And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, Lord God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. 1 Kings 18:36.
Agşamky gurbanlygyň hödürlenýän wagty gelende, pygamber Ylýas golaý geldi-de, şeýle diýdi: «Eý, Ybraýymyň, Yshagyň we Ysraýylyň Hudaýy Reb, şu gün Seniň Ysraýylda Hudaýdygyň, meniň bolsa Seniň hyzmatkäriňdigim we meniň bu zatlaryň hemmesini Seniň sözüňe görä edendigim mälim bolsun». 1 Patyşalar 18:36.
We have been identifying the characteristics of Elijah as a symbol. One of those characteristics is that the ministry and message of Elijah, John the Baptist and William Miller were instruments of judgment. Their message was used by the Lord to test their respective histories. Jesus said that if He had not come, then the quibbling Jews would have had no sin.
Biz Ilýasyň nyşan hökmünde häsiýetlerini kesgitleýäris. Şol häsiýetleriň biri hem, Ilýasyň, Ýahýa Çokundyryjynyň we William Milleriň gullugynyň hem-de habarynyň höküm gurallary bolandygydyr. Olaryň habary Reb tarapyndan özlerine degişli taryhlary synagdan geçirmek üçin ulanyldy. Isa aýtdy: eger Ol gelmedik bolan bolsa, onda jedelçi ýehudylaryň günäsi bolmazdy.
If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. John 15:22.
Eger Men gelip, olara sözlemedik bolsam, olar günäli bolmazdylar; emma häzir olaryň günäsi üçin hiç bir bahanasy ýokdur. Ýahýa 15:22.
Ezekiel identifies the same principle for the quibbling Jews of his history.
Hezekiel öz döwründäki ownuk-uşak jedelleşýän ýehudiler üçin hem şol bir ýörelgäni görkezýär.
For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. Ezekiel 2:4, 5.
Çünki olar ýüzsüz çagalar we gatyr ýürekli adamlardyr. Men seni olaryň ýanyna iberýärin; sen hem olara şeýle diýersiň: «Hökmürowan Reb şeýle diýýär». Olar bolsa, diňleseler-de ýa-da diňlemekden ýüz öwürseler-de, (çünki olar pitneçi öýdür,) olaryň arasynda bir pygamberiň bolandygyny biljekdirler. Ezekiýel 2:4, 5.
The symbolism of Elijah includes his role as an instrument of judgment.
Ylýasyň nyşanly manysy onuň höküm çykarýan gurala öwrülen wezipesini hem öz içine alýar.
“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:
“Üçünji perişdäniň habaryny yglan etmek işi bilen meşgullanýanlar, Ata Milleriň kabul eden şol bir usuly boýunça Mukaddes Ýazgylary derňeýärler. Ata Miller “Pygamberlikler we Pygamberlik Hronologiýasy Hakyndaky Garaýyşlar” atly kiçi kitabynda Mukaddes Kitaby öwrenmek we düşündirmek üçin aşakdaky ýönekeý, emma paýhasly hem möhüm düzgünleri berýär:
“‘1. Every word must have its proper bearing on the subject presented in the Bible; 2. All Scripture is necessary, and may be understood by diligent application and study; 3. Nothing revealed in Scripture can or will be hid from those who ask in faith, not wavering; 4. To understand doctrine, bring all the scriptures together on the subject you wish to know, then let every word have its proper influence; and if you can form your theory without a contradiction, you cannot be in error; 5. Scripture must be its own expositor, since it is a rule of itself. If I depend on a teacher to expound to me, and he should guess at its meaning, or desire to have it so on account of his sectarian creed, or to be thought wise, then his guessing, desire, creed, or wisdom is my rule, and not the Bible.’
“‘1. Her bir söz Mukaddes Kitapta beýan edilen mowzuga degişli öz degişli täsirini ýetirmelidir; 2. Bütin Mukaddes Ýazgy zerurdyr we yhlasly tagalla hem-de öwreniş arkaly düşünilip bilner; 3. Mukaddes Ýazgyda aýan edilen hiç zat iman bilen, ikirjiňlenmän soraýanlardan gizlenmez hem-de gizlenip bilinmez; 4. Taglymata düşünmek üçin, bilmek isleýän mowzugyňyz baradaky ähli ýazgylary bir ýere jemläň, soňra her sözüň öz degişli täsirini ýetirmegine ýol beriň; we eger garşylyk bolmazdan öz nazariýaňyzy düzüp bilseňiz, onda ýalňyşlykda bolup bilmersiňiz; 5. Mukaddes Ýazgy öz-özüni düşündiriji bolmalydyr, çünki ol öz-özüniň ölçegidir. Eger maňa düşündirmek üçin bir mugallyma bil baglasam, ol bolsa onuň manysyny çak eden bolsa, ýa-da mezhep ynanjy sebäpli onuň şeýle bolmagyny islän bolsa, ýa-da dana hasap edilmek islese, onda onuň çaklamasy, islegi, ynanjy ýa-da paýhasy meniň ölçegim bolýar, Mukaddes Kitap däl.’”
“The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.
Ýokarda aýdylanlar şu kadalaryň bir bölegidir; we Mukaddes Kitaby öwrenişimizde, beýan edilen ýörelgelere gulak asmagymyz biziň hemmämiz üçin bähbitli bolar.
“Genuine faith is founded on the Scriptures; but Satan uses so many devices to wrest the Scriptures and bring in error, that great care is needed if one would know what they really do teach. It is one of the great delusions of this time to dwell much upon feeling, and to claim honesty while ignoring the plain utterances of the word of God because that word does not coincide with feeling. Many have no foundation for their faith but emotion. Their religion consists in excitement; when that ceases, their faith is gone. Feeling may be chaff, but the word of God is the wheat. And ‘what,’ says the prophet, ‘is the chaff to the wheat?’
“Hakyky iman Mukaddes Ýazgylara esaslanýar; emma Şeýtan Mukaddes Ýazgylary ýoýup, ýalňyşlygy girizmek üçin şeýle köp hileleri ulanýar welin, olaryň hakykatda nämäni öwredýändigini bilmek isleýän adam üçin örän uly seresaplyk zerurdyr. Şu döwrüň uly aldawlarynyň biri hem duýga aşa köp üns bermek we Hudaýyň Sözüniň açyk beýanlaryny, şol Söz duýga gabat gelmeýändigi üçin, äsgermezden goýup, şonda-da özüniň dogruçyllygyny öňe sürmekdir. Köp adamlaryň imany üçin duýgudan başga binýady ýokdur. Olaryň dini joşgunly täsirlerden ybaratdyr; ol bes edilende, olaryň imany-da ýok bolýar. Duýgy saman bolup biler, emma Hudaýyň Sözi bugdaýdyr. We pygamber: ‘Saman bilen bugdaýyň arasynda nähili meňzeşlik bar?’ diýýär.”
“None will be condemned for not heeding light and knowledge that they never had, and they could not obtain. But many refuse to obey the truth that is presented to them by Christ’s ambassadors, because they wish to conform to the world’s standard; and the truth that has reached their understanding, the light that has shone in the soul, will condemn them in the Judgment. In these last days we have the accumulated light that has been shining through all the ages, and we shall be held correspondingly responsible. The path of holiness is not on a level with the world; it is a way cast up. If we walk in this way, if we run in the way of the Lord’s commandments, we shall find that the ‘path of the just is as the shining light, that shineth more and more unto the perfect day.’” Review and Herald, November 25, 1884.
“Hiç kimse, hiç sahip olmadığı ve elde etmesi de mümkün olmayan ışığa ve bilgiye kulak asmadığı için mahkûm edilmeyecektir. Fakat birçokları, dünyanın ölçüsüne uymak istedikleri için, Mesih’in elçileri aracılığıyla kendilerine sunulan gerçeğe itaat etmeyi reddeder; ve anlayışlarına ulaşmış olan gerçek, canlarında parlamış olan ışık, Yargı’da onları mahkûm edecektir. Bu son günlerde, bütün çağlar boyunca parlayagelmiş olan birikmiş ışığa sahibiz ve buna karşılık gelen bir sorumluluk altında tutulacağız. Kutsallığın yolu dünya ile aynı düzlemde değildir; o, yükseltilmiş bir yoldur. Bu yolda yürürsek, Rab’bin buyruklarının yolunda koşarsak, ‘doğruların yolu, gittikçe artan ve tam güne dek parlayan ışık gibidir’ sözünün doğruluğunu göreceğiz.” Review and Herald, 25 Kasım 1884.
We are not “condemned for not heeding light and knowledge that” we “never had, and” we “could not obtain.” The important aspect of this statement is the expression “could not obtain.” Elijah, John and Miller represent light for their respective generations that could be attained. The presence of their message removed the cloak of what is legally called in the United States “plausible deniability.” The Elijah message in any generation where it is manifested removes any “plausible deniability,” thus holding the entire generation accountable for the light that is then presented.
Biz “hiç haçan eýe bolmadyk we” “eýe bolup bilmedik” “yşyga hem-de bilime gulak asmadygymyz üçin ýazgarylmaýarys.” Bu beýannamanyň möhüm tarapy “eýe bolup bilmedik” diýen aňlatmadyr. Ylýas, Ýahýa we Miller özlerine degişli nesiller üçin gazanyp bolýan yşygy aňladýarlar. Olaryň habarynyň bolmagy Amerikanyň Birleşen Ştatlarynda kanuny taýdan “esasly inkär etme mümkinçiligi” diýlip atlandyrylýan perdesini aýyrdy. Ylýasyň habary haýsy nesilde aýan edilse, şol nesildäki islendik “esasly inkär etme mümkinçiligini” aýyrýar; şeýlelikde bütin nesli şol wagt hödürlenýän yşyk üçin jogapkär edýär.
“My brother said at one time that he would not hear anything concerning the doctrine we hold, for fear he should be convinced. He would not come to the meetings, or listen to the discourses; but he afterward declared that he saw he was as guilty as if he had heard them. God had given him an opportunity to know the truth, and He would hold him responsible for this opportunity. There are many among us who are prejudiced against the doctrines that are now being discussed. They will not come to hear, they will not calmly investigate, but they put forth their objections in the dark. They are perfectly satisfied with their position. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent’ (Revelation 3:17–19).
“Bir gezek doganym, ynandygymyz taglymat barada hiç zat diňlemejekdigini, sebäbi onuň ynandyrylyp bilner diýip gorkýandygyny aýtdy. Ol ýygnaklara gelmedi, wagyzlary hem diňlemedi; emma soňradan, olary diňlän bolsa-da nähili günäkär boljak bolsa, özüni şonuň ýaly günäkär görendigini mälim etdi. Hudaý oňa hakykaty tanamak üçin mümkinçilik beripdi, we Ol ony bu mümkinçilik üçin jogapkär tutar. Aramyzda häzir ara alnyp maslahatlaşylýan taglymatlara garşy önyargyly bolanlar köp. Olar diňlemäge gelenoklar, asuda ýagdaýda derňäp barlanoklar; emma öz garşylyklaryny garaňkylykda öňe sürýärler. Olar öz ýagdaýlaryndan doly razy. ‘Sen: Men baý, baýlygym artdy, hiç zada mätäç däl, diýýärsiň; emma özüňiň betbagt, biçäre, garyp, kör we ýalaňaçdigiňi bilmeýärsiň. Saňa maslahat berýärin: baý bolmagyň üçin Menden otda synalan altyn satyn al; geýinmegiň we ýalaňaçlygyň aýbynyň görünmezligi üçin ak eşik satyn al; görmek üçin gözüňe sürtmekden gözüňe çal, şonda görersiň. Men söýýänlerimi ýazgarýaryn we terbiýeleýärin; şonuň üçin yhlasly bol we toba et’ (Revelation 3:17–19).”
“This scripture applies to those who live under the sound of the message, but who will not come to hear it. How do you know but that the Lord is giving fresh evidences of His truth, placing it in a new setting, that the way of the Lord may be prepared? What plans have you been laying that new light may be infused through the ranks of God’s people? What evidence have you that God has not sent light to His children? All self-sufficiency, egotism, and pride of opinion must be put away. We must come to the feet of Jesus, and learn of Him who is meek and lowly of heart. Jesus did not teach His disciples as the rabbis taught theirs. Many of the Jews came and listened as Christ revealed the mysteries of salvation, but they came not to learn; they came to criticize, to catch Him in some inconsistency, that they might have something with which to prejudice the people. They were content with their knowledge, but the children of God must know the voice of the True Shepherd. Is not this a time when it would be highly proper to fast and pray before God? We are in danger of variance, in danger of taking sides on a controverted point; and should we not seek God in earnestness, with humiliation of soul, that we may know what is truth?” Selected Messages, book 1, 413.
“Bu Mukaddes Ýazgy, habaryň sesi astynda ýaşaýan, emma ony diňlemäge gelmeýänlere degişlidir. Rebbiň Öz hakykatynyň täze delillerini berýändigini, Rebbiň ýolunyň taýýarlanylmagy üçin ony täze bir görnüşde öňe sürýändigini, siz nireden bilýärsiňiz, munuň beýle däldigini? Hudaýyň halkynyň hatarlarynyň içinden täze nuryň siňdirilmegi üçin siz nähili meýilnamalary gurduňyz? Hudaýyň Öz perzentlerine nur ibermändigine siziň näme subutuňyz bar? Öz-özüne ýeterliklik, men-menlik we şahsy pikire buýsanç bütinleý aýrylmalydyr. Biz Isanyň aýaklarynyň öňüne gelmeli we ýüregi ýumşak hem kiçigöwünli bolan Ondan öwrenmelidiris. Isa Öz şägirtlerine ravvinleriň öz şägirtlerine öwredişi ýaly öwretmedi. Ýahudylaryň köpüsi Mesih halaslygyň syrly hakykatlaryny açyp görkezende gelip diňlediler, ýöne olar öwrenmek üçin gelmediler; olar tankyt etmek, Onda bir gapma-garşylyk tapmak üçin geldiler, şeýdip halky garşysyna öjükdirmek üçin ellerinde bir zat bolsun diýdiler. Olar öz bilimleri bilen kanagatlanýardylar, emma Hudaýyň perzentleri Hakyky Çopanyň sesini tanamalydyrlar. Bu Hudaýyň öňünde agyz beklemek we doga etmek juda ýerlikli boljak wagt dälmi? Biz agzalalyga düşmek howpy astyndadyrys, jedelli bir meseläniň tarapyny tutmak howpy astyndadyrys; şonuň üçin hakykatyň nämedigini bilmek üçin, jan pesgöwünliligi bilen çynlakaýlykda Hudaýy gözlemeli dälmi?” Selected Messages, book 1, 413.
Those that represent the Elijah message are instruments of judgment in a process of purification that prepares the way for the messenger of the covenant to cleanse the temple. In accomplishing the work of cleansing the temple the light of present truth is revealed. If it were not to be revealed, those Christ was and is seeking to cleanse would retain their Laodicean cloak of self-deception. Elijah symbolizes a ministry that presents the truth as an instrument of judgment. That is why we are informed that those who rejected the message of John the Baptist could not be benefitted by the teaching of Jesus.
Ylýas habaryny wekilleşdirýänler, ähdiň habarçysynyň ybadathanany arassalamagy üçin ýoly taýýarlaýan bir tämizleniş işinde höküm gurallarydyr. Ybadathanany arassalamak işini berjaý etmekde häzirki hakykatyň nury aýan edilýär. Eger ol aýan edilmeli bolmadyk bolsa, onda Mesihiň arassalamaga çalyşan we häzir hem arassalamaga çalyşýan adamlary öz-özüni aldamagyň Laodikeýa örtügini saklap galardylar. Ylýas höküm guraly hökmünde hakykaty öňe sürýän bir gullugy alamatlandyrýar. Şonuň üçin hem bize Ýahýa Çomdurujynyň habaryny ret edenleriň Isanyň taglymyndan peýda görüp bilmändigi habar berilýär.
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus.” Early Writings, 258.
“Men Mesihiň ilkinji gelişiniň yglan edilmegine gaýtadan gönükdirildim. Isa üçin ýoly taýýarlamak maksady bilen, Ýahýa Ylýasyň ruhunda we güýjünde iberildi. Ýahýanyň şaýatlygyny ret edenler Isanyň taglymlaryndan peýda tapmadylar.” Ilkinji Ýazgylar, 258.
In the prophetic histories that typify the cleansing of God’s people a present truth message is unsealed that holds the generation accountable for either choosing darkness or light.
Hudaýyň halkynyň arassalanmagyny nusgalaýan pygamberlik taryhlarynda häzirki hakykat baradaky bir habar açylýar; ol nesli garaňkylygy ýa-da ýagtylygy saýlamak babatda jogapkär edýär.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased…. And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4, 9, 10.
Emma sen, eý Danyýel, bu sözleri ýap we kitaby ahyrzamanyň wagtyna çenli möhürle: köpler o ýana-bu ýana ylgap gezer, bilim artar…. Şeýle-de ol aýtdy: Öz ýoluň bilen git, Danyýel; çünki bu sözler ahyrzamanyň wagtyna çenli ýapykdyr we möhürlenendir. Köpler arassalanar, agardarlar we synagdan geçirilerler; emma erbetler erbetlik ederler; erbetleriň hiç biri düşünmez; emma akyldarlar düşünerler. Danyýel 12:4, 9, 10.
Those who represent the Elijah message for their respective generations are identified by Christ as His ambassadors in order to use them as instruments of judgment. This is what Elijah was identifying when he said, “let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word.”
Öz nesillerinde Ylýas habaryny wekilçilik edýänler, Mesih tarapyndan höküm çykarmagyň gurallary hökmünde ulanylsynlar diýip, Onuň ilçileri hökmünde tanalýarlar. Ylýas: “bu gün mälim bolsun: Ysraýylda Hudaý Seniňdigiň, meniň bolsa Seniň hyzmatkäriňdigim we bu zatlaryň ählisini Seniň sözüňe görä edendigim” diýende, hut şuny yglan edýärdi.
This truth is also set forth by Jesus concerning John the Baptist.
Bu hakykat hem-de Isa tarapyndan Çomduryjy Ýahýa barada beýan edilýär.
And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Matthew 11:7–10.
Olar gidip barýarkalar, Isa märekä Ýahýa hakynda sözläp başlady: «Çöle näme görmek üçin çykdyňyz? Ýel sarsdyrýan gamyşmy? Ýa-da näme görmek üçin çykdyňyz? Ýumşak egin-eşik geýnen bir adammy? Ine, ýumşak egin-eşik geýýänler patyşalaryň köşklerindedir. Onda näme görmek üçin çykdyňyz? Bir pygambermi? Hawa, size aýdýaryn, ol pygamberden-de beýikdir. Çünki ýazylan zat şudur: Ine, Men Seniň öňüňden Öz ilçimi iberýärin, ol Seniň öňüňde ýoluňy taýýarlar». Matta 11:7–10.
John was more than a prophet, he was an instrument of judgment, and his ministry was identified to his generation, for they had went out into the wilderness to see him, just as surely as all Israel came to Carmel at Ahab’s command. William Miller understood the increase of knowledge that was unsealed in 1798. He represented those that ran to and fro in God’s Word as the knowledge increased. His message was based upon prophetic time and in 1840 his message and ministry were placed into his generation in such a fashion that all the Protestant world watched to see if his methodology worked. When it was confirmed, his message was carried around the world.
Ýahýa diňe bir pygamber däl-di, ol höküm gurady, we onuň gullugy öz nesline tanadyldy; çünki olar ony görmek üçin çöle çykypdylar, edil şonuň ýaly-da bütin Ysraýyl Ahabyň buýrugy boýunça Karmel dagyna ýygnanypdy. William Miller 1798-nji ýylda açylan bilimiň artmagyny düşünipdi. Ol bilimiň artmagy bilen Hudaýyň Sözüniň içinde o ýan-bu ýana ylgaýanlary aňladýardy. Onuň habary pygamberlik wagtyna esaslanýardy, we 1840-njy ýylda onuň habary hem-de gullugy öz nesline şeýle bir görnüşde hödürlendi welin, ähli protestant dünýäsi onuň usulynyň işläp-işlemeýändigini görmek üçin syn etdi. Bu tassyklananda, onuň habary bütin dünýä ýaýradyldy.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“1840-njy ýylda pygamberligiň ýene bir ajaýyp berjaý bolşy giňden gyzyklanma döretdi. Ondan iki ýyl öň, ikinji geliş baradaky wagyzçylaryň öňdebaryjy hyzmatkärleriniň biri bolan Josaýa Liç, Ylham 9-yň düşündirişini çap edip, Osman imperiýasynyň ýykyljakdygyny öňünden aýtdy. Onuň hasaplamalaryna görä, bu güýç ... 1840-njy ýylyň 11-nji awgustynda agdarylmalydy; şol wagtda Konstantinopoldaky Osman häkimiýetiniň dargamagyna garaşyp bolar. We men munuň hakykatdan-da şeýle boljakdygyna ynanýaryn.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Takyk bellenen wagtynda Türkiýe öz ilçileriniň üsti bilen Ýewropanyň ýaran döwletleriniň goragyny kabul etdi we şeýlelik bilen özüni hristian halklarynyň gözegçiligi astyna goýdy. Bu wakanyň özi öňden aýdylyşy takyk ýerine ýetirdi. Bu ýagdaý mälim bolanda, köpçülik Milleriň hem-de onuň ýoldaşlarynyň kabul eden pygamberlikleri düşündiriş ýörelgeleriniň dogrulygyna ynandy, we advent hereketine ajaýyp bir itergi berildi. Bilimli we abraýly adamlar hem wagyz etmekde, hem-de onuň garaýyşlaryny neşir etmekde Miller bilen birleşdiler, hem-de 1840-njy ýyldan 1844-nji ýyla çenli bu iş çalt giňeldi.” Beýik Göreş, 334, 335.
From “1840 to 1844” represents the history of the “seven thunders” of Revelation chapter ten. In that history a purification process that was represented in Malachi chapter three, and the two temple cleansings of Christ was initiated. The process of purification was a progressive testing process, based upon Miller’s understanding of the day for a year principle. Those who represent the Elijah message prepare the way for the messenger of the covenant to come suddenly to His temple, and they are the symbol of an instrument of judgment that is employed by the messenger of the covenant to sweep out those who choose darkness rather than light.
“1840-dan 1844-e çenli” Ylham kitabynyň onunjy bapyndaky “ýedi gürrüldi”niň taryhyny aňladýar. Şol taryhda, Malahiniň üçünji babynda hem-de Mesihiň ybadathanany iki gezek arassalamasynda şekillendirilen tämizleniş işi başlandy. Bu tämizleniş işi, Milleriň bir gün bir ýyla deňdir diýen ýörelgä düşünmegine esaslanan, tapgyrlaýyn synag ediliş işi boldy. Ylýasyň habaryny aňladýanlar Ähdiň Habarçysynyň Öz ybadathanasyna duýdansyz gelmegi üçin ýol taýýarlaýarlar, we olar ýagtylygyň ýerine garaňkylygy saýlanlary süpürip çykarmak üçin Ähdiň Habarçysy tarapyndan ulanylýan höküm guralynyň nyşanydyr.
I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:11, 12.
Men sizi hakykatdan-da toba gelmegiňiz üçin suw bilen çokundyrýaryn; emma menden soň Gelýän menden güýçlüdir; men Onuň aýakgabyny götermäge-de mynasyp däl. Ol sizi Mukaddes Ruh bilen we ot bilen çokundyrar. Onuň elinde harman ýelegi bardyr; Ol öz harmanyny düýpli arassalap, bugdaýyny ambara ýygnar; emma samany öçmejek ot bilen ýakar. Matta 3:11, 12.
In Christ’s day represented in John 6:66 he lost more disciples than any other time. In The Desire of Ages where this passage of John is addressed the methodology of prophetic application was the very reason the disciples left. They could not understand that the literal represented the spiritual, and according to the apostle Paul the literal comes before the spiritual.
Mesihiň günlerinde, Ýahýa 6:66-da görkezilişi ýaly, Ol beýleki ähli döwürlerden has köp şägirtini ýitirdi. Ýahýanyň şol aýadynyň ele alnan «Asyrlaryň Islegi» eserinde pygamberlik taýdan ulanylyş usulyýeti hut şägirtleriň gitmeginiň esasy sebäbi boldy. Olar sözme-söz manyly zadyň ruhy zady aňladýandygyna düşünip bilmediler, we resul Pawlusyň aýdyşy ýaly, ruhy zatdan öňürti sözme-söz manyly zat gelýär.
And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:45, 46.
Şeýlelik bilen ýazylandyr: Birinji adam Adam ýaşaýan jan edildi; soňky Adam bolsa ýaşaýyş berýän Ruh edildi. Emma ilkinji bolan ruhy däl-de, tebigy bolandyr; ondan soň bolsa ruhy bolandyr. 1 Korinfliler 15:45, 46.
Unwilling and therefore unable the Jews refused to understand Christ when he identified that He was the bread of heaven that needed to be eaten. Customs and traditions overruled the methodology that was exercised by Christ himself. Concerning this history Sister White recorded:
Iýmäge höwessiz bolanlary sebäpli we şonuň üçin hem başarmadyk ýehudylar, Mesihiň Özüniň iýilmegi zerur bolan asman çöregidigini aýdyp tanadan wagty, Oňa düşünmekden ýüz öwürdiler. Dessurlar we däp-an’analar Mesihiň hut Özi tarapyndan ulanylan usulyýetden üstün çykdy. Bu taryh barada Uýam Waýt şeýle ýazdy:
“By the public rebuke of their unbelief these disciples were still further alienated from Jesus. They were greatly displeased, and wishing to wound the Saviour and gratify the malice of the Pharisees, they turned their backs upon Him, and left Him with disdain. They had made their choice, had taken the form without the spirit, the husk without the kernel. Their decision was never afterward reversed; for they walked no more with Jesus.
Imansyzlyklarynyň açyk paş edilip ýazgarylmagy netijesinde bu şägirtler Isadan has-da beter daşlaşdylar. Olar juda nägile boldular we Halasgäri ýaralamagy hem-de fariseýleriň ýigrenjini kanagatlandyrmagy isläp, Oňa arka öwrüp, äsgermezlik bilen Onuň ýanyndan gitdiler. Olar öz saýlawlaryny etdiler, ruhsyz görnüşi, içki mazmunsyz gabygy saýlap aldylar. Olaryň çykaran karary soň hiç haçan üýtgedilmedi; çünki olar indi Isa bilen bile gezmediler.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Onuň elinde elegi bardyr, ol harmanyny doly arassalap, bugdaýyny ambarna ýygnar.’ Matta 3:12. Bu arassalanyş wagtynyň biridi. Hakykat sözleri arkaly saman bugdaýdan aýrylýardy. Köpüsi käýinjäni kabul etmek üçin aşa bihaýa we özüni dogry hasaplaýandygy, pesgöwünlilik durmuşyny kabul etmek üçin bolsa dünýäni aşa söýýändigi sebäpli Isadan ýüz öwürdiler. Köp adamlar häzirem şol bir zady edýärler. Häzirki wagtda janlar, Kapernahumdaky sinagogda bolan şol şägirtleriň synalşy ýaly, synalýarlar. Hakykat ýürege ýetirilen mahaly, olar öz durmuşlarynyň Hudaýyň erkine laýyk gelmeýändigini görýärler. Olar özlerinde doly bir üýtgeşmäniň zerurdygyny görýärler; emma özüňden ýüz öwürmegi talap edýän işi boýnuna almaga taýýar däldirler. Şonuň üçin olaryň günäleri ýüze çykarylanda gaharlanýarlar. Olar, şägirtleriň Isany terk edip: ‘Bu agyr sözdür; muny kim diňläp biler?’ diýip hüňürdeşişleri ýaly, göwnüne degilip gidýärler.” The Desire of Ages, 392.
It is Malachi’s messenger of the covenant that purges the sons of Levi with fire. He thoroughly purges his floor, separating the wheat from the chaff. He does this work with a fan. The fan is what accomplishes the separation, and the fan is the message of present truth for each respective history where He purifies the sons of Levi. The fan is the Elijah message and messengers, who represent an instrument of judgment.
Bu, Lewiniň ogullaryny ot bilen arassalaýan Malakiniň äht baradaky habarçysydyr. Ol bugdaýy samandan aýryp, öz harmanyny doly arassalaýar. Bu işi ol ýelejik bilen edýär. Aýrylyşygy amala aşyrýan zat ýelejikdir, ýelejik bolsa Onuň Lewiniň ogullaryny arassalaýan degişli her bir taryhyndaky häzirki hakykatyň habarydyr. Ýelejik Eliýanyň habary we habarçylarydyr; olar höküm gurallygyny aňladýar.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Ine, Men Öz habarçymy ibererin, ol Meniň öňümde ýoly taýýarlar; we siz gözleýän Reb, ýagny siz hoşal bolýan ähtiň habarçysy, birden Öz ybadathanasyna geler: ine, Ol geler, diýýär Hökmürowan Reb. Emma Onuň gelişi gününe kim çydap biler? Ol peýda bolanda kim aýakda durar? Çünki Ol eredijiniň ody ýalydyr, hem-de mata ýuwujylaryň sabyny ýalydyr. Ol kümşi eredýän we arassalaýan kimin oturar; Ol Lewiniň ogullaryny arassalar we olary altyn bilen kümüş kimin saplar, şonda olar Rebbe dogrulyk bilen hödür getirerler. Şonda Ýahudanyň we Iýerusalimiň hödürleri Rebbe gadymy günlerdäki ýaly, öňki ýyllardaky ýaly ýakymly bolar. Malaky 3:1–4.
The one who comes after John the Baptist is He who purges His floor with a fan, and is like a refiner’s fire. The purification process is accomplished by the messenger of the covenant, and therefore identifies a history where the Lord is entering into covenant with a new chosen covenant people. When ancient Israel was delivered from the slavery of Egypt, a theme of that sacred history was the issue of the “firstborn.” Whether it was the death of Egypt’s firstborn, or God’s identification of Israel as His firstborn.
Çömümdürüji Ýahýanyň yzyndan gelýän Şol Öz harmanyny ýeleýji bilen arassalaýan we saplaýjynyň ody kimidir. Päklendiriş işi ähtiň habarçysy tarapyndan amala aşyrylýar, şonuň üçin hem bu, Rebbiň täze saýlanan äht halky bilen äht baglaşmaga girýän bir taryhyny aňladýar. Gadymy Ysraýyl Müsüriň gullugyndan halas edilende, şol mukaddes taryhyň bir mowzugy “ilkinji doglan” meselesidi. Bu, ýa Müsüriň ilkinji doglanlarynyň ölümi bolsun, ýa-da Hudaýyň Ysraýyly Öz ilkinji doglany diýip ykrar etmegi bolsun.
And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. Exodus 4:22, 23.
Sen faraona şeýle diýersiň: «Reb şeýle diýýär: Ysraýyl Meniň oglumdyr, hatda ilkinji doganymdyr. Şonuň üçin saňa diýýärin: Oglumy goýber, Maňa gulluk etsin. Eger ony goýbermekden ýüz öwürseň, ine, Men seniň ogluňy, hatda ilkinji doganyňy öldürerin». Çykyş 4:22, 23.
When God entered into covenant with Israel in the deliverance from Egypt the divine plan was that every firstborn son of each of the tribes would be dedicated to the work of the priesthood. But at the rebellion of the golden calf, it was only the tribe of Levi that stood on Moses’ side of the rebellion. For their faithfulness, God disannulled His plan that each firstborn from every tribe would be dedicated to the priesthood and he passed by the other tribes and gave the tribe of Levi the exclusive right of the priesthood. When the messenger of the covenant purifies the sons of Levi it is representing a history where a former covenant people are being set aside for a new covenant people. This was the case with John the Baptist, the Millerites and will be with the one hundred and forty-four thousand. From 1840 to 1844 a purification process was initiated by the testing issue of the prophetic message that had been given to William Miller. It led to the Lord suddenly coming to his temple on October 22, 1844, but the process of purification did not end until 1863.
Hudaý Ysraýyly Müsürden azat etmek arkaly äht baglaşanda, ilahi meýilnama görä her taýpadaky her ilkinji doglan ogul ruhanylyk gullugyna bagyşlanmalydy. Emma altyn göläniň gozgalaňy wagtynda diňe Lewi taýpasy gozgalaňda Musanyň tarapynda durdy. Olaryň wepalylygy üçin Hudaý her taýpadan ilkinji doglanlaryň ruhanylyga bagyşlanjakdygy baradaky Öz meýilnamasyny ýatyrdy; beýleki taýpalary gapdaldan geçirip, ruhanylygyň aýratyn hukugyny Lewi taýpasyna berdi. Ähtiň habarçysy Lewiniň ogullaryny päklände, bu ozalky bir äht halkynyň bir täze äht halky üçin bir gyra goýulýandygyny görkezýän bir taryhy aňladýar. Ýahýa Çümdüriji bilen şeýle boldy, Milleritler bilen şeýle boldy, hem-de ýüz kyrk dört müň bilen hem şeýle bolar. 1840-dan 1844-e çenli William Miller-e berlen pygamberlik habarynyň synag ediji meselesi arkaly päklendiriş prosesi başlandy. Bu Rebbiň 1844-nji ýylyň 22-nji oktýabrynda duýdansyz Öz ybadathanasyna gelmegine getirdi, emma päklendiriş prosesi 1863-e çenli tamamlanmady.
“Both the prophecy of Daniel 8:14, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed,’ and the first angel’s message, ‘Fear God, and give glory to Him; for the hour of His judgment is come,’ pointed to Christ’s ministration in the most holy place, to the investigative judgment, and not to the coming of Christ for the redemption of His people and the destruction of the wicked. The mistake had not been in the reckoning of the prophetic periods, but in the event to take place at the end of the 2300 days. Through this error the believers had suffered disappointment, yet all that was foretold by the prophecy, and all that they had any Scripture warrant to expect, had been accomplished. At the very time when they were lamenting the failure of their hopes, the event had taken place which was foretold by the message, and which must be fulfilled before the Lord could appear to give reward to His servants.
“Daniel 8:14-däki: ‘Iki müň üç ýüz agşama we daňa çenli; şondan soň mukaddes ýer arassalanar’ diýen pygamberlik hem-de birinji perişdäniň: ‘Hudaýdan gorkuň, Oňa şöhrat beriň; çünki Onuň höküm sagady geldi’ diýen habary Mesihiň iň mukaddes ýerde alyp barýan gullugyna, derňew hökümine yşarat edýärdi; Öz halkyny halas etmek we erbetleri ýok etmek üçin Mesihiň gelmegine däl. Ýalňyşlyk pygamberlik döwürlerini hasaplamakda däl-de, 2300 günüň ahyrynda bolmaly wakada bolupdy. Şol ýalňyşlyk zerarly imanlylar lapykeçlige sezewar boldular, emma pygamberlikde öňünden aýdylyp geçilen zatlaryň hemmesi hem-de olaryň Mukaddes Ýazgylara görä garaşmaga hakly bolan zatlarynyň bary ýerine ýetipdi. Olar öz umytlarynyň puja çykandygyna gynanyp duran hut şol pursatlarynda, habarda öňünden aýdylan hem-de Reb Öz hyzmatkärlerine sylag bermek üçin görünmezinden ozal hökman ýerine ýetmeli waka bolup geçipdi.”
“Christ had come, not to the earth, as they expected, but, as foreshadowed in the type, to the most holy place of the temple of God in heaven. He is represented by the prophet Daniel as coming at this time to the Ancient of Days: ‘I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came’—not to the earth, but—’to the Ancient of Days, and they brought Him near before Him.’ Daniel 7:13.
Mesih olaryň garaşyşy ýaly ýere däl-de, eýsem nusgada öňünden görkezilişi ýaly, asmandaky Hudaýyň ybadathanasynyň iň mukaddes ýerine gelmişdi. Daniel pygamber Ony hut şu wagtda Gadymy Günlere gelýän hökmünde beýan edýär: “Gije görnüşlerinde gördüm, ine, ynsan Ogluna meňzeş Biri asmanyň bulutlary bilen gelip, geldi” — ýere däl-de — “Gadymy Günleriň huzuryna, Ony Onuň öňüne getirdiler.” Daniel 7:13.
“This coming is foretold also by the prophet Malachi: ‘The Lord, whom ye seek, shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in: behold, He shall come, saith the Lord of hosts.’ Malachi 3:1. The coming of the Lord to His temple was sudden, unexpected, to His people. They were not looking for Him there. They expected Him to come to earth, ‘in flaming fire taking vengeance on them that know not God, and that obey not the gospel.’ 2 Thessalonians 1:8.
Bu gelmek pygamber Malaki tarapyndan hem öňünden habar berilýär: «Siziň gözleýän Rebbiňiz, hatda siziň hoşal bolýan ähtiň Habarçysy hem, Öz ybadathanasyna duýdansyz geler; ine, Ol geler, diýýär goşunlaryň Rebbi». Malaki 3:1. Rebbiň Öz ybadathanasyna gelmegi Onuň halky üçin duýdansyz, garaşylmadyk boldy. Olar Ony ol ýerde gözlemeýärdiler. Olar Onuň ýere «Hudaýy tanamaýanlardan we Hoş Habara boýun bolmaýanlardan otly alawda ar alyp» gelmegine garaşýardylar. 2 Selanikliler 1:8.
“But the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.
“Emma halk heniz özleriniň Rebbine duşmaga taýýar däldi. Olar üçin heniz ýerine ýetirilmeli taýýarlyk işi bardy. Olaryň pikirlerini asmandaky Hudaýyň ybadathanasyna gönükdirmek üçin ýagtylyk berilmelidi; we olar iman arkaly Öz Baş Ruhanysynyň ol ýerde alyp barýan hyzmatynyň yzyndan gidende, täze borçlar açylar. Ybadathana ýene bir duýduryş we öwüt-nesihat habary berilmelidi.
“Says the prophet: ‘Who may abide the day of His coming? and who shall stand when He appeareth? for He is like a refiner’s fire, and like fullers’ soap: and He shall sit as a refiner and purifier of silver: and He shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness.’ Malachi 3:2, 3. Those who are living upon the earth when the intercession of Christ shall cease in the sanctuary above are to stand in the sight of a holy God without a mediator. Their robes must be spotless, their characters must be purified from sin by the blood of sprinkling. Through the grace of God and their own diligent effort they must be conquerors in the battle with evil. While the investigative judgment is going forward in heaven, while the sins of penitent believers are being removed from the sanctuary, there is to be a special work of purification, of putting away of sin, among God’s people upon earth. This work is more clearly presented in the messages of Revelation 14.
Pygamber şeýle diýýär: “Onuň geljek güni kim çydap biler? Ol peýda bolanda kim durup biler? Çünki Ol eredijiniň ody ýalydyr, mata agardyjynyň sabyny ýalydyr. Ol kümşi erediji we arassalaýjy hökmünde oturar; Lewiniň ogullaryny arassalar, olary altyn bilen kümüş ýaly saplar, şeýlelikde olar Rebbe dogrulyk bilen sadaka hödürlärler.” Malakiýa 3:2, 3. Ýokardaky mukaddes ýerde Mesihiň şepagaty bes edilende, şol wagtda ýer ýüzünde ýaşaýanlar mukaddes Hudaýyň huzurynda araçysyz durmaly bolarlar. Olaryň lybaslary tegmilsiz bolmaly, olaryň häsiýetleri sepilen gan arkaly günäden arassalanmaly bolýar. Hudaýyň merhemeti hem-de özleriniň yhlasly tagallasy arkaly olar ýamanlyk bilen bolan söweşde ýeňiji bolmalydyrlar. Gökde derňew höküm edilşi dowam edýän mahaly, toba eden imanlylaryň günäleri mukaddes ýerden aýrylyp durka, ýer ýüzündäki Hudaýyň halkynyň arasynda arassalanmagyň, günäni taşlamagyň aýratyn bir işi bolmalydyr. Bu iş Ylham 14-däki habarlarda has aýdyň beýan edilýär.
“When this work shall have been accomplished, the followers of Christ will be ready for His appearing. ‘Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years.’ Malachi 3:4. Then the church which our Lord at His coming is to receive to Himself will be a ‘glorious church, not having spot, or wrinkle, or any such thing.’ Ephesians 5:27. Then she will look ‘forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners.’ Song of Solomon 6:10.
“Bu iş amala aşyrylanda, Mesihiň yzyna eýerijiler Onuň görünmegine taýýar bolarlar. ‘Şonda Ýahudanyň we Iýerusalimiň hödürlemesi Rebbiň öňünde gadymy günlerdäki ýaly, öňki ýyllardaky ýaly ýakymly bolar.’ Malakiýa 3:4. Şonda Rebbiň Öz gelşinde Özüne kabul etjek ýygnagy ‘şöhratly ýygnak, onda tegmil hem, gasyn hem, ýa-da şoňa meňzeş hiç zat bolmaz’ bolar. Efesliler 5:27. Şonda ol ‘daň ýaly peýda bolar, aý ýaly görmegeý, gün ýaly nurlanan, baýdakly goşun ýaly haýbatly’ bolar.” Süleýmanyň Nagmasy 6:10.
“Besides the coming of the Lord to His temple, Malachi also foretells His second advent, His coming for the execution of the judgment, in these words: ‘And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not Me, saith the Lord of hosts.’ Malachi 3:5. Jude refers to the same scene when he says, ‘Behold, the Lord cometh with ten thousands of His saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds.’ Jude 14, 15. This coming, and the coming of the Lord to His temple, are distinct and separate events.
“Rebbiň Öz ybadathanasyna gelişinden başga-da, Malakiýa Onuň ikinji gezek gelşini, hökmi ýerine ýetirmek üçin gelşini hem şu sözler bilen öňünden aýdýar: ‘Men höküm etmek üçin size ýakyn gelerin; jadygöýlere, zynahorlara, ýalan ant içýänlere, hakly işçiniň hakyny gysýanlara, dul aýaly, ýetimi ezýänlere, gelmişegiň hukugyny ýoýýanlara we Menden gorkmaýanlara garşy çalasyn şaýat bolaryn, diýýär Hökmürowan Reb.’ Malakiýa 3:5. Ýahuda hem şol bir wakany agzap şeýle diýýär: ‘Ine, Reb Öz mukaddesleriniň on müňlerçesi bilen gelýär, hemmä höküm çykarmak we olaryň arasyndaky hudaýsyzlaryň ählisini ähli hudaýsyz işleri hakda ýazgarmak üçin.’ Ýahuda 14, 15. Bu geliş hem-de Rebbe Öz ybadathanasyna geliş hem biri-birinden tapawutly we aýratyn wakalardyr.”
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 424–426.
Mesihiň iň mukaddes ýere Beýik Ruhanymyz hökmünde gelşi — ybadathananyň arassalanmagy üçin, Daniel 8:14-de görkezilişi ýaly; Adam Oglunyň Gadymy Günleriň Huzuryna gelşi, Daniel 7:13-de beýan edilişi ýaly; we Rebbe onuň Öz ybadathanasyna gelşi, Malaki tarapyndan öňünden aýdylyşy ýaly — bularyň hemmesi şol bir wakanyň beýanydyr; munuň özi, şeýle hem, Mesih tarapyndan Matta 25-däki on gyzyň tymsalynda suratlandyrylyşy ýaly, ýigidiň toýa gelşi arkaly hem görkezilýär». Uly göreş, 424–426.
Four “comings” are referred to in the last paragraph and they are all the same coming symbolized four different ways. One of those “comings” is the parable of the ten virgins.
Soňky abzasda dört “geliş” barada aýdylýar, olaryň ählisi dört dürli usulda nyşanlanan şol bir gelişdir. Şol “gelişleriň” biri on gyzyň tymsalydyr.
“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.
“Meni köplenç on gyz hakyndaky tymsala salgylanýarlar; olaryň bäşisi akylly, bäşisi bolsa akylsyzdy. Bu tymsal sözme-söz ýerine ýetdi we ýerine ýetiriler, çünki onuň şu wagt üçin aýratyn degişli manysy bar, hem-de üçünji perişdäniň habary ýaly, ol ýerine ýetdi we döwrüň ahyryna çenli häzirkizaman hakykaty bolmagynda dowam eder.” Review and Herald, August 19, 1890.
If the four “comings” “are descriptions of the same event,” then those four “comings” that were fulfilled in the beginning of Adventism in the Millerite movement, “will be fulfilled” again “to the very letter” in the Elijah movement at the end of Adventism.
Eger şol dört “geliş” “şol bir hadysanyň beýany” bolsa, onda Miller hereketindäki Adventizmiň başlangyjynda ýerine ýetirilipdi şol dört “geliş”, Adventizmiň ahyryndaky Ylýas hereketinde ýene-de “harpy-harpyna çenli” “ýerine ýetiriler”.
William Miller and the Millerites were the representatives of the first angel’s message, and in the same passage from Early Writings that we recently cited, the message of the first angel possessed the identical characteristics of John the Baptist. We cited the passage that says those who rejected the message of John the Baptist could not be benefited by the teachings of Jesus. In the next paragraph she says, “Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary.” Both William Miller and John the Baptist represent instruments of judgment.
William Miller we Milleritler birinji perişdäniň habarynyň wekilleri boldular, we ýaňy-ýakynda getiren “Early Writings” kitabyndaky şol bir bölümde birinji perişdäniň habary Ýahýa Çokundyryjynyň edil şol bir aýratynlyklaryna eýe bolupdy. Biz Ýahýa Çokundyryjynyň habaryny ret edenleriň Isanyň taglymatlaryndan peýda alyp bilmejekdiklerini aýdýan bölümi getirdik. Indiki paragrafda ol şeýle diýýär: “Birinji habary ret edenler ikinjiden peýda alyp bilmediler; şeýle hem olar gije ýarysyndaky çagyryşdan peýda görmediler, ol çagyryş olary iman arkaly Isa bilen bilelikde gökdäki mukaddes ybadathananyň iň mukaddes ýerine girmek üçin taýýarlamalydy.” William Miller hem, Ýahýa Çokundyryjy hem höküm gurallaryny aňladýarlar.
Had neither of them appeared, their respective generations would not be held accountable for rejecting light. God used those two messengers to remove the Laodicean cloak of sin, and thus demonstrated the Laodicean nakedness of the former chosen people, by introducing a message that whether accepted or rejected would be used in judgment as a symbol that a prophet had been among them. The history of 1840 to 1844 was typified by the fire coming down on Elijah’s offering on Mount Carmel. The true prophet had been distinguished from the false prophets.
Olaryň ikisi-de peýda bolmadyk bolsady, degişli nesiller ýagtylygy ret edendikleri üçin jogapkär hasap edilmezdi. Hudaý şol iki habarçyny Laodikýanyň günä ýapynjasyny aýyrmak üçin ulandy, we şeýlelik bilen, kabul edilse-de ret edilse-de, hökümde olaryň arasynda bir pygamberiň bolandygynyň nyşany hökmünde ulanyljak habary öňe sürmek arkaly, ozalky saýlanan halkyň Laodikýaçe ýalaňaçlygyny aýan etdi. 1840-dan 1844-e çenli bolan taryh Karmel dagynda Ýelýanyň sadakasynyň üstüne oduň aşak inmegi bilen öňünden nyşanlanandyr. Hakyky pygamber ýalan pygamberlerden tapawutlandyrylyp görkezildi.
We are at the point where we should outline the purification process that continued after October 22, 1844. Sister White stated that after October 22, 1844 “the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.”
Biz 1844-nji ýylyň 22-nji oktýabryndan soň dowam eden tämizleniş işiniň gysgaça beýanyny bermeli bolan nokatda durýarys. Waýts uýa şeýle diýdi: 1844-nji ýylyň 22-nji oktýabryndan soň, “halk heniz-de Rebbi bilen duşuşmaga taýýar däldi. Olar üçin ýerine ýetirilmeli taýýarlyk işi heniz bardy. Olara asmandaky Hudaýyň ybadathanasyna akyllaryny gönükdirmek üçin nur berilmelidi; we olar ol ýerde Onuň gullugynda öz Beýik Ruhanysynyň yzyna iman bilen eýerýän wagtlarynda, täze borçlar aýan edilmelidi. Ybadathana ýene bir duýduryş we öwüt-nesihat habary berilmelidi.”
When Adventism rejected the “seven times” of Leviticus twenty-six that Daniel called the “oath” of Moses, they lost their ability to recognize that the process of purification continued beyond their initial work of understanding the truths connected with the opening of the judgment.
Adwentizm Danieliň Musanyň “kasamy” diýip atlandyran Levitikus ýigrimi altydaky “ýedi wagty” ret edeninde, olar hökümiň açylmagy bilen baglanyşykly hakykatlara düşünmek baradaky ilkinji işleriniň aňyrsynda-da päkleniş işiniň dowam edýändigini tanamak ukybyny ýitirdiler.
We will address the continued purification process in the next article, and begin to align the horn of true Protestantism that Millerite Adventism received in the 1840’s with the horn of Republicanism.
Arassalanmagyň dowam edýän arassalanma işine indiki makalada ýüzleneris we 1840-njy ýyllarda Millerçi Adventizmiň kabul eden hakyky protestantizmiň şahy bilen respublikanizmiň şahasyny deňleşdirip başlamarys.