Elijah’s witness begins when he identifies that there would be no rain, except at his word for three and a half years.
Ylýasyň şaýatlygy, onuň sözüne görä bolmasa, üç ýarym ýylyň dowamynda ýagyşyň bolmajakdygyny yglan eden wagtyndan başlanýar.
And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 17:1.
Gilead ilatynyň ýaşaýjylaryndan bolan tişbeli Ylýas Ahaba şeýle diýdi: “Öňünde durýan Ysraýylyň Rebbi Hudaýynyň diridigi hakyna, meniň sözüme görä bolmasa, şu ýyllarda ne şeh, ne-de ýagyş ýagmaz”. 1 Patyşalar 17:1.
Those three and a half years represent the history of Thyatira from 538 until 1798. In 1798, at the end of the period of drought Elijah summons Ahab to Carmel. The first angels’ message announced the hour of God’s judgment on October 22, 1844. The first angel’s message was the command to Ahab to call all of Israel to Carmel.
Şol üç ýarym ýyl 538-nji ýyldan 1798-nji ýyla çenli Týatira döwrüniň taryhyny aňladýar. 1798-nji ýylda, guraklyk döwrüniň ahyrynda, Ylýas Ahaby Karmel dagyna çagyrýar. Birinji perişdäniň habary 1844-nji ýylyň 22-nji oktýabrynda Hudaýyň höküm sagadynyň gelendigini yglan etdi. Birinji perişdäniň habary Ahaba ähli Ysraýyly Karmel dagyna ýygnamagy buýran buýrukdy.
And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel’s table. So Ahab sent unto all the children of Israel, and gathered the prophets together unto mount Carmel. 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 18:17–21.
Ahap Ylýasy göreninde şeýle boldy: Ahap oňa: «Ysraýyly biynjalyk edýän senmi?» diýdi. Ol bolsa jogap berip diýdi: «Ysraýyly biynjalyk eden men däl; eýsem sen we kakaň öýi şeýle etdiňiz, çünki Rebbiň buýruklaryny terk etdiňiz we sen Baallaryň yzyndan gitdiň. Indi bolsa adam iberip, tutuş Ysraýyly Karmel dagyna, şeýle hem Izebeliň saçagyndan iýýän Baalyň dört ýüz elli pygamberini we agaçlyklaryň dört ýüz pygamberini meniň ýanyma ýygnat». Şeýlelikde Ahap tutuş Ysraýyl ogullaryna habar iberdi we pygamberleri Karmel dagyna ýygnady. Ylýas ähli halka golaýlap diýdi: «Haçana çenli iki pikiriň arasynda ikirjiňlenip durarsyňyz? Eger Reb Hudaý bolsa, Onuň yzyndan gidiň; emma eger Baal bolsa, onda onuň yzyndan gidiň». Emma halk oňa bir söz hem jogap bermedi. 1 Patyşalar 18:17–21.
All Israel was gathered to Carmel in the time of Elijah, which in turn represented William Miller’s history when the three churches of Revelation chapter three were gathered together. The church that had initially fled into the wilderness in 538 to escape the persecution of Jezebel, as represented by the church of Thyatira, came out of the wilderness as the generation that was to be confronted with the message of Elijah, represented by William Miller. The earth beast then opened its mouth and swallowed up the flood of persecution that had been sent against her for twelve hundred and sixty years.
Ähli Ysraýyl Ylýasyň döwründe Karmela ýygnandy; bu bolsa öz gezeginde, Ylham kitabynyň üçünji babyndaky üç ybadathananyň bir ýere ýygnanan pursatynda, William Milleriň taryhyny alamatlandyrýardy. Ilkibaşda Iezebeliň yzarlamasyndan gutulmak üçin 538-nji ýylda çöle gaçan ybadathana — Týatira ybadathanasy arkaly şekillendirilişi ýaly — William Miller arkaly şekillendirilen Ylýasyň habary bilen ýüzbe-ýüz bolmaly nesil hökmünde çölden çykdy. Soňra ýerden çykan haýwan agzyny açyp, on iki ýüz altmyş ýylyň dowamynda oňa garşy iberilen yzarlama joşgunyny ýuwutdy.
And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:16.
Ýer aýala kömek etdi; ýer agzyny açyp, aždarhanyň öz agzyndan çykaryp goýberen joşgunly silini ýuwutdy. Ylham 12:16.
In prophecy the “speaking of a nation” is the action of its legislative and judicial authorities, and in 1789 the United States established the divine document that is the Constitution of the United States, thus protecting the rights and freedom necessary to provide protection from the persecution of both the kings of Europe and the apostate Catholic church.
Pygamberlikde «bir milletiň geplemegi» onuň kanun çykaryjy we kazyýet häkimiýetleriniň hereketidir; 1789-njy ýylda bolsa Amerikanyň Birleşen Ştatlary Amerikanyň Birleşen Ştatlarynyň Konstitusiýasy bolan ilahi resminamany döredip, şeýlelikde Ýewropanyň patyşalarynyň hem-de dinden dönen Katolik ybadathanasynyň yzarlamalaryndan goragy üpjün etmek üçin zerur bolan hukuklary we azatlygy gorady.
“The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.
“Milletiň geplemegi onuň kanun çykaryjy we kazyýet häkimiýetleriniň hereketidir.” Uly göreş, 443.
In 1789, just before the beginning of the United States’ prophetic role as the sixth kingdom of Bible prophecy began, it spake as a Lamb, but at the Sunday law it will speak as a dragon.
1789-njy ýylda, Mukaddes Kitabyň pygamberlikdäki altynjy patyşalygy hökmünde Amerikanyň Birleşen Ştatlarynyň pygamberlikdäki wezipesi başlanmazyndan edil öň, ol Guzujyk ýaly gepledi, emma ýekşenbe kanunynda ol aždarha ýaly geplejekdir.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.
Soňra men ýeriň içinden çykyp gelýän başga bir wagşy haýwany gördüm; onuň guzynyňky ýaly iki şahy bardy, emma ol aagondarha ýaly gepleýärdi. Ylham 13:11.
The beginning and ending of the earth beast are marked by its speaking. In 1798, Ahab calls all of Israel to Mount Carmel where Elijah is going to set forth a test to prove to those watching whether the God of the Hebrews or the god of Jezebel is the true God. Jezebel had four hundred and fifty prophets of Baal and four hundred prophets of the grove. The false god Baal was a male deity and the false god Ashtaroth was a female deity.
Ýerden çykan wagşy haýwanyň başlangyjy we soňy onuň geplemegi bilen bellidir. 1798-nji ýylda Ahap tutuş Ysraýyly Karmel dagyna çagyrýar; şol ýerde Eliýa syn edýänlere ýewreýleriň Hudaýynyňmy ýa-da Izebeliň hudaýynyňmy hakyky Hudaýdygyny subut etmek üçin bir synagy öňe sürjek bolýar. Izebeliň dört ýüz elli Baal pygamberi we dört ýüz agaçlygyň pygamberi bardy. Ýalan hudaý Baal erkek jynsly bir hudaýdy, ýalan hudaý Aştarot bolsa aýal jynsly bir hudaýdy.
Those two classes of false prophets represent the combination of church and state, for in prophecy when a man and woman are represented together, the woman represents a church and the man the state. Elijah was outnumbered eight hundred and fifty to one as he confronted the unholy combination of church and state, as represented by the female and male false deities and also by the marriage of Ahab and Jezebel. Ahab and Jezebel’s illustration of church and state represent the corruption of the horn of Republicanism and Baal and Ashtaroth represent the corruption of the Protestant horn.
Ýalançy pygamberleriň şol iki topary ybadathana bilen döwletiň birleşmesini aňladýar; çünki pygamberlikde erkek bilen aýal bilelikde görkezilende, aýal ybadathanany, erkek bolsa döwleti aňladýar. Eliýas mukaddes däl ybadathana bilen döwletiň birleşmesine garşy duranda, ýagny aýal we erkek ýalan hudaýlar arkaly, şeýle hem Ahab bilen Izebeliň nikasy arkaly görkezilen şol birleşmä garşy çykanda, birine garşy sekiz ýüz elli adam bilen azlykda galdy. Ahab bilen Izebeliň ybadathana bilen döwlet baradaky mysaly respublikançylygyň şahynyň bozulmagyny aňladýar, Baal bilen Aştarot bolsa protestant şahynyň bozulmagyny aňladýar.
The issue was Elijah’s protest against the corrupt religion represented by Thyatira in Revelation chapter two. Elijah represented a Protestant, for the only definition of Protestant is someone who protests against Rome. Elijah’s protest represents a protest against the combination of church and state that is accomplished by the unholy alliance between a corrupted state with a corrupted church.
Meselä Wahýnyň ikinji babyndaky Týatiranyň şekillendirýän bozuk dinine garşy Ylýasyň bildiren garşylygy boldy. Ylýas protestanty şekillendirýärdi, çünki protestantyň ýeke-täk kesgitlemesi Rime garşy çykýan adamdyr. Ylýasyň garşylygy bozulyp giden döwlet bilen bozulyp giden buthananyň mukaddes däl ylalaşygy arkaly amala aşyrylýan buthana bilen döwletiň birleşmegine garşy çykmagy şekillendirýär.
Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. Revelation 2:20–22.
Ýöne saňa garşy birnäçe zatlarym bar: çünki sen özüni pygamber aýal diýip atlandyrýan şol Izebeliň Meniň hyzmatkärlerime zyna etmegi we butlara bagyşlanan zatlardan iýmegi öwretmegine hem-de olary azdyrmagyna ýol berýärsiň. Men oňa öz zynasyndan toba etmegi üçin wagt berdim, emma ol toba etmedi. Ine, Men ony düşege salarýaryn, onuň bilen zyna edýänleri-de, eger öz işlerinden toba etmese, uly muşakgata taşlaryn. Ylham 2:20–22.
Eating represents the message you accept, and a message that is sacrificed to idols represents the doctrines of Catholicism, the very symbol of the abominable worship of idols. God’s people in the Dark Ages had come to accept many of the pagan doctrines of Catholicism, and especially the worship of the sun.
Iýmek kabul edýän habaryňyzy aňladýar, butlara gurban edilen habar bolsa katolisizmiň taglymatlaryny, ýagny nejis butparaz ybadatynyň hut öz nyşanyny aňladýar. Garaňky asyrlarda Hudaýyň halky katolisizmiň köp sanly butparaz taglymatlaryny, aýratyn-da güneşe sežde etmegi kabul edipdi.
Fornication is an unlawful relationship and prophetically represents the very essence of what the Constitution prohibits; the combination of church and state. Ahab was in an unlawful relationship with Jezebel, for as a king of Israel he was not to marry a heathen princess. Jesus identified John the Baptist as Elijah, and John also confronted the same unholy relationship when he rebuked Herod for marrying Herodias, his brother’s wife.
Zyna haram gatnaşyklarydyr we pygamberlik taýdan Konstitusiýanyň gadagan edýän zadynyň hut özenini, ýagny ybadathana bilen döwletiň birleşmegini aňladýar. Ahap Izebelle bilen haram gatnaşykda bolupdy, çünki Ysraýylyň patyşasy hökmünde onuň butparaz bir şazada gyzyna öýlenmegi bolmaly däldi. Isa Çokundyryjy Ýahýany Ylýas diýip tanatdy, we Ýahýa hem şol bir mukaddes däl gatnaşyga garşy çykyp, Hirodyň doganynyň aýaly Hirodiýa öýlenendigini ýazgarypdy.
For Herod had laid hold on John, and bound him, and put him in prison for Herodias’ sake, his brother Philip’s wife. For John said unto him, It is not lawful for thee to have her. Matthew 14:3, 4.
Çünki Hirodes Ýahýany tutupdy, daňypdy we dogany Filipiň aýaly Hirodiýa sebäpli ony zyndana salypdy. Sebäbi Ýahýa oňa: «Ony aýal edip almagyň saňa halal däldir» diýipdi. Matta 14:3, 4.
Elijah’s confrontation with Ahab and Jezebel prefigured John’s confrontation with Herod and Herodias for both relationships represented an unlawful relationship of church and state. Together they represent the Elijah message of the one hundred and forty-four thousand who confronts the papacy (Jezebel & Herodias), the ten kings that represent the United Nations (Ahab & Herod) and the United States that represents the false prophet (the false prophets of Carmel and Salome, Herodias’ daughter).
Ylýasyň Ahab we Izebele garşy çykmagy, Ýahýanyň Hirod we Hirodiýa garşy çykmagyny öňünden şekillendirýärdi, çünki bu iki gatnaşyk hem ybadathananyň döwlet bilen kanunsyz gatnaşyklaryny aňladýardy. Olar bilelikde papaluga (Izebel we Hirodiýa), Birleşen Milletler Guramasyny aňladýan on patyşa (Ahab we Hirod) we ýalan pygamberi aňladýan Amerikanyň Birleşen Ştatlaryna (Karmeldäki ýalan pygamberler we Hirodiýanyň gyzy Salome) garşy çykýan ýüz kyrk dört müňüň Ylýas habaryny aňladýarlar.
The prophetic setting at Carmel includes the defense by Elijah of the Constitution of the United States, which enshrines the principle of the separation of church and state.
Karmeldäki pygamberlik wakasynyň çäklerinde, Illýas tarapyndan ybadathana bilen döwletiň aýrylygyny ýörelge hökmünde berkidýän Amerika Birleşen Ştatlarynyň Konstitusiýasynyň goralmagy hem bar.
And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. 1 Kings 18:17, 18.
Şeýle boldy: Ahap Eliýany gören wagty, Ahap oňa diýdi: «Ysraýyly bulaşdyrýan senmi?» Ol bolsa jogap berdi: «Men Ysraýyly bulaşdyrmadym; eýsem sen we ataňyň öýi bulaşdyrdyňyz, çünki siz Rebbiň buýruklaryny terk etdiňiz, sen bolsa Baallaryň yzyna düşdüň». 1 Patyşalar 18:17, 18.
The Constitution established that the two horns of Republicanism and Protestantism would always stay separate from each other. But Revelation identifies that when the United States ultimately speaks as a dragon, it will do so when the apostate churches of the United States take control and combine with the apostate government.
Konstitusiýa respublikançylygyň we protestantçylygyň iki şahynyň hemişe biri-birinden aýry galjakdygyny berkitdi. Emma Ylham kitaby Amerikanyň Birleşen Ştatlary ahyrsoňy aždarha ýaly geplände, munuň Amerikanyň Birleşen Ştatlarynyň dinden çykan ybadathanalary dolandyryşy öz eline alanda we dinden çykan hökümet bilen birleşende boljakdygyny görkezýär.
“But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.
“Emma ‘haýwana degişli şekil’ nämedir? we ol nähili emele getirilmelidir? Şekil iki şahly haýwan tarapyndan ýasalýar we ol haýwana degişli bir şekildir. Şeýle hem ol haýwanyň şekili diýlip atlandyrylýar. Şeýlelikde, şekiliň nähili bolandygyny we onuň nähili emele getirilmelidigini bilmek üçin, biz haýwanyň öz häsiýetlerini — papalygy — öwrenmelidiris.
“When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.
“Ilkinji ybadathana Hoş Habaryň sadalygyndan ýüz öwrüp, butparaz däp-dessurlary we adatlary kabul etmek arkaly bozulanda, ol Hudaýyň Ruhuny we gudratyny ýitirdi; halkyň wyždanlaryna gözegçilik etmek üçin bolsa, dünýewi häkimiýetiň goldawyny gözledi. Munuň netijesi papalyk boldy — döwletiň häkimiýetine gözegçilik edýän we ony öz maksatlaryny ilerletmek üçin, aýratyn-da ‘bidgatçylygy’ jezalandyrmak maksady bilen ulanýan ybadathana. Amerikanyň Birleşen Ştatlarynyň haýwana bir şekil döretmegi üçin, dini häkimiýet raýat hökümetine şeýle bir derejede gözegçilik etmeli welin, döwletiň ygtyýary hem ybadathana tarapyndan öz maksatlaryny amala aşyrmak üçin ulanylar.” The Great Controversy, 443.
Elijah at Mount Carmel represented the work of the Millerites, and the Millerites were established as the true prophet in contrast with those that had recently come out from under the influence of Catholicism, but chose through their rejection of the light of the first angel to return to Rome. Thus, the second angel’s message in the spring of 1844 consisted of identifying the Protestant denominations as daughters of Babylon, and the Millerites as the genuine Protestant horn.
Karmel dagyndaky Ylýas Milleritleriň işini alamatlandyrýardy, we Milleritler ýakynda Katolisizmiň täsirinden çykyp, emma birinji perişdäniň nuruny ret etmek arkaly Rime dolanmagy saýlanlara garşy hak pygamber hökmünde goýuldy. Şeýlelikde, 1844-nji ýylyň ýazyndaky ikinji perişdäniň habary Protestant mezheplerini Babylyň gyzlary hökmünde, Milleritleri bolsa hakyky Protestant şahasy hökmünde kesgitlemekden ybarat boldy.
When God brought ancient Israel out of the slavery of Egypt and through the waters of the Red Sea, He initiated a progressive testing process that began with the test of the heavenly manna.
Hudaý gadymy Ysraýyly Müsürüň gulçulygyndan çykaryp, Gyzyl deňziň suwlarynyň içinden geçirende, Ol asman mannasy synagy bilen başlanan yzygiderli synag işini başlatdy.
“Upon us is shining the accumulated light of past ages. The record of Israel’s forgetfulness has been preserved for our enlightenment. In this age God has set His hand to gather unto Himself a people from every nation, kindred, and tongue. In the advent movement He has wrought for His heritage, even as He wrought for the Israelites in leading them from Egypt. In the great disappointment of 1844 the faith of His people was tested as was that of the Hebrews at the Red Sea.” Testimonies, volume 8, 115, 116.
Geçen asyrlaryň ýygnanan nury biziň üstümize saçýar. Ysraýylyň unutganlygynyň ýazgysy biziň nurlanmagymyz üçin saklanyp galnandyr. Şu döwürde Hudaý Özüne her milletden, her urugdan we her dilden bir halky ýygnamak üçin elini uzatdy. Geljek hereketinde Ol Öz mirasy üçin iş etdi, edil ysraýyllylary Müsürden çykaryp gelende iş edişi ýaly. 1844-nji ýylyň beýik lapykeçliginde Onuň halkynyň imany, Gyzyl deňziň ýanynda ýewreýleriňki synalşy ýaly, synaldy.” Testimonies, 8-nji tom, 115, 116.
The disappointment of October 22, 1844, led to the understanding of the heavenly sanctuary, which then presented the test of the Sabbath just as the test of the manna became the first of a series of ten tests for ancient Israel.
1844-nji ýylyň 22-nji oktýabryndaky lapykeçlik asmandaky mukaddes jaýa düşünilmegine getirip çykardy; şol mukaddes jaý hem, manna baradaky synag gadymy Ysraýyl üçin on sany synagyň tapgyryndaky birinjisi bolşy ýaly, soňra Sabat synagyny ýüze çykardy.
“The Lord gave me the following view in 1847, while the brethren were assembled on the Sabbath, at Topsham, Maine.
Reb maňa 1847-nji ýylda, doganlar Meýniň Topşam şäherinde Şenbe güni ýygnanan mahaly, aşakdaky görnüşi berdi.
“We felt an unusual spirit of prayer. And as we prayed the Holy Ghost fell upon us. We were very happy. Soon I was lost to earthly things and was wrapped in a vision of God’s glory. I saw an angel flying swiftly to me. He quickly carried me from the earth to the Holy City. In the city I saw a temple, which I entered. I passed through a door before I came to the first veil. This veil was raised, and I passed into the holy place. Here I saw the altar of incense, the candlestick with seven lamps, and the table on which was the shewbread. After viewing the glory of the holy, Jesus raised the second veil and I passed into the holy of holies.
“Biz adaty däl doga ruhuny duýduk. Biz doga edýärkäk, Mukaddes Ruh üstümize indi. Biz örän begendik. Tiz wagtdan men ýer ýüzüne degişli zatlardan üzňeleşdim we Hudaýyň şöhratynyň görnüşine gurşaldym. Men bir perişdäniň maňa tarap örän çalt uçup gelýändigini gördüm. Ol meni derrew ýer ýüzünden Mukaddes Şähere alyp gitdi. Şäherde men bir ybadathana gördüm, men onuň içine girdim. Men birinji perde ýetmezimden öň bir gapydan geçdim. Bu perde ýokary galdyryldy, men-de mukaddes ýere girdim. Şol ýerde men hoşboý ysly tütetginiň gurbanlyk sypasyny, ýedi çyraçyra bilen şemdany we üstünde hödür çörekleri goýlan saçagy gördüm. Mukaddes ýeriň şöhratyna syn edenimden soň, Isa ikinji perdäni ýokary galdyrdy, men-de iň mukaddes ýere girdim.
“In the holiest I saw an ark; on the top and sides of it was purest gold. On each end of the ark was a lovely cherub, with its wings spread out over it. Their faces were turned toward each other, and they looked downward. Between the angels was a golden censer. Above the ark, where the angels stood, was an exceeding bright glory, that appeared like a throne where God dwelt. Jesus stood by the ark, and as the saints’ prayers came up to Him, the incense in the censer would smoke, and He would offer up their prayers with the smoke of the incense to His Father. In the ark was the golden pot of manna, Aaron’s rod that budded, and the tables of stone which folded together like a book. Jesus opened them, and I saw the Ten Commandments written on them with the finger of God. On one table were four, and on the other six. The four on the first table shone brighter than the other six. But the fourth, the Sabbath commandment, shone above them all; for the Sabbath was set apart to be kept in honor of God’s holy name. The holy Sabbath looked glorious—a halo of glory was all around it. I saw that the Sabbath commandment was not nailed to the cross. If it was, the other nine commandments were; and we are at liberty to break them all, as well as to break the fourth. I saw that God had not changed the Sabbath, for He never changes. But the pope had changed it from the seventh to the first day of the week; for he was to change times and laws.” Early Writings, 32.
“Iň mukaddes ýerde men bir sandygy gördüm; onuň ýokarsy we gapdallary iň arassa altyn bilendi. Sandygyň her iki ujunda bir ajaýyp kerup bardy, olaryň ganatlary onuň üstüne ýaýrap durdy. Ýüzleri biri-birine tarap öwrülendi, özleri bolsa aşak seredýärdiler. Perişdeleriň arasynda altyn tütetgi gapy bardy. Perişdeleriň duran ýerinde, sandygyň üstünde, Hudaýyň ýaşaýan tagtyna meňzeýän çäksiz nurana şöhrat bardy. Isa sandygyň ýanynda durýardy, mukaddesleriň doga-dilegleri Oňa ýokarlanan wagty, tütetgi gapdaky hoşboý tüsse çykýardy, Ol hem olaryň doga-dileglerini şol hoşboý tüsse bilen bile Atasyna hödür edýärdi. Sandygyň içinde mannaly altyn küýze, pyntyk atan Harunyň hasasy we kitap ýaly ýapylýan daş tablisalar bardy. Isa olary açdy, men olaryň üstünde Hudaýyň barmagy bilen ýazylan On tabşyrygy gördüm. Bir tablisada dört, beýlekisinde bolsa alty bardy. Birinji tablisadaky dört tabşyryk beýleki altysyna garanda has-da ýagty şöhle saçýardy. Emma dördünjisi, Sabat baradaky tabşyryk, olaryň hemmesinden hem artykmaç şöhle saçýardy; çünki Sabat Hudaýyň mukaddes adynyň hormatyna saklansyn diýip aýratyn bellenipdi. Mukaddes Sabat şöhratly görünýärdi — onuň daş-töweregini şöhrat halosy gurşap alýardy. Men Sabat baradaky tabşyrygyň haça çüýlenmändigini gördüm. Eger ol çüýlenen bolsa, beýleki dokuz tabşyryk hem çüýlenendir; onda biz dördünjini bozmakda nähili erkin bolsak, olaryň hemmesini bozmakda hem şonça erkindiris. Men Hudaýyň Sabaty üýtgetmändigini gördüm, çünki Ol hiç wagt üýtgemeýär. Emma papa ony hepdäniň ýedinji gününden birinji gününe geçirip üýtgedipdi; çünki wagtlary we kanunlary üýtgetmeli boljak şol adamdy.” Early Writings, 32.
When the Protestants came out of the Dark Ages in 1798 and the book of Daniel was unsealed, the sixth kingdom of Bible prophecy, the two-horned earth beast of Revelation thirteen began its march through prophetic history. Protestantism was founded upon the sacred document called the Holy Bible and Republicanism was founded upon the sacred document called the Constitution. God had brought His church in the wilderness out of the Dark Ages, but just as with ancient Israel during the Egyptian period of slavery the Sabbath commandment had been forgotten. As Israel crossed the Red Sea on its way to the giving of the law at Sinai, modern Israel crossed the Atlantic on its way to October 22, 1844, where the law would once again be revealed. The Lord was once again raising up a people who would be the depositaries of His law, the depositaries of His prophetic revelations and who would carry the mantle of Protestantism. Ancient Israel was given the two tables of the Ten Commandments as the symbol of their work to be the depositaries of His law, and modern Israel was given the two tables of Habakkuk as the symbol of their work as depositaries of His prophetic Word.
Protestantlar 1798-nji ýylda Garaňky Asyrlardan çykyp, Danyýel kitaby möhürinden açylanda, Mukaddes Ýazgynyň pygamberliklerinde görkezilen altynjy patyşalyk, Ylham kitaby on üçinji bapdaky iki şahly ýer haýwany pygamberlik taryhyndaky ýörişine başlady. Protestantizm Mukaddes Injil diýlip atlandyrylýan mukaddes resminama esasynda bina edildi, Respublikalaşmak bolsa Konstitusiýa diýlip atlandyrylýan mukaddes resminama esasynda bina edildi. Hudaý Öz ybadathanasyny çölde Garaňky Asyrlardan çykarypdy, emma gadymy Ysraýylyň Müsürdäki gulçulyk döwründe bolşy ýaly, Sabat baradaky buýruk unudylypdy. Ysraýyl Sinaýda kanunyň berilmegine tarap barýarka Gyzyl deňzi kesip geçişi ýaly, häzirki zaman Ysraýyly hem kanunyň ýene-de bir gezek aýan ediljek ýeri bolan 1844-nji ýylyň 22-nji oktýabryna tarap barýarka Atlantik ummany kesip geçdi. Reb Öz kanunynyň amanatçylary, Öz pygamberlik aýanlyklarynyň amanatçylary boljak hem-de Protestantizmiň donuny göterjek bir halky ýene-de galdyrypdy. Gadymy Ysraýyla Öz kanunynyň amanatçylary bolmak işiniň nyşany hökmünde On Sargydyň iki daşy berildi, häzirki zaman Ysraýylyna bolsa Öz pygamberlik Sözüniň amanatçylary hökmünde olaryň işiniň nyşany bolup Habakukyň iki tagtasy berildi.
Modern Israel was to carry both sets of two tables as it presented the third angel’s message to the world, which is the message proclaimed by those who carry the mantle of Protestantism. The Protestantism that came out of the Dark Ages was then incomplete as was ancient Israel as they crossed through the Red Sea. Protestantism had professed the motto of the Bible and the Bible alone, but had an incomplete understanding of God’s Word through centuries of eating the pagan doctrines of Roman Catholicism (things sacrificed unto idols). God designed that a true Protestant would represent the entire Word of God as symbolized by the “law and the prophets,” the two sets of two tables that represent both the work of God’s people and God’s character. The work of the first angel was to produce a genuine Protestant people that would be both the depositaries of His law and of his prophetic Word.
Häzirki Ysraýyl dünýä üçünji perişdäniň habaryny hödürlän mahaly iki jübüt tabşyrygyň ikisini hem götermeli eken; çünki bu habar protestantçylygyň mantýasyny geýenler tarapyndan yglan edilýän habardyr. Garaňky asyrlardan çykan protestantçylyk, gadymy Ysraýyl Gyzyl deňziniň içinden geçip barýarka nähili doly bolmadyk bolsa, şonuň ýaly ol döwürde doly däldi. Protestantçylyk “Mukaddes Kitap we diňe Mukaddes Kitap” diýen şygary ykrar eden bolsa-da, asyrlar boýy Rim-katolikçylygynyň butlara gurban edilen zatlary ýaly bütparaz taglymatlaryny iýip gelenligi sebäpli, Hudaýyň Sözüne doly däl düşünjä eýedi. Hudaý hakyky protestantyň “kanun we pygamberler” bilen alamatlandyrylyşy ýaly, Hudaýyň Sözüniň bütinligini we Hudaýyň halkynyň işini hem-de Hudaýyň häsiýetini görkezýän iki jübüt tabşyrygyň ikisini hem wekilçilik etmegini niýet edipdi. Birinji perişdäniň işiniň maksady, Onuň kanunynyň hem-de Onuň pygamberlik Sözüniň ynanylan goragçylary boljak hakyky protestant halkyny emele getirmekdi.
“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.
“Hudaý Öz ýygnagyny şu döwürde, gadymy Ysraýyly çagyrşy ýaly, ýerde bir nur bolup durmaga çagyrdy. Hakykatyň kuwwatly gylyjy bilen, birinji, ikinji we üçünji perişdäniň habarlary arkaly, Ol olary ýygnaklardan hem-de dünýäden aýryp, Özüne mukaddes ýakynlyga getirdi. Ol olary Öz kanunynyň amanatçylary etdi we bu zaman üçin pygamberligiň beýik hakykatlaryny olara ynandy. Gadymy Ysraýyla tabşyrylan mukaddes ylahy beýanlar ýaly, bular hem dünýä ýetirilmegi üçin mukaddes bir amanatdyr. Ylham 14-däki üç perişde, Hudaýyň habarlarynyň nuruny kabul edýän we duýduryşy ýeriň uzynlygyna hem ini boýunça bütin ýer ýüzüne ýaňlandyrmak üçin Onuň wekilleri hökmünde öňe çykýan halky aňladýar.” Testimonies, 5-nji tom, 455.
The warning that is to be proclaimed by those who have been identified as the depositaries of the two sets of two tables is against receiving the mark of Catholicism. That protest is against the unlawful relationship of Ahab and Jezebel and was represented by Elijah on Mount Carmel. The giving of the two tables of stone at Mount Sinai typified the giving of Habakkuk’s two tables of cloth in the history of 1842 through 1849. Habakkuk’s two tables are the symbol of the covenant relationship between God and His Protestant people. To reject those tables would be the same as ancient Israel rejecting God’s law.
Iki toplumdan ybarat iki tagtanyň amanatçylary hökmünde kesgitlenenler tarapyndan yglan edilmeli duýduryş, Katolisizmiň nyşanyny kabul etmäge garşydyr. Ol garşylyk Ahabyň we Ýezebeliň kanunsyz gatnaşygyna garşydyr we Karmel dagynda Ylýas arkaly şekillendirilip görkezildi. Sinaý dagynda iki daş tagtanyň berilmegi, 1842-den 1849-njy ýyllara çenli bolan taryhda Habakugyň mata üstündäki iki tagtasynyň berilmeginiň nyşany boldy. Habakugyň iki tagtasy, Hudaý bilen Onuň Protestant halkynyň arasyndaky äht gatnaşyklarynyň nyşanydyr. Şol tagtalary ret etmek, gadymy Ysraýylyň Hudaýyň kanunyny ret etmegi bilen bir zat bolardy.
The Millerites entered into the Most Holy Place and received the light of the Sabbath, but the testing process was yet unfinished. Simultaneously the horn of Republicanism was proceeding through the very same history. And both horns would reach a milestone in their march together in 1863.
Millerçiler Iň Mukaddes Ýere girdiler we Sabat gününiň nuruny kabul etdiler, emma synag prosesi entek tamamlanmandy. Şol bir wagtyň özünde Respublikançylygyň şahasy hem hut şol bir taryhyň içinden geçýärdi. Bu iki şahanyň ikisi-de bilelikdäki ýörişlerinde 1863-nji ýylda bir öwrülişik nokadyna ýetjekdiler.
Miller’s Elijah message produced a progressive purification process with the intended purpose of establishing the Protestant horn and in the identical history the Republican horn was involved with a progressive process of political development. Both horns are on the same earth beast, so they must travel in unison through the entire history of the earth beast.
Milleriň Ylýas habary Protestant şahy esaslandyrmak maksady bilen öňe gidýän bir päkleniş prosesini ýüze çykardy, we şol bir taryhyň özünde Respublikan şahy hem syýasy ösüşiň öňe gidýän prosesi bilen baglydy. Iki şah hem şol bir ýer ýüzüniň janawarynda bolansoň, olar ýer ýüzüniň janawarynyň bütin taryhynyň dowamynda sazlaşykly birlikde hereket etmelidirler.
The first prophetic characteristic of the Republican horn of the earth beast was the action of speaking the Constitution into effect in 1789. In 1798, (the time of the end when the book of Daniel was unsealed), the earth beast would speak for the first time as the sixth kingdom of Bible prophecy. 1798 was the beginning of the United States as the sixth kingdom of Bible prophecy, and the speaking that occurred at the beginning of the earth beast’s history in 1798 would typify the last time the sixth kingdom would speak, and that time is represented as the voice of the dragon. When we consider the laws passed by the Republican horn in the United States in 1798, we should expect to see a typification of the laws that will be passed in conjunction with the Sunday law when the United States speaks as a dragon. As we consider the following four laws, ask yourself if the four laws passed in 1798 have the prophetic signature of Alpha and Omega?
Ýer haýwanyň Respublikan şahasynyň ilkinji pygamberlik häsiýeti 1789-njy ýylda Konstitusiýany güýje girizip geplemegi boldy. 1798-nji ýylda (Danyýel kitabynyň möhri açylan ahyrzaman wagtynda) ýer haýwany Injil pygamberliginiň altynjy patyşalygy hökmünde ilkinji gezek geplärdi. 1798-nji ýyl Birleşen Ştatlaryň Injil pygamberliginiň altynjy patyşalygy hökmünde başlangyjy boldy, we ýer haýwanyň taryhynyň başynda 1798-nji ýylda bolup geçen bu gepleme altynjy patyşalygyň iň soňky gezek geplejek wagtynyň nusgasy bolardy; şol wagt aždarhanyň sesi hökmünde görkezilýär. Birleşen Ştatlarda 1798-nji ýylda Respublikan şahanyň kabul eden kanunlaryna seredenimizde, Birleşen Ştatlar aždarha hökmünde geplände ýekşenbe güni baradaky kanun bilen baglanyşykly kabul ediljek kanunlaryň bir nusgalanmasyny görmäge garaşmalydyrys. Aşakdaky dört kanuna seredýän wagtymyz, özüňizden soraň: 1798-nji ýylda kabul edilen şol dört kanunda Alfa bilen Omeganın pygamberlik möhri barmy?
In 1798, the United States passed several significant laws known as the Alien and Sedition Acts. These acts were a series of four laws passed by the Federalist-controlled Congress and signed into law by President John Adams, the second president of the United States and former vice president of George Washington.
1798-nji ýylda Amerikanyň Birleşen Ştatlary «Gelmişekler we Bunt Haqyndaky Kanunlar» diýlip tanalýan birnäçe möhüm kanunlary kabul etdi. Bu kanunlar Federalistler tarapyndan gözegçilik edilýän Kongres tarapyndan kabul edilen we Amerikanyň Birleşen Ştatlarynyň ikinji prezidenti hem-de Jorj Waşingtonyň öňki wise-prezidenti Prezident Jon Adams tarapyndan güýje girizilen dört kanundan ybaratdy.
The Naturalization Act: This law extended the residency requirement for immigrants to become U.S. citizens from 5 to 14 years. It was aimed primarily at curbing the influence of recent immigrants, who were often aligned with the opposition party, the Democratic-Republicans.
Raýatlyga kabul etmek hakyndaky Kanun: Bu kanun göçüp gelenleriň ABŞ-nyň raýatlary bolmagy üçin zerur bolan ýaşaýyş möhletini 5 ýyldan 14 ýyla çenli uzaltdy. Ol esasan soňky döwürde gelen göçmenleriň täsirini çäklendirmäge gönükdirilipdi; çünki olar köplenç garşylykdaky syýasy partiýa bolan Demokratik-Respublikanlar bilen ugurdaşdylar.
The Alien Friends Act: This act authorized the president to deport non-citizens deemed to be a threat to the security of the United States during peacetime. It allowed the president to detain and deport any non-citizen he considered dangerous.
Daşary ýurtly dostlar baradaky kanun: Bu kanun parahatçylyk döwründe Amerikanyň Birleşen Ştatlarynyň howpsuzlygyna howp hasaplanylýan raýat bolmadyk adamlary prezidentiň deportasiýa etmegine ygtyýar berýärdi. Ol prezidente howply hasap eden islendik raýat bolmadyk adamy tussaglykda saklamaga we deportasiýa etmäge rugsat berýärdi.
The Alien Enemies Act: This law provided for the apprehension, restraint, and deportation of citizens from countries at war with the United States. It was enacted as a precaution during the tense atmosphere of the late 1790s.
Daşary ýurtly duşmanlar baradaky kanun: Bu kanun Amerikanyň Birleşen Ştatlary bilen uruş ýagdaýynda bolan döwletleriň raýatlaryny ele salmak, gözegçilik astynda saklamak we ýurtdan çykarmak üçin göz öňünde tutulypdy. Ol 1790-njy ýyllaryň ahyryndaky dartgynly ýagdaýda öňüni alyş çäresi hökmünde kabul edildi.
The Sedition Act: This is the most controversial of the Alien and Sedition Acts. It made it a criminal offense to publish “false, scandalous, and malicious” writings against the government or its officials, with the intent to defame them or bring them into disrepute. Critics saw this as a direct attack on freedom of speech and the press.
Pitneçilik hakyndaky Kanun: Bu, «Daşary ýurtlular we pitneçilik hakyndaky kanunlaryň» iň jedelli kanunydyr. Ol hökümete ýa-da onuň wezipeli adamlaryna garşy olary ýamanlamak ýa-da abraýdan düşürmek niýeti bilen “ýalan, masgara ediji we ýaman niýetli” ýazgylary çap etmegi jenaýat hasap etdi. Tankytçylar muny söz azatlygyna we metbugat azatlygyna gönüden-göni hüjüm hökmünde gördüler.
The Alien and Sedition Acts were highly controversial and led to significant opposition from Democratic-Republicans, who believed these laws violated fundamental Constitutional rights and targeted their political party. They argued that the laws were an infringement on the First Amendment, which protects freedom of speech and the press. Eventually, these laws played a role in the election of 1800, when Thomas Jefferson and the Democratic-Republicans won the presidency and Congress, leading to the repeal of the Sedition Act.
Daşary ýurtlular we Bidüzgünçilik hakyndaky Kanunlar örän jedelli boldy hem-de bu kanunlaryň Konstitusiýanyň esasy hukuklaryny bozýandygyna we olaryň syýasy partiýasyny nyşana alýandygyna ynanýan Demokratik-respublikaçylaryň düýpli garşylygyny döretdi. Olar bu kanunlaryň söz we metbugat azatlygyny goraýan Birinji Üýtgetmä garşy gelýändigini öňe sürdüler. Ahyrsoňunda, bu kanunlar 1800-nji ýylyň saýlawynda belli bir rol oýnady; şol wagt Thomas Jefferson we Demokratik-respublikaçylar prezidentligi hem-de Kongresi gazandylar, munuň netijesinde Bidüzgünçilik hakyndaky Kanun ýatyryldy.
The Democratic-Republican party believed these laws violated the fundamental rights upheld by the Constitution, and they also believed the laws were targeting the opposing political party. It matters not that these laws were repealed or later expired, the Alpha and Omega illustrates the end with the beginning. In the history where these laws were enacted or “spoke” into law the Federalist party was opposed by a party called Democrat-Republicans. The evolution of the Democrat-Republican party ultimately produces the Republican party. A political party primarily coalesced together based upon an anti-slavery position.
Demokratik-Respublikan partiýasy bu kanunlaryň Konstitusiýa tarapyndan goralan düýpli hukuklary bozýandygyna ynanýardy, şeýle hem olaryň bu kanunlaryň garşydaş syýasy partiýany nyşana alýandygyna ynanjy bardy. Bu kanunlaryň ýatyrylandygy ýa-da soňra güýjüni ýitirendigi möhüm däldir; Alfa we Omega soňuny başlangyç arkaly görkezýär. Bu kanunlaryň kabul edilen, ýa-da kanun hökmünde “geplän” taryhynda Federalist partiýasyna Demokrat-Respublikanlar diýlip atlandyrylýan bir partiýa garşy durýardy. Demokrat-Respublikan partiýasynyň ösüşi ahyrsoňy Respublikan partiýany emele getirýär. Bu, esasan, gulçulyga garşy garaýşa esaslanyp jebisleşen syýasy partiýadyr.
The historians identify 1863 as the very center point of the civil war, a war which was premised upon the issue of slavery. 1863 is also a waymark for the new standard bearers of the Protestant horn, who then rejected the first time-prophecy given to Miller by angels (the prophecy of “seven times” from Leviticus twenty-six). Could it be a simple coincidence that the prophecy of the seven times just happens to be based upon the laws of slavery set forth in the previous chapter of Leviticus? The “curse” identified by the “seven times” was the promise that if the covenant laws of chapter twenty-five were to be disobeyed, Israel would then end its history by returning into the slavery it was taken out of when it began its journey at the Red Sea.
Taryhçylar 1863-nji ýyly gulçulyk meselesine esaslanan raýat urşunyň edil merkezi nokady hökmünde kesgitleýärler. 1863-nji ýyl şol bir wagtda protestant şahynyň täze baýdakdarlary üçin hem bir ýol görkezijisidir; olar şol wagt perişdeler tarapyndan Miller-e berlen ilkinji wagt pygamberligini (“ýedi gezek” baradaky, Levililer 26-daky pygamberligi) ret etdiler. Levilileriň öňki babynda beýan edilen gulçulyk kanunlaryna esaslanýan “ýedi gezek” pygamberliginiň hut şoňa gabat gelmegi diňe ýönekeý tötänlik bolup bilermi? “Ýedi gezek” bilen kesgitlenýän “lagnat”, eger ýigrimi bäşinji babyň äht kanunlaryna boýun bolunmasa, onda Ysraýylyň öz taryhyny Gyzyl deňziň ýanynda ýoluna başlan mahaly çykarylan gulçulygyna gaýdyp barmak bilen tamamlajakdygy baradaky wada bolupdy.
From 1798 to 1863 the political party that was the Democratic–Republican party went through a series of purges or shakings. From 1798 onward, and especially from August 11, 1840 onward through 1863 the Millerite movement went through a series of purges and shakings.
1798-nji ýyldan 1863-nji ýyla çenli Demokratik–Respublikan partiýasy bolan syýasy partiýa birnäçe arassalanmalardan ýa-da sarsdyrylyşlardan geçdi. 1798-nji ýyldan başlap, esasan-da 1840-njy ýylyň 11-nji awgustyndan başlap 1863-nji ýyla çenli Millerit hereketi birnäçe arassalanmalardan we sarsdyrylyşlardan geçdi.
The Democratic-Republican Party, which was one of the early political parties in the United States, did not directly transform into the modern Republican Party as it exists today. Instead, it underwent a series of changes and splits over time, ultimately leading to the formation of several different political parties before the emergence of the Republican Party.
Birleşen Ştatlaryň irki syýasy partiýalarynyň biri bolan Demokratik-Respublikan Partiýa, häzirki wagtda bar bolan döwrebap Respublikan Partiýa gönüden-göni öwrülmedi. Munuň deregine, ol wagtyň geçmegi bilen birnäçe üýtgeşmeleri we bölünişikleri başdan geçirip, ahyrsoňunda Respublikan Partiýa ýüze çykmazdan ozal birnäçe dürli syýasy partiýalaryň emele gelmegine getirdi.
The Democratic-Republican Party, often associated with Thomas Jefferson and James Madison, was founded in the late 18th century as a response to the Federalist Party. The Democratic-Republicans favored a strict interpretation of the Constitution, states’ rights, and agrarian interests.
Demokratik-Respublikan Partiýasy, köplenç Tomas Jefferson we Jeýms Madison bilen baglanyşdyrylýan, XVIII asyryň ahyrlarynda Federalist Partiýa jogap hökmünde esaslandyryldy. Demokratik-Respublikanlar Konstitusiýanyň berk düşündirilişini, ştatlaryň hukuklaryny we agrar bähbitleri goldaýardylar.
However, by the 1820s, the Democratic-Republican Party began to fracture along regional and ideological lines. The primary split occurred during the Era of Good Feelings (1817–1825), when there was a lack of strong opposition to James Monroe’s presidency. This period of political tranquility contributed to the decline of the Democratic-Republican Party. The party eventually split into several factions and evolved into the following political groups:
Muňa garamazdan, 1820-nji ýyllara çenli Demokratik-Respublikan Partiýa sebit we ideologik ugurlar boýunça bölünip başlady. Esasy bölünişik Jeýms Monronyň prezidentligine garşy güýçli oppozisiýanyň ýetmezçilik eden “Ýagşy Duýgular Eýýamy” (1817–1825) döwründe ýüze çykdy. Syýasy asudalygyň bu döwri Demokratik-Respublikan Partiýanyň pese gaçmagyna ýardam etdi. Partiýa ahyrsoňunda birnäçe fraksiýa bölünip, aşakdaky syýasy toparlara öwrüldi:
Democratic Party: The followers of Andrew Jackson, who became the seventh president in 1829, formed the Democratic Party. Jacksonian Democrats supported a strong executive branch, westward expansion, and a broader suffrage for white males.
Demokratik Parti: 1829-njy ýylda ýedinji prezident bolan Endrýu Jeksonyň yzyna eýerenler Demokratik Partiýany döretdiler. Jeksonçy demokratlar güýçli ýerine ýetiriji häkimiýeti, günbatara tarap giňelmegi we akýagyz erkekler üçin saýlaw hukugynyň has giňeldilmegini goldaýardylar.
National Republican Party: This party emerged as a response to Andrew Jackson’s presidency and later merged with other anti-Jackson factions to become the Whig Party. The National Republicans were generally more supportive of a strong federal government and economic development.
Milli Respublikan Partiýa: Bu partiýa Endrýu Jeksonyň prezidentligine jogap hökmünde ýüze çykdy we soňra Jeksone garşy beýleki toparlar bilen birleşip, Wig Partiýasyna öwrüldi. Milli Respublikanlar, umuman alanyňda, güýçli federal hökümeti we ykdysady ösüşi has köp goldaýardylar.
Anti-Masonic Party: This was a short-lived political party that emerged in the 1820s, primarily in response to concerns about the influence of the secretive Masonic fraternity. It absorbed some former Democratic-Republicans.
Antimason partiýasy: Bu 1820-nji ýyllarda ýüze çykan, esasan hem gizlin Mason doganlygynyň täsiri baradaky aladalara jogap hökmünde emele gelen gysga ömürli syýasy partiýa bolupdy. Ol öňki Demokratik-Respublikaçylaryň käbirini öz içine siňdiripdi.
The Whig Party: Formed in the 1830s, the Whigs included former National Republicans, Anti-Masons, and other opposition groups. They were characterized by their opposition to Jacksonian policies, support for a strong federal government, and promotion of industrial and economic development.
Wig partiýasy: 1830-njy ýyllarda döredilen Wigler öňki Milli Respublikanlary, Anti-Masonlary we beýleki oppozision toparlary öz içine alýardy. Olar Jeksonian syýasatlaryna garşy durmaklary, güýçli federal hökümeti goldamaklary hem-de senagat we ykdysady ösüşi ilerletmekleri bilen häsiýetlendirilýärdi.
The modern Republican Party was founded in the 1850s as a direct response to the growing sectional tensions over slavery. It attracted former Whigs, anti-slavery Democrats, Free Soilers, and others who opposed the expansion of slavery into new territories. The first Republican presidential candidate, John C. Fremont, ran in the 1856 election, and the party’s first successful candidate, Abraham Lincoln, was elected in 1860. So, the Republican Party emerged separately from the Democratic-Republican tradition and had a distinct trajectory in American political history.
Häzirki zaman Respublikaçylyk partiýasy 1850-nji ýyllarda gulçulyk meselesi boýunça barha güýçlenýän sebitara dartgynlylyga göni jogap hökmünde döredildi. Ol öňki Wigleri, gulçulyga garşy demokratlary, Free Soil hereketiniň tarapdarlaryny we gulçulygyň täze territoriýalara ýaýradylmagyna garşy bolan beýleki toparlary özüne çekdi. Respublikaçy partiýanyň ilkinji prezidentlige dalaşgäri Jon C. Fremont 1856-njy ýylyň saýlawlaryna gatnaşdy, partiýanyň ilkinji üstünlik gazanan dalaşgäri Abraham Lincoln bolsa 1860-njy ýylda saýlandy. Şeýlelikde, Respublikaçylyk partiýasy Demokratik-Respublikaçylyk däbinden aýratynlykda ýüze çykdy we Amerikanyň syýasy taryhynda özboluşly ösüş ýoluna eýe boldy.
By 1860, the Republican party elected its first president. It was based upon a coalition of political parties that were opposed to slavery. In 1863 the Emancipation Proclamation “spoke” slavery out of existence. In 1863 the Republican horn, then represented by the Republican party “spoke” slavery out of existence, while the Protestant horn ceased to be a movement and became the Seventh-day Adventist church. The movement of the Millerites legally and officially ended in May of 1863, and in that year Moses’ oath, the prophecy of slavery was rejected. He that has an ear, let him hear.
1860-njy ýyla çenli Respublikan partiýa özüniň ilkinji prezidentini saýlap çykardy. Ol gulçulyga garşy bolan syýasy partiýalaryň koalisiýasyna esaslanýardy. 1863-nji ýylda Azat Etmek baradaky Jarnama gulçulygyň barlygyny “sözläp” ýok etdi. 1863-nji ýylda şol wagt Respublikan partiýa tarapyndan wekilleşdirilen respublikan şah gulçulygyň barlygyny “sözläp” ýok etdi, şol bir wagtda protestant şah herekete bolmagyny bes edip, Ýedinji günüň Adventist ybadathanasyna öwrüldi. Milleritleriň hereketi 1863-nji ýylyň maý aýynda kanuny we resmi taýdan tamamlandy, şol ýylda hem Musanyň kasamy, gulçulyk baradaky pygamberlik ret edildi. Gulagy bolan eşitsin.
At this point it might be informative to provide a brief overview of the “oath of Moses” as labelled by the prophet Daniel.
Şu noktada, pygamber Danyýel tarapyndan atlandyrylyşy ýaly, “Musananyň ant içişi” barada gysgaça umumy syn bermek peýdaly bolup biler.
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.
Hawa, bütin Ysraýyl Seniň kanunyňy bozdy, hatda Seniň sesiňe gulak asmaz ýaly ýüz öwürdi; şonuň üçin hem, Hudaýyň hyzmatkäri Musaň kanunynda ýazylan nälet hem-de ant içmek bize döküldi, çünki biz Oňa garşy günä etdik. Daniel 9:11.
William Miller who was guided by Gabriel and other angels as he studied the Word of God, was first led to the “seven times” of Leviticus twenty-six. Miller’s testimony is that in his study of the Bible, he began in the book of Genesis and therefore he obviously came to Leviticus well before he reached the twenty-three hundred years of Daniel chapter eight and verse fourteen. He exclusively used the Bible and a Cruden’s concordance.
Hudaýyň Sözüni öwrenen mahaly Jebraýyl we beýleki perişdeler tarapyndan ugrukdyrylan William Miller ilki bilen Lewiler kitabyň ýigrimi altynjy babyndaky “ýedi wagta” getirildi. Milleriň öz şaýatlygy boýunça, ol Mukaddes Kitaby öwrenişinde Barlyk kitabyndan başlapdyr, şonuň üçin hem, düşnüklidir, Daniel kitabynyň sekizinji baby, on dördünji aýatyndaky iki müň üç ýüz ýyl meselesine ýetmezinden has öň Lewiler kitabyna gelipdir. Ol diňe Mukaddes Kitaby we Cruden-iň konkordansiýasyny ulanypdyr.
Cruden’s concordance has no references to the Hebrew or Greek words that were thereafter translated into the English of the King James Bible. Miller considered the “context” of the passage he was studying to guide his understanding of a word or passage of Scripture. When it came to his understanding of the “seven times” it is very simple to see the context for the “seven times” of chapter twenty-six of Leviticus is chapter twenty-five.
Krudenyň konkordansiýasynda soňra King James Injiline iňlis dilinde terjime edilen ýewreýçe ýa-da grekçe sözlere hiç hili salgylanma ýokdur. Miller Mukaddes Ýazgynyň bir sözüne ýa-da bölegine düşünmekde özüniň öwrenýän böleginiň “kontekstine” ýol görkeziji hökmünde garady. Onuň “ýedi wagt” baradaky düşünjesine gelende bolsa, Lewiler kitabynyň ýigrimi altynjy babyndaky “ýedi wagt” üçin kontekstiň ýigrimi bäşinji bapdygyny görmek örän ýönekeýdir.
Chapter twenty-five outlines the resting of the land, the Jubilee and the rules of slavery. The rules of chapter twenty-five are part of “the law of Moses the servant of God” that produces a blessing if obeyed and a “curse” if disobeyed. In chapter twenty-six the curse of the “seven times” equates to twenty-five hundred and twenty years and is set forth in the obvious context of the rules of the land resting and the principles of slavery. In chapter twenty-six the punishment is called the “quarrel of my covenant.”
Ýigrimi bäşinji bap ýeriň dynç alşyny, Ýubileýi we gulçulyk baradaky düzgünleri beýan edýär. Ýigrimi bäşinji babyň düzgünleri, berjaý edilse bereket öndürýän, berjaý edilmedik ýagdaýynda bolsa “lagnat” getirýän “Hudaýyň hyzmatkäri Musanyň kanunynyň” bir bölegidir. Ýigrimi altynjy bapda “ýedi gezek” diýlen lagnat iki müň bäş ýüz ýigrimi ýyla deňleşdirilýär we ol ýeriň dynç alşy baradaky düzgünleriň hem-de gulçulygyň ýörelgeleriniň aýdyň mazmunynda beýan edilýär. Ýigrimi altynjy bapda jeza “Meniň ähtimiň dawasy” diýlip atlandyrylýar.
Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.
Şonda Men hem size garşy giderin we günäleriňiz üçin sizi ýene-de ýedi esse jezalandyraryn. Ähtimiň dawasynyň öçüni aljak gylyjy üstüňize getirerin; şäherleriňiziň içine ýygnananyňyzda, araňyza ýokanç keseli ibererin; siz hem duşmanyň eline tabşyryljaksyňyz. Leviticus 26:24, 25.
In context the “covenant” that God has a “quarrel” over would be the covenant previously cited in chapter twenty-five. The punishment of the seven times is called the “quarrel of” God’s “covenant” and the “curse” attached to it is that Israel would be “delivered into the hand of their” enemies, and once in the enemies’ land, (as Daniel was) Israel would become the slaves of their enemies.
Mazmuna görä, Hudaýyň üstünde “dawasy” bolan “ähdi” ýigrimi bäşinji bapda öň sitata getirilen şol äht bolardy. Ýedi esse jeza Hudaýyň “ähdiniň dawasy” diýlip atlandyrylýar, oňa degişli “nägilelik” bolsa, Ysraýylyň “duşmanlarynyň eline tabşyryljakdygy”dyr; duşmanlaryň ýurdunda bolansoň, (Danyýel ýaly) Ysraýyl duşmanlarynyň gullaryna öwrülerdi.
When Moses recorded Leviticus twenty-six ancient Israel had just been delivered from the slavery of Egypt and the principles of slavery represented in chapter twenty-five would bring either a blessing or a curse. Ancient Israel never practiced the rules of the Jubilee and ultimately both the northern and southern kingdoms were scattered for “seven times” in fulfillment of what Daniel called the “curse of Moses.”
Musa Levililer kitabynyň ýigrimi altynjy babyň sözlerini ýazga geçirende, gadymy Ysraýyl ýaňy-ýakynda Müsüriň gulçulygyndan halas edilipdi, hem-de ýigrimi bäşinji bapda beýan edilen gulçulyk ýörelgeleri ýa bereketi, ýa-da näleti getirjekdi. Gadymy Ysraýyl Ýubileýiň düzgünlerini hiç wagt berjaý etmedi, we ahyrsoňy Demirgazyk hem Günorta patyşalyklary Daniýeliň “Musanyň näleti” diýip atlandyran zady ýerine ýetip, “ýedi esse” üçin dargadyldy.
The covenant relationship between God and Israel which had begun with their slavery in Egypt, ended with their slavery to Assyria and Babylon. The “seven times” against the northern kingdom ended in 1798, and “seven times” against the southern kingdom ended in 1844. The starting point for the two periods of seven times is marked in Isaiah chapter seven with a prophecy of sixty-five years that was proclaimed by Isaiah to king Ahaz of Judah in 742 BC.
Müsürdäki gulçulyklary bilen başlan Hudaý bilen Ysraýylyň arasyndaky äht gatnaşyklary, olaryň Assiriýa we Wawilona gul edilmegi bilen tamamlandy. Demirgazyk patyşalyga garşy bolan “ýedi wagt” 1798-nji ýylda tamamlandy, günorta patyşalyga garşy bolan “ýedi wagt” bolsa 1844-nji ýylda tamamlandy. Bu iki sany ýedi wagt döwri üçin başlangyç nokat b.e. öň 742-nji ýylda Ýeşeýa pygamber tarapyndan Ýahuda patyşasy Ahaza yglan edilen altmyş bäş ýyllyk pygamberlik bilen Ýeşeýa kitabynyň ýedinji babynda görkezilýär.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
Çünki Siriýanyň başy Şamdyr, Şamyň başy bolsa Rezindir; altmyş bäş ýylyň içinde Efraýym halk bolmaz ýaly syndyrylar. Efraýymyň başy Samariýadyr, Samariýanyň başy bolsa Remalýanyň ogludyr. Eger iman etmeseňiz, elbetde berkarar bolmarsyňyz. Işaýa 7:8, 9.
Isaiah had identified that “within” sixty-five years from the time when the prophecy was set forth in 742 BC, the northern kingdom would be broken. Nineteen years later in 723 BC the northern kingdom of Israel was taken into slavery by the king of Assyria and forty-six years later the king of Babylon took the southern kingdom of Judah into slavery in 677 BC. The prophecy of sixty-five years produces six historical waymarks. The first is 742 BC when the prediction is set forth. Nineteen years later in 723 BC, the northern kingdom was taken into slavery by the Assyrians. Forty-six years later in 677 BC the southern kingdom was taken into slavery by the Babylonians. The first twenty-five hundred and twenty years that began in 723 BC then ended in 1798. Then is 1844 the twenty-five hundred and twenty years that began in 677 BC concluded. From 1844, the prediction extended nineteen years to 1863 in order to complete the entire prophetic structure, for when the Alpha and Omega marked nineteen years to begin the prophetic structure there must be nineteen years to reach its end.
Işaýa pygamberlik b.e.ö. 742-nji ýylda yglan edilende, şondan başlap altmyş bäş ýylyň “içinde” demirgazyk patyşalygyň syndyryljakdygyny görkezdi. On dokuz ýyldan soň, b.e.ö. 723-nji ýylda, Ysraýylyň demirgazyk patyşalygy Aşşur patyşasy tarapyndan ýesirlige alnyp gitirildi; kyrk alty ýyldan soň bolsa, b.e.ö. 677-nji ýylda, Wawilon patyşasy Ýahudanyň günorta patyşalygyny ýesirlige alyp gitdi. Altmyş bäş ýyllyk pygamberlik taryhyň alty tapawutlandyryjy bellik nokadyny berýär. Birinjisi — b.e.ö. 742-nji ýyl, ýagny öňünden aýdylyşyň yglan edilen wagtydyr. On dokuz ýyldan soň, b.e.ö. 723-nji ýylda, demirgazyk patyşalyk aşşurlar tarapyndan ýesirlige alnyp gitirildi. Kyrk alty ýyldan soň, b.e.ö. 677-nji ýylda, günorta patyşalyk wawilonlylar tarapyndan ýesirlige alnyp gitirildi. Soňra b.e.ö. 723-nji ýylda başlanan ilkinji iki müň bäş ýüz ýigrimi ýyl 1798-nji ýylda tamamlandy. Ondan soň b.e.ö. 677-nji ýylda başlanan iki müň bäş ýüz ýigrimi ýyl 1844-nji ýylda tamamlandy. 1844-nji ýyldan başlap, tutuş pygamberlik gurluşyny tamamlamak üçin öňünden aýdylan söz on dokuz ýyl uzap, 1863-nji ýyla ýetdi; çünki Alfa bilen Omega pygamberlik gurluşyny başlatmak üçin on dokuz ýyly bellän bolsa, onuň tamamyna ýetmek üçin hem on dokuz ýyl bolmalydy.
Ancient Israel was delivered from the slavery of Egypt and through disobedience both the northern and southern kingdoms were returned to slavery. The prophecies transcend from the prophetic history of ancient literal Israel to modern spiritual Israel and in so doing the theme of all the prophetic waymarks is slavery.
Gadymy Ysraýyl Müsüriň gulçulygyndan halas edildi, emma boýun egmezlik sebäpli hem demirgazyk, hem-de günorta patyşalyklar gulçulyga gaýtaryldy. Pygamberlikler gadymy sözme-söz Ysraýylyň pygamberlik taryhyndan häzirki zaman ruhy Ysraýylyna geçýär, we şeýle etmek bilen, ähli pygamberlik ýol belgileriniň esasy mowzugy gulçulykdyr.
The prophecy in Isaiah seven was presented to the wicked king Ahaz by Isaiah in 742BC when an impending civil war between the north and south was being identified. The southern kingdom of Ahaz was the literal glorious land of ancient Israel. In 1798, the spiritual glorious land of Bible prophecy began to rule as the sixth kingdom of Bible prophecy. When the seven times against the literal glorious land ended in 1844, there was, as in the history of king Ahaz an impending civil war. By 1844, the turmoil of political parties breaking apart and forming alliances had almost fully settled into two classes of political persuasions. In terms of slavery the Democrats were pro-slavery and the Republicans were anti-slavery. From 1798 to the beginning of the civil war in 1860 the process of developing two classes of political parties had been settled.
Işaýa ýedinji bapdaky pygamberlik miladydan öňki 742-nji ýylda, demirgazyk bilen günortanyň arasynda golaýlap gelýän içerki uruş ýüze çykarylanda, Işaýa tarapyndan zalym patyşa Ahaza ýetirildi. Ahazyň günorta patyşalygy gadymy Ysraýylyň göni manydaky şöhratly ýurdy bolupdy. 1798-nji ýylda Mukaddes Kitap pygamberliginiň ruhy şöhratly ýurdy Mukaddes Kitap pygamberliginiň altynjy patyşalygy hökmünde höküm sürmäge başlady. Göni manydaky şöhratly ýurda garşy bellenen ýedi wagt 1844-nji ýylda tamam bolanda, patyşa Ahazyň taryhyndaky ýaly, golaýlap gelýän içerki uruş bardy. 1844-nji ýyla çenli, syýasy partiýalaryň dargap, bileleşikler gurmak başagaýlygy diýen ýaly doly iki sany syýasy garaýyş toparyna ýerleşipdi. Gulçulyk meselesi boýunça demokratlar gulçulygy goldaýan, respublikanlar bolsa gulçulyga garşy bolupdy. 1798-nji ýyldan 1860-njy ýylda içerki urşuň başlanmagyna çenli syýasy partiýalaryň iki toparyny kemala getirmek prosesi tamamlanypdy.
Ahaz represented the literal glorious land and therefore typified the spiritual glorious land. The history of Ahaz typifies the prophetic history where the prophecy was proclaimed in 742 BC therefore typifies the history where the prophecy ended. In the beginning history the northern kingdom consisting of ten tribes had broken away from the other two tribes in protest against the divinely established government of the southern two tribes. The ten northern tribes had formed a confederacy with Syria, typifying the alliance between the southern confederacy and a power represented symbolically by Syria.
Ahaz göni şöhratly ýurdy aňladýardy we şonuň üçin ruhy şöhratly ýurdyň nusgasy boldy. Ahazyň taryhy pygamberligiň b.e. öň 742-nji ýylda yglan edilen pygamberlik taryhynyň nusgasy bolup, şonuň üçin hem pygamberligiň tamamlanan taryhynyň nusgasydyr. Başlangyç taryhda on taýpadan ybarat demirgazyk patyşalygy, günortadaky iki taýpanyň Hudaý tarapyndan esaslandyrylan dolandyryşyna garşy çykyp, beýleki iki taýpadan bölünip aýrylypdy. Demirgazykdaky şol on taýpa Siriýa bilen bileleşik döredipdi; bu bolsa günortadaky konfederasiýa bilen nyşanlaýyn taýdan Siriýa arkaly görkezilen bir güýjüň arasyndaky bileleşigiň nusgasydyr.
This brief summary is identifying that the seven times of Leviticus twenty-six is a covenant promise that sets forth either a blessing for obedience or the “curse” of slavery for disobedience. The northern and southern kingdoms started together as one nation that was delivered out of slavery, only to be delivered back into slavery at their respective endings.
Bu gysgaça jemleme, Lewiler kitaby, ýigrimi altynjy bapdaky ýedi döwrüň ähde degişli wada bolup, boýun bolunanda berekedi ýa-da boýun egmezlik üçin gulçulygyň “näletini” öňe sürýändigini görkezýär. Demirgazyk we günorta patyşalyklar gulçulykdan çykarylan bir halk hökmünde bilelikde başlap, ahyrynda bolsa her biri öz soňunda ýene gulçulyga tabşyryldy.
The sixty-five years at the ending of those prophecies of slavery concluded with spiritual Israel in the spiritual glorious land, at the very dead center of a civil war of the north against the south. The antagonists in the civil war was a kingdom that formed a confederacy and broke away from the divinely established government that was located in the opposing kingdom.
Şol pygamberliklerdäki gulluk baradaky döwürleriň ahyryndaky altmyş bäş ýyl, ruhy Ysraýylyň ruhy şöhratly ýurtda, demirgazygyň günorta garşy alyp barýan raýat urşunyň edil iň gyzgyn merkezinde tamamlandy. Raýat urşundaky garşydaşlar, ylahy taýdan berkidilen hökümetiň ýerleşen garşydaş patyşalygyna garşy birleşik döredip, ondan bölünip aýrylan bir patyşalykdy.
From 1798 onward to the civil war, the horn of Republicanism was put through a process which produced two classes of political antagonists that represent two sides of the issues of slavery. The proslavery antagonists that sought to continue the practice of slavery lost the battle.
1798-nji ýyldan başlap raýat urşuna çenli Respublikançylygyň şahasy gulçulyk meselesiniň iki tarapyny aňladýan syýasy garşydaşlaryň iki toparyny emele getiren bir işden geçirildi. Gulçulyk işini dowam etdirmäge çalyşan gulçulygy goldaýan garşydaşlar şol göreşde ýeňildiler.
From 1798 onward to the civil war, the horn of Protestantism was put through a process which produced two classes of religious antagonists that represent two sides of the issues of slavery. The proslavery antagonists that sought to continue the original understanding of the prophecy of slavery lost the battle.
1798-nji ýyldan başlap, raýat urşuna çenli aralykda, protestantizmiň şahy gulçulyk meselesiniň iki tarapyny aňladýan dini garşydaşlaryň iki toparyny emele getiren bir işläp geçiriş döwründen geçirildi. Gulçulyk baradaky pygamberligiň başlangyç düşünjesini dowam etdirmäge çalyşan gulçulyk tarapdary garşydaşlar şol söweşde ýeňildiler.
In 1863 the horn of Republicanism succeeded in rejecting the practice of slavery.
1863-nji ýylda Respublikançylygyň şahy gulçulyk tejribesini ret etmekde üstünlik gazandy.
In 1863 the horn of Protestantism succeeded in rejecting the prophecy of slavery.
1863-nji ýylda protestantizmiň şahy gulçulyk baradaky pygamberligi ret etmegi başardy.
In doing so they rejected the work of Miller, the Elijah for his time. In so doing they also rejected “the oath of Moses,” the foundation stone for their time. Moses and Elijah were then rejected, only to return on September 11, 2001.
Şeýle etmek bilen, olar öz döwrüniň Ylýasy bolan Milleriň işini ret etdiler. Şeýle etmek bilen, olar öz döwürleri üçin binýat daşy bolan “Musanyň kasamyny” hem ret etdiler. Şeýlelikde, Musa bilen Ylýas ret edildi, diňe 2001-nji ýylyň 11-nji sentýabrynda gaýdyp gelmek üçin.
Alpha and Omega, the wonderful linguist recorded His divine signature throughout the time prophecy of the “oath of Moses” that He himself proclaimed as Palmoni, the Wonderful Numberer. If ye will not believe, surely ye shall not be established.
Alfa we Omega, Özüni Palmoni, ýagny Gudratly Sanawçy hökmünde jar eden “Musanyň antynyň” wagt pygamberliginiň bütin dowamynda Öz ilahi goluny ýazyp goýberen ajaýyp dilşynasdyr. Eger ynanmasaňyz, elbetde berkidilmersiňiz.