We ended the last article with a passage that addresses “a lying spirit.” The following is one of the paragraphs from that passage.
Soňky makalany “ýalançy ruh” barada söz açýan bir parçasy bilen tamamladyk. Aşakdaky tekst şol parçadan alnan abzaslaryň biridir.
“Unsanctified ministers are arraying themselves against God. They are praising Christ and the God of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.” Testimonies to Ministers, 409.
“Mukaddeslenmedik hyzmatkärler özlerini Hudaýa garşy goýýarlar. Olar bir demde hem Mesihi, hem-de bu dünýäniň hudaýsyny öwýärler. Görnüşde Mesihi kabul edýäris diýseler-de, olar Barabbasy gujaklaýarlar we öz hereketleri bilen: «Bu Adamy däl-de, Barabbasy!» diýýärler. Bu setirleri okaýanlaryň hemmesi sak bolsun. Şeýtan öz näme edip biljekdigi barada öwündi. Ol Mesihiň Öz ýygnagynda bolmagyny dileg eden birligini dargatmagy niýet edýär. Ol şeýle diýýär: «Men çykaryn-da, aldap bilýänlerimi aldajak, tankyt etjek, höküm etjek we galplaşdyrjak ýalançy ruh bolaryn». Goý, aldawyň ogly we ýalan şaýatlyk, uly nur, uly subutnama alan ýygnak tarapyndan kabul edilsin, şonda şol ýygnak Rebbiň iberen habaryny ret eder-de, iň akyla sygmaýan tassyklamalary, ýalan çaklamalary we ýalan nazaryýetleri kabul eder. Şeýtan olaryň nadanlygyna gülýär, çünki ol hakykatyň nämedigini bilýär.” Testimonies to Ministers, 409.
Let “the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories.” In 1863, Millerite Adventism ‘returned’ to the unreasonable and false methodology employed by apostate Protestantism and rejected William Miller’s identification of the seven times of Leviticus twenty-six. The subject of ‘returning’ was represented by the rebels in Numbers fourteen, when they determined to select a captain and return to Egypt.
“Aldawçylygyň we ýalan şaýatlygyň ogly uly ýagtylyga, uly subuta eýe bolan bir ybadathana tarapyndan kabul edilsin, şonda ol ybadathana Rebbiň iberen habaryny ret eder-de, iň esassyz tassyklamalary, ýalan çaklamalary we ýalan nazaryýetleri kabul eder.” 1863-nji ýylda Millerçi Adventizm dinden çykan Protestantizmiň ulanan esassyz we ýalan usulýetine “gaýdyp bardy” hem-de Levililer 26-daky ýedi wagty William Milleriň kesgitlemesini ret etdi. “Gaýdyp barmak” meselesi Sanlar 14-de gozgalaňçylarda şekillendirildi, olar özlerine bir ýolbaşçy saýlap, Müsüre gaýdyp barmagy ýüreklerine düwüpdi.
And they said one to another, Let us make a captain, and let us return into Egypt. Numbers 14:4.
Olar biri-birine: «Geliň, özümize bir serdar saýlalyň-da, Müsüre gaýdyp gideliň» diýdiler. Sanlar 14:4.
The subject of “returning” to apostate Protestantism was also represented by Jeremiah, when in chapter fifteen, he was told that the fallen Protestants could return to him, but he was not to “return” unto them.
“Mürtede öwrülen” protestantçylyga “gaýtmak” meselesi Ýermeýa tarapyndan hem şekillendirilip görkezildi; on bäşinji bapda oňa ýykylan protestantlaryň özüne gaýdyp biljekdigi, emma onuň olara tarap “gaýtmazlygy” aýdylypdy.
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. Jeremiah 15:17–20.
Men masgaralaýanlaryň ýygnagynda oturmadym, ne-de şatlanmadym; Seniň eliň sebäpli ýalňyz oturdym, çünki Sen meni gazap bilen doldurdyň. Näme üçin meniň agyrym hemişelikdir, ýaram bolsa bejerilmeýär, sapalanyp bolmaýan bolup galýar? Sen meniň üçin bütinleý ýalançy ýaly, tükenýän suwlar ýaly boljakmy? Şonuň üçin Reb şeýle diýýär: Eger sen dolansaň, Men seni ýene-de yzyna getirerin, we sen Meniň öňümde durarsyň; eger gymmatlyny bihaýadan aýyrsaň, sen Meniň agzym ýaly bolarsyň; goý, olar saňa dolansynlar, emma sen olara dolanma. Men seni bu halk üçin berk bürünç diwar ederin; olar saňa garşy söweşerler, emma saňa üstün çykmazlar; çünki Men seni halas etmek we gutarmak üçin seniň bilen bile bolaryn, diýip Reb aýdýar. Ýermeýa 15:17–20.
Perhaps the clearest prophetic illustration of the principle of not returning to apostate Protestantism is found in the story of the disobedient prophet, who delivered a message of rebuke to Jeroboam, the northern ten tribe’s first king.
Belki-de, ýüz dönderen protestantizme gaýdyp barmamak ýörelgesiniň iň aýdyň pygamberlik mysaly, boýun egmedik pygamberiň hekaýatynda duş gelýär; ol demirgazykdaky on taýpanyň ilkinji patyşasy Ýerobgama ýazgaryş habaryny ýetirdi.
And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:7–10.
Patyşa Hudaýyň adamyna şeýle diýdi: «Meniň bilen öýe git-de, özüňi dindir, men saňa sylag bererin». Hudaýyň adamy bolsa patyşa şeýle diýdi: «Maňa öýüňiň ýarysyny beräýseň hem, men seniň bilen girmerin, bu ýerde ne çörek iýerin, ne-de suw içerim. Çünki Rebbiň sözi arkaly maňa şeýle buýruk berildi: “Çörek iýme, suw içme, gelen ýoluň bilen hem yzyna dolanma”». Şeýlelik bilen, ol başga ýol bilen gitdi we Beýtele gelen ýoly bilen yzyna dolanmady. 1 Patyşalar 13:7–10.
The disobedient prophet had been told of God not to return the way he came. Millerite Adventism had come out of Protestantism represented by Sardis, and they were not to return. Though the disobedient prophet knew full well not to return the way he came, a false prophet of Jeroboam’s kingdom, told him that God had said that the disobedient prophet should return to the false prophet’s home and eat with him. In spite of God’s direction, he did that very thing. Once he had begun to eat the false prophet’s food, the Bible plainly states the prophet of Samaria had lied.
Boýun egmeýän pygambere gelen ýoly bilen yzyna dolanmazlygy Hudaý tarapyndan aýdylypdy. Millerit Adventizmi Sardis bilen aňladylýan Protestantlykdan çykypdy, olar hem yzyna dolanmaly däldiler. Boýun egmeýän pygamber gelen ýoly bilen yzyna dolanmazlygyň zerurdygyny doly bilýänem bolsa, Ýarobgamyň patyşalygynyň ýalan pygamberi oňa Hudaýyň boýun egmeýän pygamberiň ýalan pygamberiň öýüne gaýdyp, onuň bilen naharlanmalydygyny aýdandygyny habar berdi. Hudaýyň görkezmesine garamazdan, ol hut şol zady etdi. Ol ýalan pygamberiň naharyndan iýmäge başlan badyna, Mukaddes Kitap Samariýanyň pygamberiniň ýalan sözländigini açyk beýan edýär.
Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. 1 Kings 13:11–19.
Şonda Betele bir garry pygamber ýaşaýardy; onuň ogullary gelip, şol gün Hudaýyň adamynyň Betelde eden ähli işlerini oňa gürrüň berdiler; onuň patyşa aýdan sözlerini-de atalaryna habar berdiler. Olaryň atasy olara: «Ol haýsy ýol bilen gitdi?» diýdi. Çünki Ýahudadan gelen Hudaýyň adamynyň haýsy ýol bilen gidendigini onuň ogullary görüpdirler. Ol öz ogullaryna: «Maňa eşegi eýerläň» diýdi. Şeýdip, olar onuň üçin eşegi eýerlediler; ol hem oňa mündi, Hudaýyň adamynyň yzyndan gitdi we ony dub agajynyň astynda oturan ýerinde tapdy. Ol oňa: «Ýahudadan gelen Hudaýyň adamy senmi?» diýdi. Ol: «Hawa, men» diýdi. Şonda ol oňa: «Meniň bilen öýe gel-de, çörek iý» diýdi. Ol bolsa şeýle diýdi: «Men seniň bilen gaýdyp bilemok, seniň bilen içerik hem girip bilemok; bu ýerde seniň bilen ne çörek iýerin, ne-de suw içerim. Çünki Rebbiň sözi arkaly maňa şeýle aýdylady: “Ol ýerde çörek iýme, suw içme, gelen ýoluň bilen hem gaýdyp gitme”». Ol oňa şeýle diýdi: «Men hem seniň ýaly pygamberin; bir perişde Rebbiň sözi bilen maňa şeýle diýdi: “Ony özüň bilen öýüňe yzyna getir, çörek iysin, suw içsin”». Emma ol oňa ýalan sözledi. Şeýlelikde, ol onuň bilen yzyna gaýdyp bardy, onuň öýünde çörek iýdi we suw içdi. 1 Patyşalar 13:11–19.
The disobedient prophet ate and drank with the lying prophet of Samaria, meaning he accepted the message of an apostate prophet, and rejected the message of the Lord. The message he had faithfully delivered the same day. He knew full well he was not to return, but he did it anyway. Sister White informs us that if the “son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent.” In Millerite history the first angel had lightened the earth with its glory. In 1840, the first angel’s message was carried to every mission station in the world.
Itaatsyz pygamber Samariýanyň ýalançy pygamberi bilen iýip-içdi; bu onuň dinden çykan bir pygamberiň habaryny kabul edip, Rebbiň habaryny ret edendigini aňladýar. Bu bolsa onuň şol günüň özünde wepalylyk bilen ýetiren habarydy. Ol yzyna dolanmaly däldigini örän gowy bilýärdi, emma muňa garamazdan şeýle etdi. White uýamyz bize şeýle habar berýär: eger “aldawyň ogly we ýalan şaýat uly nura, uly subuta eýe bolan bir ybadathana tarapyndan kabul edilse, onda şol ybadathana Rebbiň iberen habaryny ret eder.” Milleritleriň taryhynda birinji perişdäniň habary ýer ýüzüni öz şöhraty bilen nurlandyrypdy. 1840-njy ýylda birinji perişdäniň habary dünýäniň ähli missioner bekedine ýetirilipdi.
“The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.
“Rebbiň tiz wagtda güýç we beýik şöhrat bilen biziň dünýämize geljekdigi baradaky hoş habar hakykatdyr, we 1840-njy ýylda onuň yglan edilmeginde köp sesler galdyryldy.” Manuscript Releases, 9-njy jilt, 134.
Shortly thereafter, Millerite Adventism returned to “the lie” of apostate Protestantism’s methodology, and discarded “the message of the Lord” which God had sent through William Miller. They discarded the message of Moses as presented by Elijah, and the “lie” received at the beginning in Millerite history, represents the “lie” that is believed at the end; the “lie” which brings strong delusion upon Laodicean Adventism.
Şondan az salym soň, Millerit Adventizmi dönük protestantçylygyň usulýetiniň «ýalanlygyna» täzeden dolandy we Hudaýyň William Miller arkaly iberen «Rebbiň habaryny» ret etdi. Olar Ylýas arkaly beýan edilen Musanyň habaryny ret etdiler, hem-de Millerit taryhynyň başynda kabul edilen «ýalanlyk», ahyrda ynanylýan «ýalanlygy» aňladýar; Laodikiýa Adventizmine güýçli azaşma getirýän şol «ýalanlygy».
And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:10–12.
Heläk boljaklaryň ählisi bilen heläk bolýanlaryň içinde adalatsyzlygyň ähli aldawlary bolar; çünki olar halas bolmak üçin hakykatyň söýgüsini kabul etmediler. Şonuň üçin-de Hudaý olara güýçli azgyny iberer, şeýdip olar ýalana ynansynlar; hakykata ynanmadyk, emma adalatsyzlykdan lezzet alanlaryň ählisi höküm edilsin diýe. 2 Selanikliler 2:10–12.
We are attempting to demonstrate the role of Elijah as a symbol in connection with the parallel histories of the horn of Protestantism and the horn of Republicanism during the period that the sixth kingdom of Bible prophecy reigns. The difficulty in bringing all the issues of 1863 together prophetically, at least for me, is the various interrelated lines that border on the concept of “circuitous logic”. A straight forward logic is always the best approach, but identifying divine truths and the relationships of those truths to each other is a difficult work, for they are found in the Bible “here a little and there a little.”
Biz Mukaddes Kitap pygamberliginiň altynjy patyşalygy höküm sürýän döwründe Protestantlygyň şahy bilen Respublikanizmiň şahy baradaky parallel taryhlar bilen baglanyşykda Ylýasanyň bir nyşan hökmünde tutýan ornuny görkezmäge synanyşýarys. 1863-nji ýylyň ähli meselelerini pygamberlik taýdan bir ýere jemlemekdäki kynçylyk, iň bolmanda meniň üçin, “aýlawly logika” düşünjesine golaýlaşýan dürli özara baglanyşykly ugurlardyr. Göni we açyk logika elmydama iň gowy çemeleşmedir, ýöne ylahy hakykatlary hem-de şol hakykatlaryň biri-biri bilen baglanyşygyny kesgitlemek kyn işdir, çünki olar Mukaddes Kitapda “bu ýerde biraz, ol ýerde biraz” görnüşinde tapylýar.
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little. Isaiah 28:9, 10.
Ol kimi bilime öwreder? Ol kimi taglymata düşündirer? Süýtden kesilenleri, göwüsden aýrylanlary. Çünki buýruk üstüne buýruk, buýruk üstüne buýruk; setir üstüne setir, setir üstüne setir; bu ýerde biraz, ol ýerde biraz bolmalydyr. Işaýa 28:9, 10.
It is also a difficult work when your target audience consists of those that are familiar with the primary truths you are addressing, but others are new to it all. Virtually all the truths I intend to give an overview of in this article, can be found in Habakkuk’s Tables. For fear of sounding as if I am using ‘circuitous logic’, I am going to tell you where we are going, in advance of actually going there.
Bu hem-de kyndyr işdir, sebäbi seniň ýüzlenýän diňleýjiň hem seniň beýan edýän esasy hakykatlaryň bilen tanyş bolanlardan, hem-de bularyň ählisine täze bolanlardan ybaratdyr. Men şu makalada gysgaça syn bermegi maksat edinýän hakykatlaryň tas hemmesini diýen ýaly Habakkugyň Tagtalarynda tapmak bolýar. Meniň «aýlawly mantygy» ulanýan ýaly bolup görünmegimden howatyrlanyp, men sizi hakykatdan-da şol ýere alyp gitmezden öň, nire gitjekdigimizi öňünden aýdyp goýaryn.
In 1863, Laodicean Millerite Adventism set up an image of jealousy. The image of jealousy represents the first of Laodicean Adventism’s four generations.
1863-nji ýylda Laodikiýaly Millerit Adventizmi gabanjaňlygyň bir şekilini dikdi. Gabanjaňlygyň şekili Laodikiýaly Adventizmiň dört nesliniň ilkinjisini aňladýar.
Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:5.
Soňra ol maňa diýdi: «Eý, ynsan ogly, indi gözleriňi demirgazyk tarapa galdyr». Men hem gözlerimi demirgazyk tarapa galdyrdym, ine, gurbanlyk ojagynyň derwezesiniň demirgazyk tarapynda, girelgede gabanjaňlygyň bu şekili bardy. Hezekiýel 8:5.
The four generations of the Seventh-day Adventist church are represented in various passages of Scripture, but I employ Ezekiel eight as the primary point of reference. The reason for this is that chapter eight leads into chapter nine. In Ezekiel nine, the sealing of the one hundred and forty-four thousand is illustrated, and in Testimonies, volume five, Sister White clearly identifies this fact. In Sister White’s comments she clearly addresses two classes of worshippers in Jerusalem when the sealing takes place. Ezekiel does the same thing, and the class that does not receive the seal are represented in chapter eight.
Ýedinji Günüň Adventist ýygnagynyň dört nesli Mukaddes Ýazgylaryň dürli bölümlerinde görkezilýär, ýöne men esasy salgylanma nokady hökmünde Ezekieliň sekizinji babyndan peýdalanýaryn. Munuň sebäbi sekizinji babyň dokuzynjy baba geçýändigidir. Ezekieliň dokuzynjy babynda ýüz kyrk dört müň adamyň möhürlenişi şekillendirilýär, we “Testimonies”, bäşinji jiltde, Waýta uýam bu hakykaty aýdyň kesgitleýär. Waýta uýanyň düşündirişlerinde möhürleniş bolup geçýän wagtda Iýerusalimde iki topar ybadat edijäniň bardygy açyk görkezilýär. Ezekiel hem edil şony edýär, we möhüri almaýan topar sekizinji bapda görkezilýär.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
Öz ruhy pese gaçmalary sebäpli gaýgyrmaýan hem-de başgalaryň günäleri üçin ýas tutmaýan topar Hudaýyň möhürisiz galdyrylar. Reb Öz habarçylaryna, ellerinde gyrgyn ýaraglary bolan adamlara şeýle tabşyryk berýär: “Şäheriň içinden onuň yzy bilen geçiň, uruň; gözüňiz rehim etmesin, ne-de ýüregiňizde acyma bolsun: garrany-da, ýaşyny-da, gyzlary-da, kiçi çagalary-da, aýallary-da bütinleý öldüriň; ýöne üstünde nyşan bolan hiç bir adama golaýlaşmaň; hem-de Meniň mukaddes ýerimden başlaň. Şonda olar öýüň öňündäki garrylardan başladylar.”
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.
“Bu ýerde biz ýygnagyň — Rebbiň mukaddes öýüniň — Hudaýyň gahar-gazabynyň urgusyny ilkinji bolup duýandygyny görýäris. Gadymy ýaşulular, ýagny Hudaýyň beýik nury beren we halkyň ruhy bähbitleriniň goragçylary bolup duranlar, özlerine ynanylan amanata hyýanat etdiler. Olar öňki günlerdäki ýaly gudratlara we Hudaýyň güýjüniň aýdyň ýüze çykyşyna garaşmaly däldiris diýen orny eýelediler. Zamanlar üýtgedi. Bu sözler olaryň imansyzlygyny berkitýär, we olar şeýle diýýärler: Reb ýagşylyk hem etmez, ýamanlyk hem etmez. Ol Öz halkyny höküm bilen jezalandyrmak üçin aşa rehimdardyr. Şeýlelikde, ‘Parahatlyk we howpsuzlyk’ Hudaýyň halkyna olaryň günälerini we Ýakubyň öýüne olaryň ýazygyny görkezmek üçin sesini hiç haçan surnaý kimin galdyrmajak adamlaryň nidasy bolýar. Üýrmez bu lal itler — ine, kemsidilen Hudaýyň adalatly aryny duýýanlar hem şulardyr. Erkekler, gyzlar we kiçi çagalar hemmesi bilelikde heläk bolýarlar.” Testimonies, 5-nji tom, 211.
Chapter eight is describing those in Jerusalem–“the church” that in the fourth of the four generations–represented as bowing down to the sun.
Sekizinji bap, Iýerusalimdäkileri — dördünji dört nesliň içindäki “ybadathanany” — güne baş egip tagzym edýänler hökmünde suratlandyrýar.
And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:16–18.
Ol meni Rebbiň öýüniň içki howlusyna getirdi; ine, Rebbiň ybadathanasynyň gapysynda, eýwan bilen gurbanlyk sypasynyň arasynda, takmynan ýigrimi bäş erkek adam bardy; olaryň arkasy Rebbiň ybadathanasyna, ýüzleri bolsa gündogara tarapdy; olar gündogara tarap güneşe sežde edýärdiler. Soňra ol maňa şeýle diýdi: «Eý, ynsan ogly, muny gördüňmi? Ýahuda öýüniň bu ýerde edýän ýigrenji işlerini etmegi olar üçin ýeňil zatmy? Çünki olar ýurdy zorlukdan doldurdylar we meni gahara getirmek üçin ýene dolandylar; ine, şahany burunlaryna ýetirýärler. Şonuň üçin Men hem gazap bilen hereket ederin: gözüm rehim etmez, Men-de olaryň halyna acymaryn; olar gulagyma gaty ses bilen gygyrsalar-da, Men olary diňlemerin». Ezekiel 8:16–18.
Just as with the evil report of the ten spies, the twenty-five leaders of the rebellion that are worshipping the sun have “provoked” the Lord to anger. The Sunday law is the “day of provocation” which the prophets point forward to. Chapter nine describes those that receive the seal of God at the same point in time, for it is simply repeating and enlarging upon chapter eight.
On içalynyň erbet habaryndaky ýaly, güne ybadat edýän pitneçileriň ýigrimi bäş ýolbaşçysy hem Rebbi gahara “getirdiler”. Ýekşenbe güni baradaky kanun pygamberleriň öňünden yşarat eden “gaharlanmanyň güni”dir. Dokuzynjy bap şol bir wagtda Hudaýyň möhürini alýanlary suratlandyrýar, çünki ol diňe sekizinji baby gaýtalap, ony has-da giňeldýär.
“This sealing of the servants of God [Revelation seven] is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.
“Bu Hudaýyň gullarynyň möhürlenişi [Ylham 7] Ezekiele görnüşde görkezilen şol bir hadysadyr.” Testimonies to Ministers, 445.
In 1863, the first generation of Laodicean Adventism began its wandering through the wilderness. The prophetic history that identifies the image of jealousy in 1863, was the golden calf of Aaron. The prophetic characteristics of the golden calf are that it was an image of a beast, and it was gold. Gold is the symbol of Babylon, so Aaron’s golden calf was the image of the beast of Babylon. The image of the beast is only defined as the combination of church and state with the church in control of the relationship.
1863-nji ýylda Laodikiýaly Adventizmiň birinji nesli çölde azaşyp ýörişine başlady. 1863-nji ýylda göripligiň keşbini kesgitleýän pygamberlik taryhy Harunyň altyn gölesi boldy. Altyn göläniň pygamberlik häsiýetleri şulardan ybaratdyr: ol bir haýwanyň keşbi bolupdy we ol altyndandy. Altyn Wawilonyň nyşanydyr; şonuň üçin Harunyň altyn gölesi Wawilonyň haýwanynyň keşbi bolupdy. Haýwanyň keşbi diňe ybadathana bilen döwletiň birleşmesi hökmünde, bu gatnaşyga bolsa ybadathananyň gözegçilik edýän ýagdaýynda kesgitlenýär.
“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 ‘wagşyň şekili’ näme? we ol nähili döredilmeli? Şekil iki şahly wagş tarapyndan edilýär we ol wagşa degişli bir şekildir. Şeýle-de ol wagşyň şekili diýlip atlandyrylýar. Şeýlelikde, bu şekiliň nähili bolandygyny we onuň nähili döredilmelidigini bilmek üçin, biz wagşyň öz häsiýetlerini, ýagny 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 Injiliň sadalygyndan ýüz öwrüp, butparaz däp-dessurlary we adatlaryny kabul etmek arkaly bozulanda, ol Hudaýyň Ruhuny we güýjüni ýitirdi; halkyň wyždanlaryna gözegçilik etmek üçin bolsa, dünýewi häkimiýetiň goldawyny gözledi. Munuň netijesi papalyk boldy, ýagny döwletiň güýjüne gözegçilik eden we ony öz maksatlaryny ilerletmek üçin, aýratyn-da ‘bidgatçylygy’ jezalandyrmak üçin ulanan bir ybadathana. Amerikanyň Birleşen Ştatlarynyň haýwana bir şekil döretmegi üçin, dini häkimiýet raýat hökümetine şeýle derejede gözegçilik etmeli welin, döwletiň ygtyýary hem ybadathana tarapyndan öz maksatlaryny amala aşyrmak üçin ulanylar.” Beýik göreş, 443.
The calf built by Aaron, was built when Moses was receiving the Ten Commandments. The second commandment forbids the worship of idols, and includes a partial description of God’s character, when it identifies God as a jealous God.
Harun tarapyndan ýasalan göle, Musa On Buýrugy kabul edip duran wagtynda ýasalypdy. Ikinji buýruk butlara sežde etmegi gadagan edýär we Hudaýy gabanjaň Hudaý diýip atlandyrmak bilen, Onuň häsiýetiniň bölekleýin beýanyny hem öz içine alýar.
Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.
Özüňe asmanyň ýokarsynda, ýeriň aşagynda ýa-da ýeriň astyndaky suwlarda bolan hiç bir zadyň oýma butuny ýa-da meňzeşligini ýasama. Olara baş egmegin hem olara gulluk etmegin; çünki Men, Reb seniň Hudaýyň, gabanjaň Hudaýdyryn; Menden ýigrenýänleriň atalarynyň etmişini olaryň çagalarynyň üstüne, üçünji we dördünji nesline çenli ýetirýärin; emma Meni söýýänlere we tabşyryklarymy berjaý edýänlere müňlerçe nesle çenli rehimdarlyk edýärin. Exodus 20:4–6.
Aaron’s image of the golden calf, being an idol, represents an image of jealousy, for it produced the righteous indignation that compelled Moses to throw down and break the first two tables of the Ten Commandments. We intend to show that the counterfeit chart of 1863, was represented by Aaron’s golden calf. God’s jealousy was manifested towards Aaron’s golden calf, for the golden calf represented a false god. The calf was the counterfeit representation of God. Aaron proclaimed that it represented the gods that had delivered them from Egyptian bondage. The two tables which Moses broke in that very history, were a “transcript” of the true God’s character, the God that had actually brought them out of Egypt. The counterfeit chart produced in 1863, is an image of jealousy, for it broke the two tables of Habakkuk chapter two by removing the seven times of Moses’ oath.
Harunyň altyn göläniň şekili but bolandygy sebäpli, gabanjaňlyk şekilini aňladýar; çünki ol Musany On buýrugyň ilkinji iki daş tagtasyny aşak taşlap döwmäge mejbur eden dogry gazaby döretdi. Biz 1863-nji ýylda taýýarlanan galp çyzgynyň Harunyň altyn göläsi arkaly görkezilendigini görkezmegi maksat edinýäris. Hudaýyň gabanjaňlygy Harunyň altyn gölesine garşy aýan boldy, çünki altyn göle ýalan hudaýy aňladýardy. Göle Hudaýyň galp şekillendirmesi boldy. Harun onuň özlerini Müsür gulçulygyndan çykaryp gutaran hudaýlary aňladýandygyny yglan etdi. Musanyň hut şol taryhda döwen iki tagtasy, olary hakykatda Müsürden çykaryp getiren hakyky Hudaýyň häsiýetiniň “göçürmesi”di. 1863-nji ýylda taýýarlanan galp çyzgy gabanjaňlyk şekilidir, çünki ol Musanyň ant içişindäki ýedi wagty aýyrmak arkaly Habakkugyň ikinji babyndaky iki tagtany döwdi.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.
“Men 1843-nji ýyldaky çyzgynyň Rebbiň eli bilen ugrukdyrylandygyny gördüm we onuň üýtgedilmeli däldigini; sanlaryň Onuň isleýşi ýaly bolandygyny; Onuň eliniň olaryň käbirindäki bir ýalňyşyň üstünde bolup, ony gizländigini, şonuň üçin hiç kimiň Ony göterilip aýrylýança ony görüp bilmändigini gördüm.” Early Writings, 74, 75.
Further Ellen White adds to the command not to altar the 1843 chart, with the qualifications of “except by inspiration.”
Soňra Ellen Waýt 1843-nji ýylyň çyzgysyny üýtgetmezlik baradaky bu tabşyryga “ylham arkaly bolmasa” diýen şertnamany goşýar.
“I saw that the old chart was directed by the Lord, and that not a figure of it should be altered except by inspiration. I saw that the figures of the chart were as God would have them, and that His hand was over and hid a mistake in some of the figures, so that none should see it till His hand was removed.” Spalding and Magan, 2.
“Men köne çyzgynyň Reb tarapyndan ugrukdyrylandygyny, we ondaky bir-de şekiliň ylham bolmazdan üýtgedilmeli däldigini gördüm. Men çyzgydaky şekilleriň Hudaýyň olaryň bolmagyny isleýşi ýaly bolandygyny, we Onuň eliniň olaryň käbirindäki bir ýalňyşlygy üstüni ýapyp gizländigini gördüm, şeýlelikde Onuň eli aýrylýança hiç kim ony görmeli däldi.” Spalding and Magan, 2.
James and Ellen White were living with Otis Nichol’s family, when Nichol’s prepared and produced the 1850 chart. The only thing that was “altered” with the 1850 chart, was that the year ‘1844’ was used to replace the year ‘1843,’ that had been represented upon the 1843 chart. The only thing “altered” was a correction of the “mistake” that God had held His hand over. The inspiration of the prophetess was in the very home where the 1843 chart was “altered” into the 1850 chart, and the seven times of Leviticus twenty-six remained enshrined upon that chart, as it had been on the 1843 chart.
Jeýms we Ellen Waýt 1850-nji ýylky çyzgy Nicholyň maşgalasy tarapyndan taýýarlanylyp çap edilýän döwürde Otis Nicholyň maşgalasy bilen ýaşaýardylar. 1850-nji ýylky çyzgyda “üýtgedilen” ýeke-täk zat, 1843-nji ýylky çyzgyda görkezilen “1843” ýylynyň ýerine “1844” ýylynyň ulanylmagy boldy. “Üýtgedilen” ýeke-täk zat, Hudaýyň Öz elini üstünde saklan şol “ýalňyşlygyň” düzedilmegi boldy. Zenan pygamberiň ylhamy, 1843-nji ýylky çyzgynyň 1850-nji ýylky çyzga “üýtgedilen” hut şol öýünde bardy, we Lewiler 26-daky ýedi wagt 1843-nji ýylky çyzgyda bolşy ýaly, şol çyzgyda-da saklanypdy.
The second commandment includes another piece of this prophetic puzzle, for it identifies that God counts the generations until He visits the iniquity that occurs. 1863, began the first of four generations of the Seventh-day Adventist church, for the Millerite movement ended at that point.
Ikinji tabşyryk bu pygamberlik tapmasynyň ýene bir bölegini öz içine alýar, çünki onda Hudaýyň ýüze çykýan günä üçin jezalandyrmak maksady bilen nesilleri sanýandygy görkezilýär. 1863-nji ýyl Ýedinji Gün Adventistler buthanasynyň dört nesliniň ilkinjisiniň başlangyjy boldy, sebäbi Millerçi hereket şol pursatda tamamlandy.
The two tables of the Ten Commandments typify the two tables of Habakkuk, but they also typify the two wave loaves of Pentecost, which were the only offering in the sanctuary service that included sin. The manifestation of God’s power in the giving of the Ten Commandments, the manifestation of God’s power at the Pentecostal outpouring and the manifestation of God’s power in the history of the two charts of the Millerites, all typify the final manifestation of the outpouring of the Holy Spirit in the latter rain. The two wave loaves of Pentecost represent the one hundred and forty-four thousand who are lifted up as an ensign during the latter rain.
On tabşyrygyň iki daşy Habakkugyň iki tablisini öňünden şekillendirýär, ýöne olar Pentikostyň iki bulgurlanyp hödürlenýän çöregini hem öňünden şekillendirýär; mukaddes ýer gullugynda günäni öz içine alan ýeke-täk sadaka hem şolardy. On tabşyrygyň berlişinde Hudaýyň gudratynyň ýüze çykmagy, Pentikostda dökülen bereketde Hudaýyň gudratynyň ýüze çykmagy we Milleritleriň iki çyzgysynyň taryhynda Hudaýyň gudratynyň ýüze çykmagy — bularyň ählisi soňky ýagynda Mukaddes Ruhuň dökülmeginiň ahyrky ýüze çykmagyny öňünden şekillendirýär. Pentikostyň iki bulgurlanyp hödürlenýän çöregi soňky ýagyş döwründe baýdak hökmünde ýokary galdyrylýan ýüz kyrk dört müňi aňladýar.
The Pentecostal wave loaves were to be prepared with “leaven”, which represents sin, but the leaven was destroyed by the process of baking.
Pentekost tolkun çörekleri günäni aňladýan “hamyrmaýa” bilen taýýarlanylmalydy, ýöne hamyrmaýa bişirilmek prosesi arkaly ýok edilýärdi.
In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. Luke 12:1.
Şol aralykda, şeýle köp sanly adam ýygnandy welin, olar biri-birini basyp diýen ýaly boldular; ol bolsa ilki bilen şägirtlerine şeýle diýip başlady: Fariseýleriň hamyrmaýasyndan, ýagny ýüzleýlikden, ägä boluň. Luka 12:1.
The wave loaves were a first fruit offering.
Tolkunma çörekleri ilkinji hasyl sadakasydy.
Ye shall bring out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they shall be baken with leaven; they are the firstfruits unto the Lord. Leviticus 23:17.
Öz ýaşaýan ýerleriňizden iki onluk ölçegdäki iki pasyrdama çörek getiriň; olar iň nepis undan bolsun; hamyrmaýa bilen bişirilsin; olar Reb üçin ilkinji miwelerdir. Lewiler 23:17.
The one hundred and forty-four thousand are the first fruit offering in the last days.
Soňky günlerde ýüz kyrk dört müň ilkinji miwe sadakasydyr.
And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.
Soňra men seretdim, ine, Sion dagynda bir Guzujyk durdy, Onuň ýanynda bolsa ýüz kyrk dört müň adam bardy; olaryň maňlaýlarynda Onuň Atasynyň ady ýazylgydy. Men gökden bir ses eşitdim; ol ses köp suwlaryň sesine we güýçli gürrüldiniň sesine meňzeýärdi. Şeýle hem men liralaryny çalýan lirajaçylaryň sesini eşitdim. Olar tagtyň öňünde, dört janly-jandaryň we ýaşulularyň öňünde täze aýdym ýaly bir aýdym aýdýardylar; ýöne şol aýdymy ýer ýüzünden halas edilen ýüz kyrk dört müňden başga hiç kim öwrenip bilmedi. Bular aýallar bilen haramlanmadyk adamlardyr, çünki olar päkdirler. Bular Guzujygy nirä gitse, onuň yzyna düşýänlerdir. Bular adamlaryň arasyndan halas edilip, Hudaýa we Guzuja ilkinji miwe hökmünde bagyş edilenlerdir. Olaryň agzyndan hiç hili hile tapylmady; çünki olar Hudaýyň tagtynyň öňünde kemçiliksizdirler. Ylham 14:1–5.
The class of worshippers in the last days who never die, represented by Elijah will have fully overcome sin, for the fire of purification that is brought upon them by the Messenger of the Covenant, thoroughly bakes out and removes the leaven, from the sons of Levi.
Soňky günlerde hiç wagt ölmeýän, Ylýas arkaly şekillendirilen çokunujylar synpy günäni doly ýeňer; çünki Ähtiň Habarçysy tarapyndan olaryň başyna getirilen päklendiriji ot Lewiniň ogullaryndan hamyrmaýany içgin bişirip çykaryp, ony bütinleý aýyrar.
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 siziň gözleýän Rebbiňiz Öz ybadathanasyna duýdansyz geler, ýagny siziň lezzet alýan ähtiň Habarçysy; ine, Ol geler, diýýär Hökmürowan Reb. Emma Onuň geliş gününe kim çydap biler? we Ol peýda bolanda kim dik durup biler? çünki Ol eredijiniň ody ýalydyr, we mata agardyjylaryň sabyny ýalydyr. Ol kümşi erediji we arassalaýjy ýaly oturar; we Ol Lewiniň ogullaryny arassalar, olary altyn we kümüş ýaly päklär, şeýdip olar Rebbe dogrulyk bilen sadaka hödürlärler. Şonda Ýahudanyň we Iýerusalimiň sadakasy Rebbe gadymy günlerdäki ýaly, öňki ýyllardaky ýaly hoş ýakar. Malaky 3:1–4.
The offering that is “as the days of old” is the Pentecostal wave offering of two loaves. It was lifted up as an offering, identifying the two prophets that were slain in the streets, and who are then lifted up to heaven as an ensign, at the beginning of the Sunday law crisis.
“Köne günlerdäki ýaly” bolan sadaka iki çörekden ybarat Pentikost tolkun sadakasydyr. Ol sadaka hökmünde ýokary göterildi; bu köçelerde öldürilen we soňra Ýekşenbe kanuny krizisiniň başynda nyşan hökmünde göge göterilen iki pygamberi görkezýär.
When Aaron produced his golden calf, he pronounced that the calf was the gods that had brought them out of Egypt, and then proclaimed a feast to the Lord.
Harun öz altyn gölesini ýasanda, şol göläniň olary Müsürden çykaryp getiren hudaýlardygyny yglan etdi, soňra-da Rebbiňe baýram yglan etdi.
And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord. Exodus 32:4, 5.
Ol olary olaryň elinden aldy-da, ony nagyş gurallary bilen işläp, eredilen bir göle öwürdi. Olar: «Eý, Ysraýyl, seni Müsür ýurdunyndan çykaryp getiren hudaýlaryň şulardyr» diýdiler. Harun muny görende, onuň öňünde bir gurbanlyk sypasyny gurdy; soňra Harun yglan edip: «Ertir Reb üçin baýram bolar» diýdi. Çykyş 32:4, 5.
When the northern kingdom of Israel broke away from the southern kingdom of Judah, Jeroboam, the first king of Israel purposely introduced a counterfeit worship service in two cities, made the same pronouncement as Aaron, claiming his two golden calves were the gods that brought them out of Egypt, and ordained a counterfeit feast as had Aaron.
Ysraýylyň demirgazyk patyşalygy Ýahudanyň günorta patyşalygyndan aýrylanda, Ysraýylyň ilkinji patyşasy Ýerobogam bilkastlaýyn iki şäherde galp ybadat ulgamyny girizdi, Harunyň aýdan şol bir sözlerini gaýtalap, öz iki altyn gölesiniň olary Müsürden çykaran hudaýlardygyny öňe sürdi we Harun ýaly galp baýram belledi.
And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.
Ýeroboam öz ýüreginde şeýle diýdi: «Indi patyşalyk Dawudyň öýüne gaýdyp barar. Eger bu halk Rebbiň öýünde, Ýerusalimde gurban bermek üçin ýokary çyksa, onda bu halkyň ýüregi ýene öz hojaýynyna, ýagny Ýahuda patyşasy Rehoboama döner; olar meni öldürerler-de, ýene Ýahuda patyşasy Rehoboamyň ýanyna gaýdyp giderler». Şonuň üçin patyşa geňeş edip, iki sany altyn göle ýasady-da, olara şeýle diýdi: «Ýerusalime ýokary çykmak size aşa köpdür; ine, eý Ysraýyl, seni Müsür ýurdundan çykaran hudaýlaryň şu». Olaryň birini Beýtelde goýdy, beýlekisini bolsa Danda ýerleşdirdi. Bu zat günä boldy; çünki halk olaryň biriniň öňünde sežde etmek üçin, hatda Dana çenli gidýärdi. Şeýle hem ol belentlikleriň öýüni gurdy we Lewiniň ogullaryndan bolmadyk, halkyň iň pes gatlaklaryndan ruhanylar belledi. Ýeroboam sekizinji aýda, aýyň on bäşinji gününde, Ýahudadaky baýramça meňzeş bir baýram belläp goýdy; ol gurbanlyk sypasynyň üstünde gurban hödürledi. Ol Beýtelde-de şeýle edip, özi ýasan gölelere gurban berdi; we Beýtelde özi guran belentlikleriň ruhanylaryny ýerleşdirdi. Şeýlelikde, ol Beýtelde özi guran gurbanlyk sypasynyň üstünde, sekizinji aýyň on bäşinji gününde, ýagny öz ýüreginde oýlap tapan aýynda gurban hödürledi; Ysraýyl ogullary üçin baýram belläp goýdy; gurbanlyk sypasynyň üstüne çykyp, hoşboý ysly tütetgi ýakdy. 1 Patyşalar 12:26–33.
Dan means judgment, and represents a state; Bethel means the house of God. With Aaron’s rebellion as with king Jeroboam’s the symbols identify the combination of church and state that ultimately takes place at the Sunday law in the United States.
Dan “hökm” diýmekdir we bir ýagdaýy aňladýar; Bethel “Hudaýyň öýi” diýmekdir. Harunyň pitnesinde bolşy ýaly, patyşa Ýeroboamyň pitnesinde-de nyşanlar ahyrsoňy Amerikanyň Birleşen Ştatlarynda Ýekşenbe kanuny mahalynda amala aşýan ybadathana bilen döwletiň birleşmesini görkezýär.
The Sunday law occurs at the end of Adventism and in the beginning of Adventism, the movement, which had been identified as the Protestant horn in the summer of 1844, came together legally with the Republican horn. Thus, Aaron and Jeroboam’s rebellion represents both 1863, and the soon-coming Sunday law.
Ýekşenbe kanuny Adventizmiň ahyrynda ýüze çykýar, we Adventizmiň başlangyjynda hem, 1844-nji ýylyň tomsunda Protestant şahasy hökmünde tanalan hereket kanuny taýdan Respublikan şahasy bilen birleşdi. Şeýlelikde, Harunyň we Ýerobogamyň pitnesi hem 1863-nji ýyly, hem-de tizden geljek Ýekşenbe kanunyny alamatlandyrýar.
The reason that the messenger of the covenant purifies the “sons of Levi” and not any other of the tribes, is because at the rebellion of Aaron’s golden calf, it was the Levites that stood with Moses. For their faithfulness, they were then made the tribe that represented the priesthood, an honor which had been previously designed to consist of the firstborn of each of the tribes. This is why Jeroboam made sure that his counterfeit priesthood was not of the sons of Levi, and instead made his priesthood “of the lowest of the people, which were not of the sons of Levi.”
Ähtiň habarçysynyň «Lewiniň ogullaryny» arassalap, taýpalaryň başga hiç birini arassalamaýandygynyň sebäbi, Harunyň altyn göläniň gozgalaňy wagtynda Musanyň tarapynda hut lewileriň durandygydyr. Olar wepalylygy üçin şonda ruhanylygy wekilçilik edýän taýpa edildi; bu mertebe bolsa öň her taýpanyň ilkinji doglanlaryndan ybarat bolmak üçin niýetlenipdi. Şonuň üçinem Ýarobgam özüniň galp ruhanylygynyň Lewiniň ogullaryndan bolmazlygyny üpjün etdi-de, tersine, öz ruhanylygyny «Lewiniň ogullaryndan bolmadyk, halkyň iň pes gatlagyndan» etdi.
The sons of Levi are those that are purified by fire as an ensign, or wave offering during the Sunday law crisis. The history of the Sunday law crisis in the last days, was typified by the crisis of 1863, when the newly identified Protestant horn became legally attached to the Republican horn. We have one more line of history to address before we begin to work through the passages we have just referenced.
Lewiniň ogullary — ýekşenbe güni baradaky kanun krizisi döwründe alamat ýa-da tolkunly sadaka hökmünde ot arkaly arassalanýanlardyr. Soňky günlerde ýekşenbe güni baradaky kanun krizisiniň taryhy, 1863-nji ýylyň krizisi bilen nusgalandyryldy; şol wagt täze kesgitlenen protestant şahy kanuny taýdan respublikan şaha birikdirildi. Häzirlikçe ýaňy salgylanan parçalary ara alyp öwrenmäge başlamazdan öň, seretmeli ýene bir taryh ugry bar.
That line is the year 1856, and we will address that in our next article.
Şol çyzyk 1856-njy ýyl bolup durýar, biz oňa indiki makalamyzda ýüzleneris.
“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, 426.
Mesihiň mukaddes ýeriniň arassalanmagy üçin Baş Ruhanymyz hökmünde iň mukaddes ýere gelişi, Daniel 8:14-de görkezilişi ýaly; ynsan Oglunyň Daniel 7:13-de beýan edilişi ýaly Gadymy Günleriň ýanyna gelişi; hem-de Malakynyň öňünden aýdşy ýaly, Rebbiň Öz ybadathanasyna gelişi — bularyň hemmesi şol bir wakanyň beýanydyr; we bu waka şeýle hem Mesihiň Matta 25-däki on gyz baradaky tymsalynda beýan edilişi ýaly, giýewiň toýa gelişi arkaly şekillendirilýär.” Uly Göreş, 426.