At the time of the end in 1798, the prophetic message of the Ulai river of Daniel chapters eight and nine was unsealed, and William Miller was raised up in the spirit and power of Elijah to announce the nearness of God’s judgment.
1798-nji ýylda, ahyrzamanyň wagtynda, Danyýeliň sekizinji we dokuzynjy baplaryndaky Ulaý derýasy baradaky pygamberlik habary açyldy, we William Miller Hudaýyň höküminiň golaýlygyny yglan etmek üçin Ylýasyň ruhy we gudraty bilen galdyryldy.
“To William Miller and his co-laborers it was given to preach the warning in America. This country became the center of the great Advent movement. It was here that the prophecy of the first angel’s message had its most direct fulfillment. The writings of Miller and his associates were carried to distant lands. Wherever missionaries had penetrated in all the world, were sent the glad tidings of Christ’s speedy return. Far and wide spread the message of the everlasting gospel, ‘Fear God, and give glory to him; for the hour of his Judgment is come.’” The Great Controversy, 368.
William Millera we onuň bilen bile zähmet çekenlere duýduryşy Amerikada wagyz etmek berildi. Bu ýurt beýik Advent hereketiniň merkezine öwrüldi. Birinji perişdäniň habary baradaky pygamberlik hut şu ýerde iň gönüden-göni ýerine ýetdi. Milleriň we onuň ýoldaşlarynyň ýazgylary uzak ýurtlara ýetirildi. Bütin dünýäde missionerleriň aralaşan ýerleriniň ählisine Mesihiň tiz wagtda dolanyp geljekdigi baradaky şat habar iberildi. Ebedi Hoş Habaryň habary giňden ýaýrady: “Hudaýdan gorkuň we Oňa şöhrat beriň; çünki Onuň höküm sagady geldi.” The Great Controversy, 368.
At the time of the end in 1989, the prophetic message of the Hiddekel river of Daniel chapters ten through twelve was unsealed, and Future for America was raised up in the spirit and power of Elijah to announce the nearness of God’s judgment.
Ahyrzamanyň wagtynda, 1989-njy ýylda, Daniel kitabynyň onunjy bölüminden on ikinji bölümine çenli Hiddekel derýasy baradaky pygamberlik habary açyldy, we Future for America, Hudaýyň hökümynyň ýakyndygyny yglan etmek üçin, Iliýanyň ruhy we gudraty bilen galdyryldy.
The Millerites announced the opening of the judgment, and Future for America announces the close of the judgment. The Millerites’ prophetic framework was the two desolating powers of paganism, followed by papalism. The prophetic framework of Future for America is the three desolating powers of paganism, followed by papalism and then followed by apostate Protestantism.
Milleritler höküm işiniň başlanýandygyny yglan etdiler, Future for America bolsa höküm işiniň tamamlanýandygyny yglan edýär. Milleritleriň pygamberlik çarçuwasy butparazlygyň iki weýran ediji güýjünden ybarat bolup, onuň yzysüre papalyk gelýärdi. Future for America-nyň pygamberlik çarçuwasy bolsa butparazlygyň üç weýran ediji güýjünden ybarat bolup, onuň yzysüre papalyk, soňra bolsa dinden dönen protestantizm gelýär.
The Millerites began as Philadelphians, and transitioned into Laodiceans. Future for America began as Laodiceans, and transitions into Philadelphians. The transition from Philadelphia unto Laodicea for the Millerites was in connection with the death of Elijah and his message of Moses’ oath. The transition of Future for America is in connection with the death and resurrection of Elijah and Moses in Revelation eleven.
Milleritler Filadelfialylar hökmünde başlap, Laodikeýalylara geçdiler. “Future for America” Laodikeýalylar hökmünde başlap, Filadelfialylara geçýär. Milleritler üçin Filadelfiýadan Laodikeýa geçiş Ylýasyň ölümi we onuň Musanyň kasamy baradaky habary bilen baglanyşyklydy. “Future for America”-nyň geçişi bolsa Ylýasyň we Musanyň Ylhamyň on birinji babynda beýan edilýän ölümi we direlişi bilen baglanyşyklydyr.
At the opening of the judgment in 1844, the Millerites had fulfilled the work of Elijah at Mount Carmel. At the close of judgement, at the Sunday law, the movement of Future for America will have fulfilled the work of Elijah at Mount Carmel. In Millerite history the three waymarks of the sixty-five year prophecy that are identified in Isaiah chapter seven, verse eight, were repeated as two nations were joined together as one nation to establish the Protestant horn of the earth beast of Revelation thirteen. In the history of Future for America the three waymarks of the same sixty-five years are repeated when two nations come together to form the horn of Republicanism that speaks as a dragon.
1844-nji ýylda höküm işiniň açylyşynda Millerçiler Karmel dagynda Ylýasyň işini ýerine ýetiripdiler. Hökümiň jemlenişinde, Ýekşenbe kanuny döwründe, Future for America hereketi Karmel dagynda Ylýasyň işini ýerine ýetirip gutarandyr. Millerçi taryhynda Işaýa kitabynyň ýedinji bap, sekizinji aýatynda görkezilen altmyş bäş ýyllyk pygamberligiň üç ýol belgisi, iki milletiň birleşip, Ylham kitaby on üçünji bapdaky ýer haýwanynyň protestant şahasyny döretmek üçin bir millet hökmünde birikmegi bilen gaýtalandy. Future for America-nyň taryhynda şol bir altmyş bäş ýylyň üç ýol belgisi, iki milletiň birleşip, aagondarha ýaly gepleýän Respublikalaşmagyň şahasyny emele getirmegi bilen gaýtalanýar.
The first of those three waymarks in the prophetic history of Future for America, was the time of the end in 1989. The second was September 11, 2001 and the third will be the soon coming Sunday law. In Millerite history the sequence of waymarks identified in Isaiah seven was reversed from the sequence of waymarks in the history of Isaiah. In the history of Future for America the sequence aligns with the first reference of the sixty-five years, though at the end there is no longer any element of time. Since October 22, 1844, any application of prophetic time is a satanic delusion.
“Future for America”-nyň pygamberlik taryhyndaky şol üç ýolbelgisiniň ilkinjisi 1989-njy ýylda bolan ahyrzaman wagtydy. Ikinjisi 2001-nji ýylyň 11-nji sentýabry boldy, üçünjisi bolsa ýakyn wagtda geljek Ýekşenbe kanuny bolar. Millerçi taryhynda Işaýa ýedinjide görkezilen ýolbelgileriň yzygiderliligi Işaýanyň taryhyndaky ýolbelgileriň yzygiderliligine ters edilipdi. “Future for America”-nyň taryhynda bolsa bu yzygiderlilik altmyş bäş ýylyň ilkinji salgysyna laýyk gelýär, emma ahyrda wagt unsury indi ýokdur. 1844-nji ýylyň 22-nji oktýabryndan bäri pygamberlik wagtynyň islendik ulanylyşy şeýtanyň aldawydyr.
The prophetic justification for holding to the sequence of the three waymarks as they are set forth in Isaiah seven, as opposed to their reversed order in Millerite history, is partially based upon the rule of first mention. The order of the sixty-five years is first mentioned in Isaiah seven, and though there is no longer an element of the time of sixty-five years, when the final fulfillment of the prophetic history represented with those years occurs in the movement at the end, the three waymarks are still identified, and they retain the order as in Isaiah’s history.
Işaýa ýedinjide beýan edilişi ýaly üç sany ýol görkezijiniň yzygiderliligine, Millerit taryhyndaky ters tertibine garşylykda, ygrarly bolmagyň pygamberlik taýdan aklanmasy bölekleýin ilkinji agzalma kadysyna esaslanýar. Altmış bäş ýylyň tertibi ilkinji gezek Işaýa ýedinjide agzalýar; we altmış bäş ýyl möhletiniň unsury indi ýok bolsa-da, şol ýyllar arkaly şekillendirilen pygamberlik taryhynyň soňky berjaý boluşy ahyrky hereketde ýüze çykanda, üç ýol görkezijisi henizem anyklanýar we olar Işaýanyň taryhyndaky ýaly öz tertibini saklaýar.
A second justification for retaining the first order of the waymarks, is the relationship of the Millerite history where the sixty-five years were fulfilled, and the continuity that the Millerite movement has with the movement of Future for America. Millerite history was the beginning and Future for America is the ending.
Ýol bellikleriniň ilkinji tertibini saklap galmagyň ikinji esaslandyrmasy, altmyş bäş ýylyň ýerine ýetirilen Millerit taryhynyň hem-de Millerit hereketiniň Future for America hereketi bilen dowamly baglanyşygynyň arasyndaky gatnaşyklardyr. Millerit taryhy başlangyç boldy, Future for America bolsa soňydyr.
The movement of the Millerites ended in 1863, when the legally organized Seventh-day Adventist church began. At that point the Elijah messenger that had arrived at the time of the end in 1798, when the vision of the Ulai river was unsealed, was silenced and sealed up. In 1989, at the time of the end, when the vision of the Hiddekel river was unsealed the Elijah messenger returned.
Milleritleriň hereketi 1863-nji ýylda, kanuny taýdan tertipleşdirilen Ýedinji gün Adventistler ybadathanasy başlananda tamamlandy. Şol pursatda 1798-nji ýylda, ahyrzaman wagtynda, Ulai derýasy baradaky görüniň möhüri açylanda gelen Ylýas habarchysy dymdyryldy we möhürlenip ýapyldy. 1989-njy ýylda, ahyrzaman wagtynda, Hiddekel derýasy baradaky görüniň möhüri açylanda Ylýas habarchysy gaýdyp geldi.
A third justification for retaining the original sequence of waymarks, is found in the line of prophecy that addresses the earth beast and its two horns. In Millerite history, two nations were joined to form the horn of Protestantism. In the history of Future for America the two horns of apostate Protestantism and apostate Republicanism will be joined to form the one nation that is an “image of,” and also an “image to” the beast. The two nations that come together in the ending history to form the single horn of church and state, reach that fulfillment at the Sunday law.
Ýol görkezijileriniň başdaky yzygiderliligini saklap galmak üçin üçünji esas, ýer ýüzündäki janawara we onuň iki şahyna degişli pygamberlik hatarynda tapylýar. Millerit taryhynda Protestantlyk şahyny emele getirmek üçin iki millet birleşdirildi. Future for America-nyň taryhynda dinden dönen Protestantlygyň we dinden dönen Respublikançylygyň iki şahy, janawaryň “keşbi” bolan, şeýle hem janawara “keşp edilen” bir milleti emele getirmek üçin birleşdiriler. Ahyrky taryhda ýygnanyp, ybadathana bilen döwletiň ýeke şahyny emele getirýän şol iki millet, bu ýerine ýetişe Ýekşenbe kanunynda ýetýärler.
When the image of the beast is fully developed, its conclusion is attested to by its ability to pass the Sunday law. The development of that image is a process of time, but the mark of the beast is a point in time. The time of developing the image is represented by the forty-six years that the temple was erected from 1798 to 1844. The Republican horn erects a religious-political temple during the period of time that the image of the beast is being developed.
Haýwanyň şekili doly kemala gelende, onuň jemlenişi Ýekşenbe kanunyny geçirip bilmek ukyby bilen tassyklanýar. Şol şekiliň kemala gelmegi wagt boýunça dowam edýän bir amaldyr, emma haýwanyň nyşany wagt içindäki belli bir pursatdyr. Şekili kemala getirmegiň wagty, 1798-nji ýyldan 1844-nji ýyla çenli ybadathananyň kyrk alty ýyl bäri bina edilmegi bilen aňladylýar. Respublikan şah, haýwanyň şekiliniň kemala getirilýän döwründe dini-syýasy bir ybadathana gurýar.
The development of the image of the beast began prophetically on September 11, 2001. That crisis marked the arrival of the Patriot Act, which marked the change in Constitutional law from the premise of English law unto the premise of Roman law. English law is based upon the principle that a person is innocent until proven guilty, and Roman law is based upon the principle that a person is guilty until proven innocent.
Haýwanyň şekiliniň emele gelşi pygamberlik taýdan 2001-nji ýylyň 11-nji sentýabrynda başlandy. Şol krizis Konstitusion hukugyň Iňlis hukugynyň esaslaryndan Rim hukugynyň esaslaryna geçişini aňladan Patriot Aktynyň peýda bolmagyny getirdi. Iňlis hukugy adamyň günäsi subut edilýänçä bigünä hasaplanýandygy ýörelgesine esaslanýar, Rim hukugy bolsa adamyň bigünädigi subut edilýänçä günäkär hasaplanýandygy ýörelgesine esaslanýar.
The political temple that is erected from September 11, 2001 until the Sunday law is also illustrated by the formation of the image of the beast. Prophetic time is no longer applicable, so the forty-six years that the horn of Protestantism erected the spiritual temple, illustrates a period, not a point in time, when the horn of Republicanism raises up its religious-political temple.
2001-nji ýylyň 11-nji sentýabryndan başlap, ýekşenbe kanuny kabul edilýänçä gurulýan syýasy ybadathana, haýwanyň keşbiniň emele gelşi arkaly hem şekillendirilýär. Pygamberlik wagty indi ulanylmaýar, şonuň üçin Protestantizmiň şahy tarapyndan ruhy ybadathananyň gurlan kyrk alty ýyly, Respublikanizmiň şahy öz dini-syýasy ybadathanasyny galdyrýan wagtyň bir nokadyny däl-de, bir döwrüni görkezýär.
The three primary justifications for applying the same sequence of three waymarks of the sixty-five years represented in Isaiah seven are; first, the rule of first mention; 742 BC, 723 BC and 677 BC, thus nineteen years followed by forty-six years. It was opposite in Millerite history; 1798, 1844 and 1863, thus forty-six years followed by nineteen years.
Işaýa ýedinjide görkezilen altmyş bäş ýylyň üç ýolgörkezijisiniň şol bir yzygiderliligini ulanmagyň üç esasy esaslandyrmasy şulardyr: birinjisi, ilkinji agzalma düzgüni; miladydan öňki 742-nji ýyl, miladydan öňki 723-nji ýyl we miladydan öňki 677-nji ýyl, ýagny on dokuz ýyl, onuň yzyndan kyrk alty ýyl. Millerçi taryhynda bolsa munuň tersine boldy; 1798-nji ýyl, 1844-nji ýyl we 1863-nji ýyl, ýagny kyrk alty ýyl, onuň yzyndan on dokuz ýyl.
The second justification is continuity of the message of the role and work of Elijah. Elijah arrived at the time of the end in 1798, when the book of Daniel was unsealed (Daniel 8:14) and then arrived at the contest at Mount Carmel from 1840 to 1844, and he was then sealed up with the theology of custom and tradition in 1863. Elijah arrived again at the time of the end in 1989, when the book of Daniel was unsealed. He prophetically traveled to September 11, 2001, where the contest of Mount Carmel begins, only to end at the soon coming Sunday law. The continuity of the role and work of Elijah supports the sequence of waymarks identified in Isaiah seven.
Ikinji delil, Eliýanyň wezipesi we işi baradaky habaryň dowamlylygydyr. Eliýa ahyrzamanyň wagtynda 1798-nji ýylda, Daniel kitabynyň açylan mahaly geldi (Daniel 8:14); soňra 1840-dan 1844-e çenli Karmel dagyndaky bäsleşige geldi; ondan soň bolsa 1863-nji ýylda adat we däp teologiýasy bilen bilelikde möhürlenildi. Eliýa Daniel kitabynyň açylan mahaly 1989-njy ýylda ahyrzamanyň wagtynda ýene-de geldi. Ol pygamberlik taýdan 2001-nji ýylyň 11-nji sentýabryna çenli sapar etdi; hut şol ýerde Karmel dagynyň bäsleşigi başlanýar we ol ýakynda çykjak ýekşenbe kanunynda tamamlanýar. Eliýanyň wezipesi we işiniň dowamlylygy Işaýa ýedinji bapda kesgitlenen ýol belgileriniň yzygiderliligini goldaýar.
The context of the two horns of the earth beast identifies that both horns transition from two powers unto one, one in the beginning and one in the ending of the sixth kingdom of Bible prophecy. When the two sticks of either the beginning or ending are gathered and joined together as one nation, they are represented as building either a spiritual temple in the beginning or as a religious-political spiritual temple at the end. The counterfeit temple is an image of the papal temple, where the pope is seated in the temple of God proclaiming himself to be God.
Ýer haýwanynyň iki şahy baradaky mazmun, iki şahyň hem Injildäki pygamberligiň altynjy patyşalygynyň başynda hem, ahyrynda hem, iki güýjüň bir güýje öwrülýändigini görkezýär. Başlangyçdaky ýa-da ahyrky iki taýak ýygnalyp, bir millet hökmünde birleşdirilende, olar başda ruhy bir ybadathanany ýa-da ahyrynda dini-syýasy ruhy bir ybadathanany gurýan hökmünde görkezilýär. Galp ybadathana papalyk ybadathanasynyň bir şekilidir; ol ýerde papa özüniň Hudaýdygyny yglan edip, Hudaýyň ybadathanasynda oturýar.
When the United States speaks as a dragon at the Sunday law, it will be fulfilling that very image, for it will have built a counterfeit temple where church and state are combined into one stick, and the church will be in control of the relationship.
Amerikanyň Birleşen Ştatlary ýekşenbe güni baradaky kanun babatda ajdarha ýaly geplän wagty, hut şol keşbi berjaý eder, çünki ol ybadathana bilen döwleti bir hasa edip birleşdirilen galp bir ybadathana bina eder, we bu gatnaşyga ýygnak höküm sürer.
In Isaiah seven the prophet Isaiah, took his son, to proclaim the message to king Ahaz by the conduit of the upper pool, by the fuller’s field.
Işaýa kitabynyň ýedinji babynda pygamber Işaýa, öz ogluny alyp, ýokarky howzuň suw akabasy ýanynda, kir ýuwujynyň meýdanynyň golaýynda Ahaz patyşa habary yglan etmäge gitdi.
Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field. Isaiah 7:3.
Şondan soň Reb Işaýa şeýle diýdi: «Sen we ogluň Şearýaşub, ýokarky howzuň akabasynyň ujunda, kir ýuwujynyň meýdanyna barýan ýoluň üstünde Ahazyň öňünden çykyp onuň bilen duşuşyň». Işaýa 7:3.
The word “shearjashub” means “a remnant will return.” The remnant of the beginning movement of Millerites returned in the movement of Future for America in 1989. Isaiah and his son represent a beginning and an ending, through their relationship as father and son. They convey the spirit of Elijah that was to turn the hearts of the fathers to the children and the hearts of the children to the fathers. Isaiah was proclaiming an Elijah message to the wicked king Ahaz. Among other wicked acts, Ahaz is known for closing down the services of the sanctuary and erecting a copy of an Assyrian temple in its place.
“Şear-ýaşub” sözi “bir galyndy yzyna dolanar” diýmegi aňladýar. Milleritleriň başlangyç hereketiniň galyndysy 1989-njy ýylda “Future for America” hereketinde yzyna dolandy. Işaýa bilen onuň ogly ata bilen ogluň arasyndaky gatnaşygy arkaly bir başlangyjy we bir ahyry aňladýarlar. Olar atalaryň ýüreklerini çagalaryna we çagalaryň ýüreklerini atalaryna öwürmeli bolan Ylýas ruhuny beýan edýärler. Işaýa erbet patyşa Ahaza Ylýas habaryny wagyz edýärdi. Beýleki erbet işleriniň arasynda Ahaz mukaddes ýeriň gulluklaryny ýapdyrmagy we onuň ýerine Assiriýa ybadathanasynyň bir nusgasyny gurdurmagy bilen tanalýar.
Twenty years old was Ahaz when he began to reign, and reigned sixteen years in Jerusalem, and did not that which was right in the sight of the Lord his God, like David his father. But he walked in the way of the kings of Israel, yea, and made his son to pass through the fire, according to the abominations of the heathen, whom the Lord cast out from before the children of Israel. And he sacrificed and burnt incense in the high places, and on the hills, and under every green tree. Then Rezin king of Syria and Pekah son of Remaliah king of Israel came up to Jerusalem to war: and they besieged Ahaz, but could not overcome him. At that time Rezin king of Syria recovered Elath to Syria, and drave the Jews from Elath: and the Syrians came to Elath, and dwelt there unto this day. So Ahaz sent messengers to Tiglathpileser king of Assyria, saying, I am thy servant and thy son: come up, and save me out of the hand of the king of Syria, and out of the hand of the king of Israel, which rise up against me. And Ahaz took the silver and gold that was found in the house of the Lord, and in the treasures of the king’s house, and sent it for a present to the king of Assyria. And the king of Assyria hearkened unto him: for the king of Assyria went up against Damascus, and took it, and carried the people of it captive to Kir, and slew Rezin. And king Ahaz went to Damascus to meet Tiglathpileser king of Assyria, and saw an altar that was at Damascus: and king Ahaz sent to Urijah the priest the fashion of the altar, and the pattern of it, according to all the workmanship thereof. And Urijah the priest built an altar according to all that king Ahaz had sent from Damascus: so Urijah the priest made it against king Ahaz came from Damascus. And when the king was come from Damascus, the king saw the altar: and the king approached to the altar, and offered thereon. And he burnt his burnt offering and his meat offering, and poured his drink offering, and sprinkled the blood of his peace offerings, upon the altar. And he brought also the brazen altar, which was before the Lord, from the forefront of the house, from between the altar and the house of the Lord, and put it on the north side of the altar. And king Ahaz commanded Urijah the priest, saying, Upon the great altar burn the morning burnt offering, and the evening meat offering, and the king’s burnt sacrifice, and his meat offering, with the burnt offering of all the people of the land, and their meat offering, and their drink offerings; and sprinkle upon it all the blood of the burnt offering, and all the blood of the sacrifice: and the brazen altar shall be for me to inquire by. Thus did Urijah the priest, according to all that king Ahaz commanded. And king Ahaz cut off the borders of the bases, and removed the laver from off them; and took down the sea from off the brazen oxen that were under it, and put it upon a pavement of stones. And the covert for the sabbath that they had built in the house, and the king’s entry without, turned he from the house of the Lord for the king of Assyria. 2 Kings 16:2–18.
Ahas patyşa bolanda ýigrimi ýaşyndady, ol Iýerusalimde on alty ýyl patyşalyk etdi; emma ol atasy Dawut ýaly, Hudaýy Rebbiň nazarynda dogry bolan zady etmedi. Ýöne ol Ysraýyl patyşalarynyň ýolundan ýöredi; hatda Rebbiň Ysraýyl ogullarynyň öňünden kowup çykaran butparaz halklarynyň ýigrenji işlerine görä, ogluny otdan geçirdi. Şeýle hem belent ýerlerde, depelerde we her bir ýaşyl agajyň aşagynda gurbanlyk berdi hem-de buhur ýakdy. Şondan soň Aram patyşasy Resin bilen Ysraýyl patyşasy Remalýanyň ogly Peka söweş etmek üçin Iýerusalime garşy çykdylar; olar Ahasy gabawa aldylar, ýöne ony ýeňip bilmediler. Şol wagtda Aram patyşasy Resin Elaty ýene Arama gaýtaryp aldy we ýehudylary Elatdan kowup çykardy; aramlar Elata gelip, şu güne çenli şol ýerde ýaşap geldiler. Şonda Ahas Aşur patyşasy Tilgat-Pilesere ilçiler iberip şeýle diýdi: «Men seniň hyzmatkäriňdirin we seniň ogluňdyryn; gel-de, maňa garşy galan Aram patyşasynyň elinden hem-de Ysraýyl patyşasynyň elinden meni gutar». Ahas Rebbiň öýünde we patyşanyň köşgüniň hazynalarynda bar bolan kümüşi we altyny alyp, Aşur patyşasyna sowgat edip iberdi. Aşur patyşasy onuň sözüni kabul etdi; çünki Aşur patyşasy Damaska garşy çykyp, ony basyp aldy we onuň halkyny Kire ýesir edip sürgün etdi, Resini bolsa öldürdi. Soňra Ahas patyşa Aşur patyşasy Tilgat-Pileser bilen duşuşmak üçin Damaska gitdi; ol Damaskda bolan bir gurbanlyk sypasyny gördi. Şeýlelikde Ahas patyşa ruhany Uriýa şol gurbanlyk sypasynyň görnüşini we nusgasyny, ähli ussaçylygyna görä, iberdi. Ruhany Uriýa Ahas patyşanyň Damaskdan iberen ähli görkezmesine görä bir gurbanlyk sypasyny gurdy; ruhany Uriýa ony Ahas patyşa Damaskdan gelmezinden öň ýasap gutardy. Patyşa Damaskdan geleninde, patyşa şol gurbanlyk sypasyny gördi; patyşa gurbanlyk sypasyna golaýlaşdy we onuň üstünde gurbanlyk berdi. Ol öz ýakma gurbanlygyny we nahar sadakasyny ýakdy, içgi sadakasyny dökdi, ýaraşyk gurbanlyklarynyň ganyny gurbanlyk sypasynyň üstüne sepdi. Şeýle hem Rebbiň huzurynda duran mis gurbanlyk sypasyny öýüň öň tarapyndan, ýagny gurbanlyk sypasy bilen Rebbiň öýüniň arasyndan göçürip, ol gurbanlyk sypasynyň demirgazyk tarapynda goýdy. Soňra Ahas patyşa ruhany Uriýa şeýle buýurdy: «Uly gurbanlyk sypasynyň üstünde ertirki ýakma gurbanlygyny, agşamky nahar sadakasyny, patyşanyň ýakma gurbanlygyny we onuň nahar sadakasyny, ýurduň ähli halkynyň ýakma gurbanlygyny, olaryň nahar sadakalaryny we içgi sadakalaryny ýak; ähli ýakma gurbanlyklaryň ganyny we ähli beýleki gurbanlyklaryň ganyny onuň üstüne sep. Emma mis gurbanlyk sypasy meniň üçin soraşmak maksady bilen bolar». Ruhany Uriýa Ahas patyşanyň buýran ähli zatlaryna görä etdi. Ahas patyşa esaslaryň gapdal bezeglerini kesip aýyrdy, olaryň üstünden legenleri aýyrdy; onuň aşagynda duran mis öküzleriň üstünden deňzi düşürip, ony daş düşegiň üstünde goýdy. Şeýle hem öýüň içinde Sabat güni üçin gurlan örtükli ýeri we patyşanyň daşardaky giriş ýoluny Aşur patyşasy sebäpli Rebbiň öýünden başga tarapa öwürdi. 2 Patyşalar 16:2–18.
The king of Assyria represents the king of the north, which is a symbol of the papacy. The wicked king Ahaz was the literal leader of Judah, the literal glorious land. When Isaiah and his son met with him at the conduit of the upper pool by the fuller’s field, with the message that a remnant would return, the wicked king was in the crisis of a civil war between the north and the south. In that crisis, he rejected the message offered by God through the prophet Isaiah, and reached out to the literal king of the north for protection.
Aşurýanyň patyşasy demirgazygyň patyşasyny aňladýar; bu bolsa papalygyň nyşanydyr. Erbet patyşa Ahaz Ýahudanyň, ýagny göni manydaky şöhratly ýurduň, göni manydaky ýolbaşçysydy. Işaýa pygamber onuň ogly bilen kir ýuwujynyň meýdanynyň ýanyndaky ýokarky howzuň akabasynyň başynda onuň bilen duşuşanda, “galyndy gaýdyp geler” diýen habar bilen bardy; şol döwürde erbet patyşa demirgazyk bilen günortanyň arasyndaky raýat urşunyň krizisinde durýardy. Şol krizisde ol Hudaýyň Işaýa pygamber arkaly hödürlän habaryny ret etdi-de, gorag üçin göni manydaky demirgazygyň patyşasyna ýüz tutdy.
The setting of Isaiah seven portrays a leader of the spiritual glorious land who reaches out to the papacy for an alliance in a time of civil war, instead of reaching out to God. Ahaz’s rebellion against God is represented by him visiting the king of the north and making a pattern of the temple of the god of the king of the north, and sending the pattern of the temple to the high priest in Jerusalem, who then erected a duplicate of the counterfeit temple in the sacred grounds of God’s sanctuary. Wicked king Ahaz represents the state, and the high priest’s cooperation represents a combination of church and state.
Işaýa ýedinjiniň ýagdaýy ruhy şöhratly ýurduň bir ýolbaşçysynyň içerki uruş döwründe Hudaýa ýüz tutmagyň ýerine, ýaranlyk üçin papalyga ýüz tutýandygyny görkezýär. Ahazyň Hudaýa garşy gozgalaňy onuň demirgazygyň patyşasyna baryp görmegi, demirgazygyň patyşasynyň hudaýynyň ybadathanasynyň nusgasyny ýasamagy we şol ybadathananyň nusgasyny Iýerusalimdäki baş ruhana ibermegi arkaly aňladylýar; baş ruhany bolsa soňra Hudaýyň mukaddes öýüniň mukaddes çäginde şol galp ybadathananyň bir göçürmesini gurdurdy. Erbet patyşa Ahaz döwleti aňladýar, baş ruhanynyň hyzmatdaşlygy bolsa ybadathana bilen döwletiň birleşmesini aňladýar.
That literal rebellion represents the rebellion of the leader of the spiritual glorious land who duplicates the worship service of the papacy (the king of the north) and shuts down the true worship of God’s sanctuary. Ahaz’s rebellion represents the leadership of the United States, that erects a counterfeit temple in the glorious land, that is a copy of the temple of the king of the north.
Şol göni manydaky gozgalaň, demirgazygyň patyşasynyň (papalygyň) ybadat gullugyny gaýtalaýan we Hudaýyň mukaddes ýerindäki hakyky ybadaty togtadýan ruhy şöhratly ýurduň ýolbaşçysynyň gozgalaňyny aňladýar. Ahazyň gozgalaňy, şöhratly ýurtda galp ybadathanany bina edýän, ýagny demirgazygyň patyşasynyň ybadathanasynyň bir nusgasy bolan ybadathanany gurýan Amerikanyň Birleşen Ştatlarynyň ýolbaşçylygyny aňladýar.
The prophetic setting of Isaiah seven represents the beginning sixty-five years of the earth beast, and more directly the ending period of the earth beast. There is much light to be gleaned from the prophetic setting of Isaiah seven, but at this point we are simply employing the principle that Christ illustrates the end of a thing, with the beginning of a thing. We are here making this application, not so much to dig deeply into the ramifications of the historical setting of Isaiah seven. We are identifying that when the horn of apostate Republicanism joins with the horn of apostate Protestantism it is a representation of the erection of a counterfeit temple.
Ýeşaýa ýedinjiniň pygamberlik çäkleri ýer wagşysynyň başlangyç altymyş bäş ýylyny, has göni manyda bolsa, ýer wagşysynyň ahyrky döwrüni aňladýar. Ýeşaýa ýedinjiniň pygamberlik çäklerinden ýygnap boljak köp nur bar, emma şu pursatda biz diňe Mesihiň bir zadyň başlangyjy arkaly onuň soňuny şekillendirýändigi baradaky ýörelgäni ulanýarys. Bu ýerde biz bu ulanylyşy, Ýeşaýa ýedinjiniň taryhy çäkleriniň netijelerine çuňňur aralaşmak üçin däl-de, amala aşyrýarys. Biz dinden dönen respublikançylygyň şahy dinden dönen protestantçylygyň şahy bilen birleşende, munuň galp ybadathananyň dikeldilmeginiň beýanydygyny görkezýäris.
The erection of the counterfeit temple, that is patterned after the temple of the king of the north, represents the history when the image of the beast is formed, and it is the great test for the people of God, by which their eternal destiny will be decided.
Demirgazygyň patyşasynyň ybadathanasynyň nusgasy boýunça bina edilen galp ybadathananyň dikeldilmegi, haýwanyň keşbiniň emele gelen döwrüni aňladýar we bu Hudaýyň halky üçin olaryň ebedi ykbalynyň kesgitlenjek beýik synagydyr.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.
Reb maňa aýdyň görkezdi: ýyrtyjynyň keşbi synag möhleti tamamlanmazdan öň emele getiriler; çünki ol Hudaýyň halky üçin beýik synag bolar, olaryň ebedi ykbalynyň şonuň bilen kesgitlenmegi üçindir.
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” The Seventh-day Adventist Bible Commentary, volume 7, 976.
“Bu, Hudaýyň halkynyň möhürlenmezinden öň geçmeli synagydyr. Onuň kanunyna boýun bolup, galp sabady kabul etmekden ýüz öwrenleriň hemmesi Reb Hudaý Ýehowanyň baýdagynyň astynda ýer alar we diri Hudaýyň möhürini alar. Gökden gelip çykan hakykatdan ýüz dönderip, ýekşenbe sabadyny kabul edenler bolsa, haýwanyň nyşanyny alarlar” The Seventh-day Adventist Bible Commentary, volume 7, 976.
Seventh-day Adventists, who are the Laodicean “people of God,” have a “great test” that takes place before probation closes. It is “the test” they must pass “before they are sealed.” The seal of God and the close of probation take place at the Sunday law. The formation of the image of the beast takes place in a period that leads to and culminates at the Sunday law. The image of the beast and its formation is a truth that will decide our eternal destiny. The formation of that image has been illustrated as the joining of two sticks to make one nation. The joining of the two sticks happens at the beginning of the history of the United States and then again at its ending. Two sticks were joined in the beginning to establish the Protestant horn and two sticks are joined at the end to establish the Republican horn.
Laodikiýa döwrüniň “Hudaýyň halky” bolan Ýedinji-gün Adventistleriniň synag möhleti tamamlanmazdan öň ýüz berýän “uly synagy” bar. Bu olaryň “möhürlenmezden öň” geçmeli bolan “synagydyr.” Hudaýyň möhri we synag möhletiniň tamamlanmagy ýekşenbe kanuny mahalynda bolup geçýär. Haýwanyň keşbiniň emele gelşi ýekşenbe kanunyna alyp barýan we şol ýerde öz iň ýokary nokadyna ýetýän döwürde bolup geçýär. Haýwanyň keşbi we onuň emele gelşi biziň baky ykbalymyzy çözüp berjek hakykatdyr. Şol keşbiň emele gelşi bir milleti döretmek üçin iki taýagyň birleşdirilmegi hökmünde suratlandyryldy. Iki taýagyň birleşmegi Amerikanyň Birleşen Ştatlarynyň taryhynyň başynda bolup geçýär, soňra bolsa onuň ahyrynda ýene-de bolup geçýär. Başlangyçda protestant şahy döretmek üçin iki taýak birleşdirildi, ahyrynda bolsa respublikan şahy döretmek üçin iki taýak birleşdirilýär.
In the beginning history of 1798 to 1844, the temple of the Protestant horn was erected. Nineteen years later, the first Republican president of the Republican horn spake as a lamb, and in so doing began the process of freeing the slaves, but it cost him his life. The Lamb of God died on the cross to free mankind from the slavery of sin, but it cost him his life. The cross is the Emancipation Proclamation. In the history where the Republican horn was freeing the slaves, the Protestant horn rejected the prophecy of slavery. In the history of the Sunday law, when the Republican horn is re-establishing spiritual slavery, the Protestant horn will be proclaiming the message that sets the captives free.
1798-nji ýyldan 1844-nji ýyla çenli bolan başlangyç taryhda Protestant şahynyň ybadathanasy guruldy. On dokuz ýyl soň, Respublikan şahynyň ilkinji Respublikan prezidenti guzujyk ýaly gepledi we şeýle etmek bilen gullary azat etmegiň işine başlady, emma bu onuň janyna düşdi. Hudaýyň Guzusy adamzady günä gulçulygyndan azat etmek üçin haçda öldi, emma bu onuň janyna düşdi. Haç — Azatlyk Jarnamasydyr. Respublikan şahynyň gullary azat edip duran taryhynda Protestant şahy gulçulyk baradaky pygamberligi ret etdi. Ýekşenbe kanunynyň taryhynda bolsa, Respublikan şahy ruhy gulçulygy täzeden dikeldýän mahaly, Protestant şahy ýesirleri azat edýän habary yglan eder.
The last president of the earth beast’s Republican horn will speak as a dragon, and when he does, the true Protestant horn will be lifted up as an ensign. That is typified in the two horns of the literal and spiritual Medo-Persian Empire. The literal Medo-Persian Empire was the second kingdom of Bible prophecy, and the sixth kingdom of Bible prophecy is the spiritual Medo-Persian Empire. In the book of Daniel, the ram of Medo-Persia had two horns, as does the United States, but the second horn came up last.
Ýer haýwanynyň respublikan şahynyň iň soňky prezidenti aždarha ýaly sözlär, ol şeýle edeninde bolsa, hakyky protestant şah baýdak hökmünde ýokary galdyrylar. Bu ýagdaý, göni we ruhy Madiýa-Persiýa imperiýasynyň iki şahynda nusgalanandyr. Göni Madiýa-Persiýa imperiýasy Mukaddes Kitap pygamberliginiň ikinji patyşalygydy, Mukaddes Kitap pygamberliginiň altynjy patyşalygy bolsa ruhy Madiýa-Persiýa imperiýasydyr. Daniýel kitabynda Madiýa-Persiýanyň goçy iki şahlydy, edil Amerikanyň Birleşen Ştatlary ýaly, emma ikinji şah iň soňunda ösüp çykdy.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Soňra men gözlerimi ýokary galdyryp gördüm, ine, derýanyň öňünde iki şahly bir goç durdy; onuň iki şahy hem beýikdi, emma birisi beýlekisinden has beýikdi, iň beýigi bolsa soňra çykdy. Daniel 8:3.
In the prophetic history of the earth beast and its two horns, the Protestant horn was identified first, but instead of ascending and finishing the work it retreated into the wilderness of Laodicean blindness. In the history when the Republican horn speaks as a dragon, and passes the soon-coming Sunday law, the true Protestant horn will at last be lifted up as an ensign. Only those Laodicean Seventh-day Adventists that recognize the test represented by the formation of the image of the beast will receive the seal of God when probation closes. The message that identifies this testing process is now being unsealed for any who wish to be benefited thereby.
Ýer haýwanynyň we onuň iki şahynyň pygamberlik taryhynda Protestantlyk şahy ilki tanaldy, emma ol ýokary galyp işi tamamlamaň deregine Laodikýa körlüginiň çölüne yza çekildi. Respublikan şahy aždarha ýaly sözleýän we tizden güýje girjek Ýekşenbe kanunyny kabul edýän taryhda, hakyky Protestantlyk şahy ahyrsoňy baýdak hökmünde ýokary göteriler. Haýwanyň keşbiniň emele gelmegi bilen görkezilen synagy tanaýan Laodikýaly Ýedinji Gün Adwentistleriniň diňe şolary synag möhleti ýapylanda Hudaýyň möhürini alarlar. Bu synag işini kesgitleýän habar, ondan peýda almak isleýänleriň hemmesi üçin häzir açylyp berilýär.
And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:21.
Soňra Ylýas ähli halka gelip, şeýle diýdi: «Siz haçana çenli iki pikiriň arasynda ikirjiňlenip durarsyňyz? Eger Reb Hudaý bolsa, Oňa eýeriň; emma eger Baal bolsa, onda oňa eýeriň». Emma halk oňa bir söz hem jogap bermedi. 1 Patyşalar 18:21.