The rebellion of Aaron’s golden calf at the beginning of ancient Israel, prophetically aligns with the rebellion of Jeroboam at the beginning of the ten tribes of the northern kingdom of Ephraim. These sacred histories typify the rebellion of Adventism in 1863.
Gadymy Ysraýylyň başlangyjynda Harunyň altyn gölä bilen baglanyşykly gozgalaňy, pygamberlik taýdan Efraýymyň demirgazyk patyşalygynyň on taýpasynyň başlangyjyndaky Ýarobgamyň gozgalaňy bilen gabat gelýär. Bu mukaddes taryhlar 1863-nji ýylda Adventizmiň gozgalaňyny nusgalaýar.
There are of course other witnesses to 1863, but Aaron and king Jeroboam provide witnesses that lay over the top of the history of 1863, and all those histories illustrate the movement of the one hundred and forty-four thousand, which is the Protestant horn, not only during the final days of the sixth kingdom of Bible prophecy, but all the way to the close of probation. Those histories also address the parallel history of the Republican horn in the sixth kingdom.
Elbetde, 1863-nji ýyla degişli başga şaýatlyklar hem bar, emma Harun bilen patyşa Ýerobogam 1863-nji ýylyň taryhynyň üstüne düşýän şaýatlyklary berýärler, we şol taryhlaryň hemmesi ýüz kyrk dört müňüň hereketini — ýagny Protestant şahy — diňe Mukaddes Kitap pygamberliginiň altynjy patyşalygynyň soňky günlerinde däl, eýsem synag möhletiniň tamamlanşyna çenli hem görkezýär. Şol taryhlar altynjy patyşalykda Respublikan şahy bilen bagly ugurdaş taryhy hem beýan edýär.
It is generally a very difficult truth for those that believe, that the Seventh-day Adventist church is God’s remnant people at the end of the world. That belief is our first mistake. There is no biblical evidence that the Laodicean church represents the people that are lifted up as an ensign during the Sunday law crisis. Our first mistake is accepting the false premise that this is so. The ensign at the end of the world is made up of those who were cast out by the members of the synagogue of Satan.
Umuman alanyňda, iman edýänler üçin Ýedinji gün adventistler ybadathanasynyň dünýäniň ahyrynda Hudaýyň galan halkydygy baradaky hakykat örän kyn kabul edilýär. Şol ynanç biziň ilkinji ýalňyşymyzdyr. Laodikiýa ybadathanasynyň Ýekşenbe kanuny krizisinde baýdak hökmünde ýokary galdyrylýan halky aňladýandygyna degişli Mukaddes Kitapda hiç hili subutnama ýokdur. Biziň ilkinji ýalňyşymyz munuň şeýle bolýandygy baradaky ýalan öň kabuldan ugur alýar. Dünýäniň ahyryndaky şol baýdak, Şeýtanyň sinagogasynyň agzalary tarapyndan kowlup çykarylanlardan düzülendir.
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.
Ol milletler üçin bir baýdak diker; Ysraýylyň kowlanlaryny ýygnar we Ýahudanyň pytranlaryny ýeriň dört künjeginden bir ýere toplar. Işaýa 11:12.
It is Laodicean Adventists that cast out those that are to be the ensign.
Laodikeýa döwüriniň Adventistleri tug bolmaly bolanlary kowup çykarýarlar.
Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:5.
Rebbiň sözüne sandyraýanlar, Rebbiň sözüni diňläň; Meniň adym hatyrasyna sizden ýigrenen, sizi kowup çykaran doganlaryňyz: «Goý, Reb şöhratlansyn» diýdiler; emma Ol siziň şatlygyňyz üçin peýda bolar, olar bolsa utandyrylar. Işaýa 66:5.
Those that are the ensign get cast out for the “name” of Christ. The name that produces the hatred is Alpha and Omega, for the principle of Alpha and Omega is what clearly identifies who the Seventh-day Adventist church represents in Bible prophecy. The parable of the ten virgins represents Adventism.
Baýdak bolanlar Mesihiň “ady” üçin kowulyp çykarylýar. Ýigrenji döredýän at Alfa we Omegadoýr, çünki Alfa we Omegananyň ýörelgesi Ýedinji gün adventistleri ýygnagynyň Mukaddes Kitap pygamberliginde kimi aňladýandygyny aýdyň kesgitleýär. On gyzyň tymsaly Adventizmi aňladýar.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
«Matta 25-däki on gyz hakyndaky tymsal hem Adventist halkynyň tejribesini suratlandyrýar». Beýik Dawala, 393.
The parable was fulfilled at the beginning of Adventism and it is fulfilled again to the very letter at the end.
Tymsal Adwentizmiň başlangyjynda berjaý boldy we ol ahyrda-da sözme-söz ýene-de berjaý bolýar.
“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 salgylanylýaryn; olaryň bäşi paýhasly, bäşi bolsa akylsyzdy. Bu tymsal sözme-söz ýerine ýetirilipdir we ýerine ýetiriler, çünki ol şu döwür üçin aýratyn ulanylyşa eýedir hem-de üçünji perişdäniň habary ýaly, ýerine ýetirilipdir we döwrüň ahyryna çenli häzirki hakykat bolmagynda dowam eder.” Review and Herald, August 19, 1890.
The foolish virgins that wake up and recognize they have no oil are the Laodiceans.
Oýanyňdan soň ýagynyň ýokdugyna düşünýän akylsyz gyzlar Laodikiýalylardyr.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“Akylsyz gyzlar tarapyndan şekillendirilýän Ybadathananyň ýagdaýy, Laodikýa ýagdaýy hökmünde-de beýan edilýär.” Review and Herald, 19-njy awgust, 1890.
The struggle of the wise virgins, represented also as the Philadelphian church, is with a church that claims to be Jews, but they are not.
Akyşly gyzlaryň göreşi, şeýle hem Filadelfiýa ýygnagy hökmünde şekillendirilýän, özlerini ýehudy diýip yglan edýän, emma beýle bolmadyk bir ybadathana bilendir.
Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Revelation 3:9.
Ine, men şeýtanyň sinagogasyna degişli bolanlary, özlerini ýahudy diýýän, emma ýahudy bolman, ýalan sözleýänleri seniň aýaklaryň öňüne gelip, tagzym etmäge hem-de seni söýendigimi bilmäge mejbur ederin. Ylham 3:9.
Sister White addresses this verse in the very first publication after the great disappointment.
Uly lapykeçylykdan soňky ilkinji neşirde White uýa bu aýata ýüzlenýär.
“You think, that those who worship before the saint’s feet, (Revelation 3:9), will at last be saved. Here I must differ with you; for God shew me that this class were professed Adventists, who had fallen away, and ‘crucified to themselves the Son of God afresh, and put him to an open shame.’ And in the ‘hour of temptation,’ which is yet to come, to show out every one’s true character, they will know that they are forever lost; and overwhelmed with anguish of spirit, they will bow at the saint’s feet.” Word to the Little Flock, 12.
“Siz mukaddesleriň aýaklarynyň öňünde tagzym edýänleriň (Ylham 3:9) ahyrsoňy halas boljakdygyny pikir edýärsiňiz. Bu ýerde men siziň bilen ylalaşyp bilemok; çünki Hudaý maňa bu toparyň imanda ykrar edýän Adventistlerdigini, ýoldan çykanlaryny we ‘Hudaýyň Ogluny özleri üçin täzeden haça çüýläp, Ony açyk masgaraçylyga goýandyklaryny’ görkezdi. Heniz gelmeli bolan ‘synag sagadynda’ bolsa, her kimiň hakyky häsiýetini ýüze çykarmak üçin, olar özleriniň ebedilik ýitenlerini bilerler; we ruhy ejir bilen ezilip, mukaddesleriň aýaklarynyň öňünde tagzym ederler.” Word to the Little Flock, 12.
In Isaiah chapter five the song of the vineyard, which Christ later employed is mentioned for the first time.
Işaýa pygamberiň bäşinji babynda soňra Mesihiň ulanan üzümçilik aýdymy ilkinji gezek agzalýar.
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? Isaiah 5:1–4.
Indi eziz söýgülim hakda, onuň üzümçiligi barada söýgülimiň aýdymyny aýdaryn. Meniň eziz söýgülimiň juda hasylly depede bir üzümçiligi bardy. Ol ony daş-töwereginden germäp, daşlaryny arassalady, oňa iň saýlama üzüm nahallaryny oturtdy; onuň ortasynda bir diň gurdy we içinde üzüm sykyjy hem ýasady. Soň ol ondan üzüm berer diýip garaşdy, emma ol ýabany üzüm getirdi. Indi bolsa, eý, Iýerusalimiň ýaşaýjylary we Ýahudanyň adamlary, sizden haýyş edýärin, meniň bilen meniň üzümçiligimiň arasynda höküm çykarň. Meniň üzümçiligim üçin edip boljak, meniň etmän goýan ýene näme bardy? Näme üçin ondan üzüm berer diýip garaşanymda, ol ýabany üzüm getirdi? Işaýa 5:1–4.
The parable whether in the Old Testament or the New identifies God’s church as being rejected by God for refusing to bring forth the fruits they were raised up to produce. In Isaiah five, at the conclusion of the parable, the punishment of the vineyard is identified, while also promising to lift up an ensign to the nations. Clearly the vineyard is not the ensign.
Tymsal, Köne Ähtde bolsun ýa-da Täze Ähtde bolsun, Hudaýyň ýygnagynyň, özleri üçin ösdürilip ýetişdirilen miweleri getirmegi ret edendigi sebäpli, Hudaý tarapyndan ret edilendigini görkezýär. Işaýa bäşinji bapda, tymsalyň ahyrynda, üzümçilige berilýän jeza görkezilýär, şol bir wagtyň özünde halklara bir baýdak galdyrjagy wada berilýär. Aýdyňdyr: üzümçilik şol baýdak däldir.
Therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still. And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:25, 26.
Şonuň üçin Rebbiň gahar-gazaby Öz halkyna garşy alawlandy, Ol olara garşy elini uzatdy we olary urdy; daglar titreşdi, olaryň jesetleri köçeleriň ortasynda ýyrtylyp taşlandy. Şeýle-de bolsa, bularyň hemmesine garamazdan, Onuň gahar-gazaby yzyna dönmedi, emma Onuň eli henizem uzalyp dur. Ol uzakdaky milletlere bir baýdak galdyrar, ýeriň çetinden olara yşarat eder; we ine, olar çaltlyk bilen tiz gelerler. Işaýa 5:25, 26.
When Jesus later sang the song as a parable His conclusion was just as decisive.
Isa soňra bu aýdymy tymsal hökmünde aýdanda, Onuň netije çykarşy hem edil şonuň ýaly kesgitli boldy.
Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. 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 21:33–45.
Ýene bir tymsaly diňläň: bir öý eýesi bolupdyr; ol bir üzüm bagyny oturdypdyr, töweregini haýat bilen gabapdyr, onuň içinde şerap sykylýan çukur gazdyrypdyr, bir minara gurupdyr-da, ony daýhanlara kärendesine berip, uzak bir ýurda gidipdir. Miwäniň wagty golaýlanda, onuň miwelerini almak üçin gullaryny daýhanlaryň ýanyna iberipdir. Emma daýhanlar onuň gullaryny tutup, birini urupdyrlar, beýlekisini öldüripdirler, ýene birini bolsa daşlapdyrlar. Ol ýene ilkinji iberenlerinden hem köp başga gullary iberipdir; olar hem şolara şonuň ýaly edipdirler. Ahyrsoňy bolsa: “Ogluma hormat goýarlar” diýip, olaryň ýanyna öz ogluny iberipdir. Emma daýhanlar ogluny görenlerinde, öz aralarynda: “Bu mirasdüşer; geliň, ony öldüreliň-de, onuň mirasyna eýe bolalyň” diýşipdirler. Şeýlelikde, ony tutup, üzüm bagynyň daşyna çykaryp, öldüripdirler. Indi üzüm bagynyň eýesi gelende, şol daýhanlara näme eder? Olar Oňa: “Ol şol ýaman adamlary rehimsizlik bilen heläk eder we üzüm bagyny başga daýhanlara kärendesine berer; olar hem öz möwsüminde onuň miwelerini bererler” diýdiler. Isa olara aýtdy: “Siz hiç haçan Mukaddes Ýazgylarda: ‘Gurluşykçylaryň ret eden daşy burçuň baş daşy boldy; bu Rebbiň eden işidir, ol biziň gözümize gudratly görünýär’ diýen sözi okamadyňyzmy? Şonuň üçin size diýýärin: Hudaýyň Patyşalygy sizden alnyp, onuň miwelerini getirýän bir halka berler. Kim bu daşyň üstüne ýykylsa, döwler; ýöne bu daş kimiň üstüne gaçsa, ony küle öwrer.” Baş ruhanylar bilen fariseýler Onuň tymsallaryny eşidenlerinde, Onuň özleri hakynda sözleýändigine düşündiler. Matta 21:33–45.
The Laodicean Seventh-day Adventist church is not the ensign that is lifted up. The vineyard in the last days that has been typified by ancient Israel is the Laodicean Seventh-day Adventist church, but there will be a nation that brings forth the fruit which qualifies as the first fruits, which is what the one hundred and forty-four thousand are.
Laodikiýaly Ýedinji Gün Adventist ybadathanasy ýokary galdyrylýan baýdak däldir. Gadymy Ysraýyl arkaly öňden nyşan edilen soňky günlerdäki üzümçilik Laodikiýaly Ýedinji Gün Adventist ybadathanasy bolup durýar, emma ilkinji hasyl hökmünde laýyk gelýän miwäni getirjek bir millet bolar; ýüz kyrk dört müň hem şolar bolup durýar.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Bular aýallar bilen päklenmedik bolanlardyr; çünki olar päkdirler. Bular Guzynyň nirä gitse, onuň yzyna düşýänlerdir. Bular adamlaryň arasyndan satyn alnyp, Hudaýa we Guza ilkinji miweler hökmünde bagyşlananlardyr. Ylham 14:4.
As an ensign they will be employed by the Householder to bring in the final harvest. The Laodicean Seventh-day Adventist church is the vineyard who rejected the foundation stone of Moses’ seven times. From that point on it was a progressive descent into greater and greater darkness. The ensign shall be “a root of Jesse.” The root of Jesse, or David represents the very last truth Jesus presented to the quibbling Jews of His history. It is a symbol of the principle of Alpha and Omega, which the unfaithful husbandmen of both ancient and modern Israel refuse to understand.
Olar baýdak hökmünde öýüň Eýesi tarapyndan ahyrky hasyly ýygnamak üçin ulanylar. Laodikiýadaky Ýedinji Günlüg Adventist ybadathanasy, Musanyň ýedi wagtynyň düýp daşyny ret eden üzümçilikdir. Şondan soňra ol has-da, has-da uly garaňkylyga tarap yzygiderli pese gaçyş boldy. Baýdak «Ýesseýiň köki» bolar. Ýesseýiň köki, ýa-da Dawut, Isanyň Öz döwrüniň jedelleşiji ýehudylaryna hödürlän iň soňky hakykatyny aňladýar. Bu Alfa bilen Omegananyň ýörelgesiniň nyşanydyr; gadymy hem-de häzirki Ysraýylyň wepasyz daýhanlary bolsa muňa düşünmekden ýüz öwürýärler.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. Isaiah 11:10.
Şol günde Ýeşşäniň bir köki bolar; ol halklar üçin bir baýdak bolup durar; başga milletler oňa ýüz tutarlar; Onuň rahatlygy-da şöhratly bolar. Işaýa 11:10.
Sister White and James White clearly identify that by 1856 the movement had become Laodicea, so when does she identify that it ever accepted the message to the Laodiceans? She never did. Our first mistake is accepting the claim that the Seventh-day Adventist church has been a victorious church as she went through history. It is quite the opposite. If we accept that first mistaken premise, our eyes are closed to prophetic facts that teach otherwise. For instance, Sister White repeatedly identifies that the history of ancient literal Israel illustrates the experience and history of modern spiritual Israel. Often when she references ancient Israel as the example for modern Israel, she simultaneously quotes the apostle Paul’s classic statement of the same fact.
Uýt Uayt bilen Jeýms Uayt 1856-njy ýyla çenli bu hereketiň Laodikýa öwrülendigini anyk görkezýärler; onda ol Laodikýalylara iberilen habary haçan kabul edendigini ol nirede görkezýär? Ol muny hiç haçan görkezmedi. Biziň ilkinji ýalňyşlygymyz, Ýedinji Günüň Adventist ybadathanasynyň taryhyň dowamynda ýeňişli bir ybadathana bolandygy baradaky talaby kabul etmegimizdir. Hakykat munuň bütinleý tersinedir. Eger biz şol ilkinji nädogry çaklamany kabul etsek, başgaça öwredýän pygamberlik hakykatlaryny görmez ýaly gözlerimiz ýumulýar. Mysal üçin, Uýt uýta gadymy göni manydaky Ysraýylyň taryhy häzirki zaman ruhy Ysraýylyň başdan geçirmelerini we taryhyny şekillendirýändigini gaýtalap belläp geçýär. Ol gadymy Ysraýyly häzirki zaman Ysraýyly üçin mysal hökmünde agzan halatlarynyň köpüsinde, şol bir wagtda resul Pawlusyň şol bir hakykaty beýan edýän meşhur sözlerini hem sitata getirýär.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.
Bularyň hemmesi olar üçin nusga hökmünde bolup geçdi; olary bolsa dünýäniň ahyrzamany ýetip gelen bizlere duýduryş bolsun diýip ýazdylar. 1 Korintoslylar 10:11.
The apostle Paul in verse eleven is summarizing the previous ten verses.
Resul Pawlus on birinji aýatda öňki on aýady jemläp aýdýar.
Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. 1 Corinthians 10:1–10.
Mundan başga-da, eý doganlar, siziň bihabar galmagyňyzy islemeýärin: ata-babalarymyzyň hemmesi buludyň astyndady, hemmesi deňziň içinden geçdi; hemmesi bulutda we deňizde Musa degişli çümdürilişi aldy; hemmesi şol bir ruhy iýmiti iýdi; hemmesi şol bir ruhy içgini içdi. Çünki olar özlerine ýoldaş bolan şol ruhy Gaýadan içýärdiler; ol Gaya bolsa Mesihdi. Emma olaryň köpüsinden Hudaý hoşal bolmady, çünki olar çölde heläk bolup ýykyldylar. Indi bu zatlar bize görelde boldy, maksady hem olaryň höwes edenleri ýaly, biziň-de ýaman zatlara höwes etmezligimiz üçindir. Şeýle hem olaryň käbirleri ýaly butparaz bolmaň; ýazylyşy ýaly: «Halk iýip-içmäge oturdy-da, oýnamaga ýerinden turdy». Şeýle hem olaryň käbirleri ýaly zyna etmäliň; olar muny edip, bir günde ýigrimi üç müň adam heläk boldy. Şeýle hem olaryň käbirleri ýaly Mesihi synamaýalyň; olar-da synap, ýylanlar tarapyndan ýok edildi. Şeýle hem olaryň käbirleri zeýrenişleri ýaly, zeýrenmäň; olar ýok ediji tarapyndan heläk edildi. 1 Korintoslylar 10:1–10.
Paul and Sister White do not use ancient Israel as an example of a victorious and righteous people. Quite the opposite. Paul summarizes those first ten verses, in verse eleven, and then in the next verse states the lesson that the history of ancient Israel is to convey to those who will see.
Pawlus bilen uýam Waýt gadymy Ysraýyly ýeňişli we dogruçyl halkyň nusgasy hökmünde ulanmaýarlar. Munuň tersine. Pawlus şol ilkinji on aýaty on birinji aýatda jemleýär, soňra bolsa indiki aýatda gadymy Ysraýylyň taryhynyň görjek bolanlara ýetirmeli sapagyny beýan edýär.
Wherefore let him that thinketh he standeth take heed lest he fall. 1 Corinthians 10:12.
Şonuň üçin özüni berk durýaryn diýip hasap edýän adam ýykylaýmagyndan ägä bolsun. 1 Korinfliler 10:12.
Ancient Israel provides an example of a people that were called of God, led of God, fulfilled the prophecies of God and rebelled against God every step of the way, and ultimately crucified the Creator of heaven and earth! Adventists have no problem admitting these facts about ancient Israel, but rarely do they allow the intended warning to break through their Laodicean blindness. They may quote the passages where Sister White identifies the church as the apple of God’s eye, and it is, but God’s love for His people does not throw a cloak over their actual condition. Those who He loves He rebukes and chastens. As much as God’s church is the apple of God’s eye, Jesus very plainly summarized His relationship with that apple, His apple.
Gadymy Ysraýyl Hudaý tarapyndan çagyrylan, Hudaý tarapyndan ýol görkezilen, Hudaýyň pygamberliklerini ýerine ýetiren, emma şol bir wagtyň özünde her ädimde Hudaýa garşy baş göteren bir halkyň nusgasyny berýär; ahyrsoňunda bolsa gökleriň we ýeriň Ýaradanyny haça çüýlediler! Adventistler gadymy Ysraýyl barada bu hakykatlary boýun almaga kynçylyk çekmeýärler, ýöne niýetlenen duýduryşyň olaryň Laodikeýa körlügini deşip geçmegine seýrek ýol berýärler. Olar White uýanyň ýygnagy Hudaýyň gözüniň göreji hökmünde häsiýetlendirýän parçalaryny getirip bilerler, we ol hakykatdan hem şeýledir, ýöne Hudaýyň Öz halkyna bolan söýgüsi olaryň hakyky ýagdaýynyň üstüni ýapýan bir perde däldir. Ol söýýänlerini ýazgarýar we temmi berýär. Hudaýyň ýygnagy näçe Hudaýyň gözüniň göreji bolsa-da, Isa şol görej bilen, Öz göreji bilen bolan gatnaşygy barada örän açyk jemledi.
O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not! Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord. Luke 13:34, 35.
Eý Ýerusalim, Ýerusalim, sen pygamberleri öldürýärsiň we saňa iberilenleri daşlaýaň; towugyň öz jüýjelerini ganatlarynyň aşagyna ýygnşy ýaly, men seniň çagalaryňy näçe gezek bir ýere ýygnamak isledim, emma siz islemediňiz! Ine, öýüňiz size haraba ýagdaýda galdyryldy; dogrusyny aýdýaryn size, Rebbiň ady bilen Gelýäne: «Mubarek bolsun!» diýip aýtjak wagtyňyz gelýänçä, meni görmersiňiz. Luka 13:34, 35.
The questions should be asked, “Does Jesus truly illustrate the end with the beginning? Does ancient Israel actually illustrate modern Israel?” The problem with ancient Israel throughout their history was that they believed that their heritage proved they were God’s people, and therefore that they could not be anything, but God’s people. That is why in Jeremiah’s day they professed to be the temple of the Lord.
Soraglar şeýle berilmelidir: “Isa hakykatdan-da soňuny başlangyç arkaly görkezýärmi? Gadymy Ysraýyl hakykatdan-da häzirki Ysraýyly şekillendirýärmi?” Gadymy Ysraýylyň öz taryhynyň dowamynda ýüzbe-ýüz bolan meselesi şundan ybaratdy: olar öz nesilbaşysynyň özleriniň Hudaýyň halkydygyny subut edýär diýip, şonuň üçin hem Hudaýyň halkyndan başga hiç zat bolup bilmejekdigine ynanýardylar. Şol sebäpli-de Ýeremiýanyň günlerinde olar özlerini Rebbiň ybadathanasy diýip ykrar edýärdiler.
The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. Jeremiah 7:1–4.
Rebbiň öýünden Ýeremiýa gelen söz şeýle diýýär: Rebbiň öýüniň derwezesinde dur-da, şol ýerde bu sözi yglan edip aýt: «Eý, Rebbe sežde etmek üçin şu derwezelerden girýän ähli Ýahudalar, Rebbiň sözüni diňläň. Ysraýylyň Hudaýy, goşunlaryň Rebbi şeýle diýýär: Ýollaryňyzy we amallaryňyzy düzedin, onda Men sizi bu ýerde ýaşadaryn. «Rebbiň ybadathanasy, Rebbiň ybadathanasy, Rebbiň ybadathanasy şu» diýýän ýalan sözlere bil baglamaň». Ýeremiýa 7:1–4.
This very same delusion was also emphasized by John the Baptist.
Şol bir aldaw hem Ýahýa Çokundyryjy tarapyndan hem aýratyn nygtaldy.
And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. Matthew 3:6–10.
we onuň tarapyndan Iordanda çokundyrylýardylar, günälerini boýun alýardylar. Emma ol çokundyrylmagyna gelen köp fariseýleri we saddukeýleri görende, olara şeýle diýdi: Eý ýylan nesli, geljek gazapdan gaçmagy size kim duýdurdy? Şeýlelik bilen, toba laýyk miweler beriň. Içiňizden: «Atamyz Ybraýymdyr» diýmäni pikir hem etmäň; çünki men size aýdýaryn, Hudaý şu daşlardan Ybraýyma perzentler galdyrmaga ukyplydyr. Indi bolsa palta hem agaçlaryň düýbüne goýlandyr; şonuň üçin gowy miwe getirmeýän her bir agaç kesilip, oda taşlanýar. Matta 3:6–10.
The very same misguided understanding within Adventism that is symbolized by the expression “The temple of the Lord, are we,” and that we are Abraham’s spiritual “seed” is the primary manifestation of the blindness of Laodicea.
Adwentizmiň içindäki hut şol bir ýalňyş düşünje — «Rebbiň ybadathanasy bizis» diýen aňlatma hem-de biziň Ybraýymyň ruhy «nesli»digimiz bilen alamatlandyrylýan düşünje — Laodikýanyň körlüginiň baş ýüze çykyşydyr.
“God sends messengers to tell His people what they must be and do in order to obey His laws of righteousness, which if a man do, he shall also live in them. They are to love God supremely, having no other gods before Him; and they are to love their neighbor as themselves, doing to him as they would wish him to do to them.
Hudaý Öz halkyna Öz adalat kanunlaryna boýun bolmak üçin olaryň nähili bolmalydygyny we näme etmelidigini bildirmek maksady bilen habarçylary iberýär; şol kanunlary adam ýerine ýetirse, olarda hem ýaşar. Olar Hudaýy hemmeden ýokary söýmeli, Onuň öňünde başga hudaýlary bolmaly däldir; we olar öz ýakynlaryny özleri ýaly söýmeli, özlerine edilmegini isleýişleri ýaly, olara hem şony etmelidirler.
“Not one tittle of God’s holy law is to be treated lightly or disrespectfully. Those who transgress a ‘Thus saith the Lord,’ stand under the banner of the prince of darkness, in rebellion against their Maker and their Redeemer. They claim the promises given to the obedient, saying, The temple of the Lord, the temple of the Lord are we, while they dishonor God by misrepresenting His character, by doing the very things He has told them not to do. They set up a standard which God has not given. Their example is misleading, their influence corrupting. They are not lights in the world, for they do not follow the principles of righteousness.
Hudaýyň mukaddes kanunynyň iň kiçi bir bölegi hem ýeňil garalmaly ýa-da hormatsyz edilip görülmeli däldir. “Reb şeýle diýýär” diýen söze garşy çykýanlar garaňkylygyň şazadasynyň baýdagy astynda durýarlar, ýaradyjylaryna we Halasgärlerine garşy pitne içinde bolýarlar. Olar boýun bolýanlara berlen wadalary özlerine degişli edip: “Rebbiň ybadathanasy, Rebbiň ybadathanasy bizdiris” diýýärler; şol bir wagtyň özünde bolsa Onuň häsiýetini nädogry görkezmek arkaly, Olaryň etmezligi tabşyran zatlaryny hut özleri etmek arkaly Hudaýy masgaralaýarlar. Olar Hudaýyň bermedik ölçegini dikeldýärler. Olaryň göreldesi ýalňyşdyryjydyr, täsiri bolsa zaýalaýjydyr. Olar dünýäde ýagtylyk däldirler, çünki olar dogrulygyň ýörelgelerine eýermeýärler.
“Men cannot show greater treachery toward God than by disregarding the light He sends them. Those who do this mislead the ignorant, for they set up false waymarks. They are continually perverting pure principles. . . .
«Adamlar Hudaýa garşy, Olaryň özlerine iberýän nuruny äsgermezlik etmekden has uly dönüklik görkezip bilmezler. Şeýle edýänler nadanlary azdyrýarlar, çünki olar galp ýol görkezijileri dikýärler. Olar hemişe päk ýörelgeleri ýoýýarlar....»
“In the words of Holy Writ we are plainly told why desolation came upon the Jewish nation. They had great light, rich blessings, and wonderful prosperity. But they proved unfaithful to their trust. They did not care faithfully for the Lord’s vineyard, or render Him the fruits thereof. They acted as though there were no God, and therefore calamity overtook them.” Manuscript Releases, volume 14, 343–345.
“Mukaddes Ýazgynyň sözlerinde ýewreý milletiniň üstüne weýrançylygyň näme üçin gelendigi bize aýdyň beýan edilýär. Olar uly nura, bol bereketlere we ajaýyp rowaçlyga eýe boldular. Emma olara ynanylyp tabşyrylan zada wepaly bolmadylar. Olar Rebbiň üzüm bagyna wepalylykda seretmediler hem-de onuň miwelerini Oňa bermediler. Olar edil Hudaý ýok ýaly hereket etdiler, şonuň üçin hem betbagtçylyk olaryň üstünden indi.” Manuscript Releases, 14-nji tom, 343–345.
Israel believed that because they had been chosen by God in the beginning of their history, they would always be His chosen people. Worse yet, they also believed that because they were His chosen people He would honor them, in spite of the fact that they refused to honor Him. Prophetically, they were His chosen people, until they were divorced, but they were never the people God had desired them to be. The righteousness of the chosen people is not determined on who they might think they are. Ancient Israel is the primary example of the Seventh-day Adventist church, but when the false premise is accepted that they represent the one hundred and forty-four thousand at the end of the world, the blindness of Laodicea is manifested, as was ancient Israel’s. Adventism believes and teaches that they are the remnant people of God at the end of the world, in spite of the clear evidence to the contrary.
Ysraýyl öz taryhynyň başynda Hudaý tarapyndan saýlanyp alnanlygy sebäpli, hemişe Onuň saýlanan halky bolup galjakdygyna ynanýardy. Has hem erbedi, olar özleriniň Onuň saýlanan halkydygy üçin, Oňa hormat goýmakdan ýüz öwürendiklerine garamazdan, Onuň özlerine hormat goýjakdygyna-da ynanýardylar. Pygamberlik taýdan olar, aýrylyşdyrylýança, Onuň saýlanan halkydy, emma olar hiç haçan Hudaýyň olaryň bolmagyny islän halky bolmandylar. Saýlanan halkyň dogrulygy olaryň özlerini kim hasaplaýandyklary bilen kesgitlenmeýär. Gadymy Ysraýyl Ýedinji Günüň Adventist ybadathanasynyň esasy nusgasydyr, emma olar dünýäniň ahyrynda ýüz kyrk dört müňi aňladýar diýen ýalan esasy pikir kabul edilende, gadymy Ysraýylyňky ýaly, Laodikiýanyň körlügi ýüze çykýar. Adventizm, tersine bolan aýdyň subutnamalara garamazdan, özüniň dünýäniň ahyrynda Hudaýyň galyndy halkydygyny ynanýar we öwredýär.
The nearer we get to the close of probation the more serious and straight the message to the Laodicean people must become. If that false premise is not set aside for the truth, then the examples of Aaron, Jeroboam and 1863 are hidden under the cloak of tradition and custom. It is too near to the close of probation, to hide under that cloak any longer.
Biz synag möhletiniň tamamlanmagyna näçe ýakynlaşsak, Laodikýa halkyna ýetirilýän habar şonça-da çynlakaý we gönümel bolmalydyr. Eger şol ýalan esas hakykatyň hatyrasyna bir gyra goýulmasa, onda Harunyň, Ýarobgamyň we 1863-nji ýylyň mysallary däp-dessur bilen adatlaryň perdäsi astynda gizlenip galýar. Şeýle perdäniň astynda mundan beýläk gizlenip ýörmek üçin synag möhletiniň tamamlanmagyna aşa ýakyn gelnendir.
And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. John 3:19, 20.
Ine, höküm şudur: dünýä nur geldi, emma adamlaryň işleri erbet bolany üçin, olar nury däl-de, garaňkylygy söýdüler. Çünki erbetlik edýän her bir adam nurdan ýigrenýär we öz işleriniň paş edilmezligi üçin nura gelmeýär. Ýahýa 3:19, 20.
The history of the apostasies of Adventism has been tracked in God’s prophetic Word. It is a prophetic reality. The first proof of this is ancient Israel. Ancient Israel is a history of continued and escalating apostasy, and yet the Bible and Spirit of Prophecy teach that ancient Israel typifies modern Israel. Sad as this is, it has never been more important to understand this truth as at this present time. What is being unsealed with the Revelation of Jesus Christ is the fact that Adventism’s history as the Protestant horn runs parallel with the history of the Republican horn. Both horns provide a second witness for each other, and to refuse to correctly see one of the witnesses, simultaneously prevents the other witness from being recognized.
Adwentizmiň ýüz dönderişleriniň taryhy Hudaýyň pygamberlik Sözüniň içinde yzarlanyp görkezildi. Bu pygamberlik hakykatydyr. Munuň ilkinji subuty gadymy Ysraýyldyr. Gadymy Ysraýyl dowamly hem-de barha güýçlenýän ýüz dönderişiň taryhydyr, emma şol bir wagtyň özünde Mukaddes Kitap hem-de Pygamberlik Ruhy gadymy Ysraýylyň häzirki Ysraýylyň nusgasydygyny öwredýär. Bu nähili gynançly bolsa-da, şu häzirki wagtda bu hakykata düşünmek hiç wagt häzirki ýaly möhüm bolmandy. Isa Mesihiň Ylhamynyň açylmagy bilen möhürden çykarylýan zat, protestant şahasy hökmünde Adwentizmiň taryhynyň respublikan şahanyň taryhy bilen ugurdaş gidýändigidir. Iki şah hem biri-biri üçin ikinji şaýatlyk berýär, we şol şaýatlaryň birini dogry görmegi ret etmek, şol bir wagtyň özünde beýleki şaýadyň-da ykrar edilmegine päsgel berýär.
The lines of Aaron, Jeroboam and 1863 identify the beginning of modern spiritual Israel, and in so doing they also identify the beginning of the Republican horn. The third angel’s message is a warning against receiving the mark of the beast. It is the United States that first passes a Sunday law and then forces the entire world to do the same.
Harunyň, Yerobogamyň we 1863-nji ýylyň çyzyklary häzirki zaman ruhy Ysraýylyň başlangyjyny görkezýär, şeýle etmek bilen olar Respublika şahynyň başlangyjyny hem görkezýärler. Üçünji perişdäniň habary haýwanyň nyşanyny kabul etmäge garşy duýduryşdyr. Ilki bilen ýekşenbe gününi kanunlaşdyrýan, soňra bolsa bütin dünýäni hem şony etmäge mejbur edýän ýurt Amerikanyň Birleşen Ştatlarydyr.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Daşary ýurt milletleri Amerikanyň Birleşen Ştatlarynyň göreldesine eýererler. Ol öňe baştutanlyk etse-de, şol bir krizis dünýäniň ähli ýerlerinde ýaşaýan halkymyzyň üstüne geler.” Testimonies, volume 6, 395.
The prophetic truths connected with the Sunday law crisis cannot be separated from the work of the United States. The earth beast of Revelation thirteen is the sixth kingdom of Bible prophecy, that reigns for seventy prophetic years according to Isaiah twenty-three. It is the earth beast that has two horns. The truths associated with the relationship of those two horns are now being unsealed, but only to those who choose to understand that Jesus accomplishes the unsealing of the Revelation of Jesus Christ by employing the beginning of a thing to illustrate the end of a thing.
Ýekşenbe güni baradaky kanun krizisi bilen baglanyşykly pygamberlik hakykatlary Amerikanyň Birleşen Ştatlarynyň işi bilen aýrylyp bilinmez. Ylham on üçünji bapdaky ýerden çykan haýwan Mukaddes Ýazgylaryň pygamberligindäki altynjy patyşalykdyr; ol Işaýa ýigrimi üçe görä ýetmiş pygamberlik ýyly höküm sürýär. Iki şahasy bolan hem şol ýerden çykan haýwandyr. Şol iki şahanyň özara gatnaşygy bilen bagly hakykatlar häzir açylýar, emma diňe Isanyň bir zadyň ahyryny bir zadyň başlangyjy arkaly görkezmek usulyny ulanyp, Isa Mesihiň Ylhamynyň açylmagyny amala aşyrýandygyna düşünmegi saýlap alanlara açylýar.
The United States began as the sixth kingdom of Bible prophecy in 1798, and over the next sixty-five years, the two horns that would go through history together were placed into a setting that could be recognized, but only by those who are willing to see. The sixty-five years that are set forth in Isaiah chapter seven, began in 742 BC and ended in 677 BC. From 1798 until 1863 those years were repeated. Those sixty-five years identify a process of crisis in both horns.
Amerikanyň Birleşen Ştatlary Mukaddes Kitabyň pygamberligindäki altynjy patyşalyk hökmünde 1798-nji ýylda başlandy, we ondan soňky altmyş bäş ýylyň dowamynda taryhy bilelikde geçip gitmeli bolan iki şah tanalyp bilinjek ýagdaýda goýuldy, ýöne muny diňe görmäge islegli bolanlar tanap bilerler. Işaýa kitabynyň ýedinji babynda beýan edilen altmyş bäş ýyl b.e. öň 742-nji ýylda başlap, b.e. öň 677-nji ýylda tamamlandy. 1798-nji ýyldan 1863-nji ýyla çenli şol ýyllar gaýtalandy. Şol altmyş bäş ýyl iki şahyň ikisinde-de krizis işiniň barşyny kesgitleýär.
By 1863, the beginning period of the prophetic “days of one king” of Isaiah twenty-three had concluded, and in so doing it established the prophetic waymarks of the ending period of “the days of one king.” The ending of Isaiah twenty-three’s symbolic seventy is illustrated by the first sixty-five years. 1863 until the time of the end in 1989, is the period of the Laodicean Adventist church, that began from the Millerite movement and ends at the movement of the one hundred and forty-four thousand. In order to understand the period at the end, we must understand the period at the beginning. Adventism cannot do this, for its beginning is marked by its rejection of the oath of Moses, which identifies the very sixty-five years which represents Adventism’s and the United States’ beginning and ending.
1863-nji ýyla çenli Işaýa ýigrimi üçdäki pygamberlikdäki “bir patyşanyň günleri” diýilýän başlangyç döwri tamamlandy, şeýle etmek bilen hem ol “bir patyşanyň günleriniň” ahyrky döwrüniň pygamberlik serhet alamatlaryny berkitdi. Işaýa ýigrimi üçdäki nyşanly ýetmişiň soňy ilkinji altmyş bäş ýyl arkaly görkezilýär. 1863-nji ýyldan 1989-njy ýylda ahyrzamanyň wagtyna çenli bolan döwür Laodikiýadaky Adventist ybadathanasynyň döwrüdir; bu döwür Miller hereketinden başlap, ýüz kyrk dört müňlük hereketi bilen tamamlanýar. Ahyrdaky döwre düşünmek üçin, başlangyçdaky döwre düşünmelidiris. Adventizm muny edip bilmeýär, çünki onuň başlangyjy Musanyň kasamyny ret etmegi bilen bellenendir; şol kasam Adventizmiň hem-de Amerikanyň Birleşen Ştatlarynyň başlangyjyny we ahyryny aňladýan hut şol altmyş bäş ýyly kesgitleýär.
For this reason, and this is a reason of high importance, this article has attempted to establish one prophetic fact that is now being unsealed by the Lion of the tribe of Judah. The fact is that if you are unwilling to recognize that the Seventh-day Adventist church has always been in the Laodicean condition, then you are logically unable to rightly divide the history of Adventism, and without rightly dividing the history of Adventism you are incapable of rightly identifying the horn of Republicanism.
Şu sebäpli, hem-de bu örän uly ähmiýetli bir sebäpli, şu makala häzirki wagtda Ýahuda taýpasynyň Arslany tarapyndan möhürinden açylýan bir pygamberlik hakykatyny berkarar etmäge synanyşdy. Ol hakykat şudur: eger siz Ýedinji-gün Adventistler ybadathanasynyň hemişe Laodikýa ýagdaýynda bolandygyny ykrar etmäge meýilli däl bolsaňyz, onda siz logiki taýdan Adventizmiň taryhyny dogry bölüp aýyrmaga ukyply dälsiňiz; hem-de Adventizmiň taryhyny dogry bölüp aýyrman, Respublikançylygyň şahyny dogry kesgitlemäge ukypsyzsyňyz.
For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire. 2 Peter 2:20–22.
Çünki olar Reb we Halasgär Isa Mesihi tanamak arkaly dünýäniň haramlyklaryndan gutulanlaryndan soň, ýene-de şolaryň içine çolaşyp, ýeňlen bolsalar, olaryň ahyrky ýagdaýy başlangyçdaky ýagdaýyndan has beter bolýar. Çünki olar üçin dogrulyk ýoluny bilmezlik, ony bilenden soň özlerine tabşyrylan mukaddes buýrugyndan ýüz döndürmekden gowurak bolardy. Emma olara hakyky nakyla görä şeýle boldy: It öz gusugyna ýene dolandy; ýuwlan doňuz hem palçyga agnara dolandy. 2 Petrus 2:20–22.