of the one hundred and forty-four thousand are the sacred histories that fulfill Malachi chapter three, for Malachi chapter three establishes that there is always a messenger who prepares the way for the sudden arrival of the Messenger of the Covenant. That messenger was represented by the prophet Elijah who boldly proclaimed that there would be no rain in his history, except if it comes through his ministry.
Gadymy adamlaryň haýsydyr biri ahyrky ýagyn habarynyň parahatçylyk we howpsuzlyk habary däldigi mümkinçiligine garamaga meýilli bolan bolsady, onda olar üçin geçmişdäki mukaddes taryhlarda Hudaýyň güýjüniň ýüze çykyşlarynyň hut ýüz kyrk dört müňüň möhürlenmegini aýratyn kesgitleýändigini tanamak tas mümkin däl bolardy. Olar üçin mundan hem kyn bolan zat, ýüz kyrk dört müňüň möhürlenmegini iň göni kesgitleýän mukaddes taryhlaryň Malakynyň üçünji babynda amala aşýan mukaddes taryhlardygyna düşünmekdir; çünki Malakynyň üçünji baby Ähtiň Habarçysynyň duýdansyz gelmegine ýol taýýarlaýan bir habarçynyň hemişe bardygyny görkezýär. Ol habarçy öz hyzmaty arkaly gelmese, öz taryhynda ýagynyň bolmajakdygyny batyrgaýlyk bilen jar eden pygamber Ylýas arkaly şekillendirilipdi.
Ezekiel’s seventy elders would find it ridiculous to accept that their claim to be the temple of the Lord, was unfounded, and actually represented the claim of a people who were being passed by, just as the vineyard was given to those who bear the fruits worthy of the vineyard. The message of the third Woe, the messenger that prepares the way, the song of the vineyard, all testify against the traditions and customs which they had placed their confidence in, and represents an almost insurmountable obstacle to recognizing the latter rain.
Hezekieliň ýetmiş ýaşulysy özleriniň Rebbiň ybadathanasy bolýandyklary baradaky talaplarynyň esassyzdygyny kabul etmegi gülkünç hasap ederdiler; üstesine-de, bu talap hakykatda, edil üzüm bagynyň şol bagyň miwelerine laýyk miwe berýänlere berlşi ýaly, özlerinden ýüz öwrülip geçilýän bir halkyň talabyny aňladýardy. Üçünji Hasratyň habary, ýoly taýýarlaýan ilçisi, üzüm bagy baradaky aýdym — bularyň bary özleriniň bil baglan däp-dessurlaryna we adatlaryna garşy şaýatlyk edýär we soňky ýagşy tanamakda tas ýeňip bolmajak bir böwet bolup durýar.
The conclusion of the sealing of the one hundred and forty-four thousand manifests the same tests for those who have claimed to “recognize” the role of Islam of the third Woe. The “increase of knowledge” which launched the movement of the Millerites began at the end of “seven times” in 1798. The “increase of knowledge” which launched the movement of the one hundred and forty-four thousand began at the end of a symbolic “seven times” (one hundred and twenty-six years) in 1989. During those one hundred and twenty-six years of escalating apostasy, Laodicean Adventism has reached its fourth and final generation.
Bir ýüz kyrk dört müňüň möhürlenmeginiň tamamlanmagy, üçünji Wahyň Yslamyň ornuny “ykrar etdiklerini” öňe sürenler üçin şol bir synaglary ýüze çykarýar. Milleritleriň hereketini başlan “bilimiň artmagy” 1798-nji ýylda “ýedi döwrüň” ahyrynda başlady. Bir ýüz kyrk dört müňüň hereketini başlan “bilimiň artmagy” 1989-njy ýylda şekillendirilen bir “ýedi döwrüň” (ýüz ýigrimi alty ýylyň) ahyrynda başlady. Barha güýjeýän mürteddigiň şol ýüz ýigrimi alty ýylynyň dowamynda Laodikiýa Adventizmi özüniň dördünji we ahyrky nesline ýetdi.
It is the third and fourth generation that a nation or people fill their cup of probationary time, and that time has now arrived. The “increase of knowledge” from the book of Daniel that is represented by the Hiddekel River is also the knowledge that is increased, when the Revelation of Jesus Christ is unsealed just before probation closes.
Millet ýa-da halk synag möhletiniň käsesini üçünji we dördünji nesilde doldurýar, we şol wagt indi ýetip geldi. Hiddekel derýasy bilen şekillendirilýän Daniýel kitabynyň “bilimiň artmagy” hem, synag möhleti tamamlanmazynyň edil öň ýanynda Isa Mesihiň Ylhamynyň möhri açylanda artýan bilimdir.
We will take up the last three chapters of the book of Daniel in the next article.
Danyýel kitabynyň soňky üç baby barada indiki makalada gürrüň ederis.
“The days are fast approaching when there will be great perplexity and confusion. Satan, clothed in angel robes, will deceive, if possible, the very elect. There will be gods many and lords many. Every wind of doctrine will be blowing. Those who have rendered supreme homage to ‘science falsely so called’ will not be the leaders then. Those who have trusted to intellect, genius, or talent will not then stand at the head of rank and file. They did not keep pace with the light. Those who have proved themselves unfaithful will not then be entrusted with the flock. In the last solemn work few great men will be engaged. They are self-sufficient, independent of God, and He cannot use them. The Lord has faithful servants, who in the shaking, testing time will be disclosed to view. There are precious ones now hidden who have not bowed the knee to Baal. They have not had the light which has been shining in a concentrated blaze upon you. But it may be under a rough and uninviting exterior the pure brightness of a genuine Christian character will be revealed. In the day time we look toward heaven but do not see the stars. They are there, fixed in the firmament, but the eye cannot distinguish them. In the night we behold their genuine luster.” Testimonies, volume 5, 80, 81.
“Uly bulaşyklygyň we başagaýlygyň beýik derejä ýetjek günleri çalt ýakynlaşýar. Şeýtan perişde eşigine bürenip, mümkin bolsa, saýlananlaryň özlerini-de aldar. Taňrylar köp, rebler köp bolar. Her hili taglymatyň şemaly öser. ‘Ýalan at bilen atlandyrylýan ylma’ iň ýokary hormat goýýanlar şonda ýolbaşçy bolmazlar. Akyla, zehine ýa-da başarnyga bil baglanlar şonda hataryň başynda durmazlar. Olar nura laýyk gadam urmandylar. Özlerini wepasyz hökmünde görkezenlere şonda sürä ynanylmaz. Soňky dabaraly işde beýik adamlaryň juda az sanlysy gatnaşar. Olar öz-özünden kanagatlydyrlar, Hudaýdan garaşsyz ýaşaýarlar, şonuň üçin Ol olary ulanyp bilmez. Rebbe wepaly hyzmatkärler bar, olar sarsdyrylyş, synag döwründe aýan bolar. Häzir gizlin duran gymmatly janlar bar; olar Baalyň öňünde dyz epmändirler. Size jemlenen güýçli şöhle bilen ýagty saçyp duran nura olar eýe bolmandylar. Emma gödek we özüne çekiji bolmadyk daşky görnüşiň astynda hakyky mesihi häsiýetiniň päk ýagtylygy äşgär bolup biler. Gündiz biz asmana seredýäris, emma ýyldyzlary görmeýäris. Olar bardyr, asmanda berk ornaşandyr, ýöne göz olary saýgaryp bilmeýär. Gijäniň içinde bolsa olaryň hakyky şöhle saçyşyny görýäris.” Testimonies, 5-nji tom, 80, 81.