The lines of the reformatory movements are a key to understanding the “seven thunders” of Revelation ten. The “seven thunders” represent the history of the empowerment of the first angel’s message on August 11, 1840 until the Great Disappointment on October 22, 1844. Chapter ten provides three internal witnesses within the chapter to support this understanding.
Özgertme hereketleriniň ugry Ylham kitabyň onunjy babyndaky “ýedi gümmürdiniň” manysyna düşünmek üçin açardyr. “Ýedi gümmürdi” 1840-njy ýylyň 11-nji awgustyndan 1844-nji ýylyň 22-nji oktýabryndaky Uly Lapkeçlige çenli birinji perişdäniň habarynyň güýçlendirilmeginiň taryhyny aňladýar. Onunjy bap bu düşünjäni goldamak üçin şol babyň öz içinde üç sany içki şaýatlyk berýär.
“The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
1840–44-nji ýyllaryň advent hereketi Hudaýyň güýjüniň şöhratly bir ýüze çykmasy boldy; birinji perişdäniň habary dünýäniň her bir missionerlik nokadyna ýetirildi, we käbir ýurtlarda on altynjy asyryň Reformasiýasyndan bäri islendik ýurtda görleninden hem has beýik dini gyzyklanma boldy; emma bular üçünji perişdäniň soňky duýduryşy astyndaky kuwwatly hereket tarapyndan hem aşylar.” Uly Göreş, 611.
The first angel’s message was carried to the world from 1840 onward. Uriah Smith expresses the pioneer understanding, in agreement with Sister White. Smith recognizes the first angel arrived in 1798 and shows it was the first angel that came down in 1840. Smith and the pioneers had simply not noticed the distinction between the arrival of a message and its empowerment. Smith clearly states that when the angel of Revelation ten placed one foot on the sea and one on the earth it identified the message being carried to the world.
Birinji perişdäniň habary 1840-njy ýyldan başlap dünýä ýetirildi. Uriah Smit, Aýal Uайт bilen ylalaşykda bolup, irki öňdebaryjylaryň düşünjesini beýan edýär. Smit birinji perişdäniň 1798-nji ýylda gelendigini ykrar edýär we 1840-njy ýylda aşak ineniň hut şol birinji perişdedigini görkezýär. Smit bilen öňdebaryjylar, diňe habaryň gelşi bilen onuň güýçlendirilmeginiň arasyndaky tapawudy görmändiler. Smit Açyş kitabynyň onunjy babyndaky perişdäniň bir aýagyny deňze, beýlekisini bolsa ýere goýanda, munuň dünýä ýetirilýän habary kesgitländigini anyk aýdýar.
“In 1798, therefore, the restriction against proclaiming the day of Christ at hand ceased; in 1798, the time of the end commenced, and the seal was taken from the little book. Since that period, therefore, the angel of Revelation 14 has gone forth proclaiming the hour of God’s judgment come; and it is since that time, too, that the angel of chapter 10 has taken his stand on sea and land, and sworn that time shall be no more. Of their identity there can be no question; and all the arguments which go to locate the one, are equally effective in the case of the other. We need not enter into any argument here to show that the present generation is witnessing the fulfillment of these two prophecies. In the preaching of the advent, more especially from 1840 to 1844, began their full and circumstantial accomplishment. The position of this angel, one foot upon the sea and the other on the land, denotes the wide extent of his proclamation by sea and by land. Had this message been designed for only one country, it would have been sufficient for the angel to take his position on the land only. But he has one foot upon the sea, from which we may infer that his message would cross the ocean, and extend to the various nations and divisions of the globe; and this inference is strengthened by the fact that the Advent proclamation, above referred to, did go to every missionary station in the world. More on this under chapter 14.” Uriah Smith, Thoughts on Daniel and the Revelation, 521.
“Şeýlelik bilen, 1798-nji ýylda Mesihiň gününiň golaýdygyny yglan etmäge garşy bolan çäklendirme güýjüni ýitirdi; 1798-nji ýylda soňky döwrüň başlanmagy bolup geçdi, we kiçi kitabyň möhri açyldy. Şonuň üçin hem şol döwürden bäri Ylham 14-däki perişde Hudaýyň höküminiň sagadynyň gelendigini yglan edip çykdy; we hut şol wagtdan bäri-de 10-njy bapdaky perişde deňziň we gury ýeriň üstünde durup, wagtyň indi bolmajakdygyna ant içdi. Olaryň birligine degişli hiç bir şübhe bolup bilmez; we olaryň birini ýerleşdirmäge hyzmat edýän ähli deliller beýlekisi barada hem deň derejede täsirlidir. Häzirki nesliň bu iki pygamberligiň ýerine ýetmeginiň şaýady bolýandygyny görkezmek üçin bu ýerde haýsydyr bir delile girmegimiz zerur däl. Adventiň wagyz edilmeginde, aýratyn-da 1840-njy ýyldan 1844-nji ýyla çenli bolan döwürde, olaryň doly we jikme-jik ýerine ýetişi başlandy. Bu perişdäniň ýagdaýy—bir aýagy deňziň üstünde, beýlekisi bolsa gury ýeriň üstünde—onuň yglanynyň deňiz arkaly-da, gury ýer arkaly-da giň ýaýraýşyny aňladýar. Eger bu habar diňe bir ýurt üçin niýetlenen bolsady, perişdäniň diňe gury ýerde ýerini almagy ýeterlik bolardy. Emma onuň bir aýagy deňziň üstündedir; mundan bolsa onuň habarynyň okeany kesip geçjekdigini we ýer ýüzüniň dürli milletlerine hem-de böleklerine ýaýrajakdygyny netije edip bileris; we bu netije ýokarda agzalýan Advent yglanynyň hakykatdan-da dünýäniň her bir missioner nokadyna baryp ýetendigi bilen has-da berkidilýär. Bu barada 14-nji bapda has giňişleýin.” Uriah Smith, Thoughts on Daniel and the Revelation, 521.
Therefore, verse one of chapter ten is identifying August 11, 1840, for at that time the predicted end of the Ottoman supremacy ceased in agreement with the prediction in Revelation nine. Sister White states:
Şeýlelikde, onunjy babyň birinji aýaty 1840-njy ýylyň 11-nji awgustyny görkezýär, sebäbi şol wagtda Ylham kitabynyň dokuzynjy babyndaky pygamberlige laýyklykda Osmanly hökümranlygynyň öňünden aýdylyp geçilen soňy tamam boldy. Waýt uýamyz şeýle diýýär:
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“1840-njy ýylda pygamberligiň ýene bir ajaýyp ýerine ýetmesi giňden gyzyklanma döretdi. Ondan iki ýyl öň, ikinji gelişi wagyz edýän öňdebaryjy ruhanylaryň biri bolan Josiah Litch, Ylham 9-yň düşündirişini neşir edip, Osman imperiýasynyň ýykyljakdygyny öňünden aýtdy. Onuň hasaplamalaryna görä, bu güýç ... 1840-njy ýylyň 11-nji awgustynda agdarylmaly, şol wagt Konstantinopoldaky Osmanly häkimiýetiniň döwülmegine garaşyp bolar. Munuň hem hakykatdan-da şeýle boljakdygyna ynanýaryn.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Takyk görkezilen wagtynda Türkiýe öz ilçileri arkaly Ýewropanyň soýuzdaş döwletleriniň goragyny kabul etdi we şeýlelik bilen özüni hristian milletleriniň gözegçiliginiň astyna goýdy. Bu waka pygamberligiň öňünden aýdylanlaryny takyk ýerine ýetirdi. Bu ýagdaý mälim bolanda, köpçülik Milleriň we onuň ýaranlarynyň kabul eden pygamberlik düşündiriş ýörelgeleriniň dogrudygyna ynandylar, hem-de Mesihiň gelşi baradaky herekete täsin bir itergi berildi. Ylymly we jemgyýetdäki abraýly adamlar hem wagyz etmekde, hem-de onuň garaýyşlaryny neşir etmekde Miller bilen birleşdiler, we 1840-njy ýyldan 1844-nji ýyla çenli bu iş çalt ýaýrady.” Beýik göreş, 334, 335.
Verse one of chapter ten is 1840 and in verse ten we see John bitterly disappointed on October 22, 1844. John represented those that took the message of the little book to the world, only to suffer the bitter disappointment on October 22, 1844. Verse one to verse ten represents the history of 1840 to 1844. That is one internal witness within chapter ten.
Onunjy babyň birinji aýaty 1840-njy ýyl bolup, onunjy aýatda bolsa biz Ýahýanyň 1844-nji ýylyň 22-nji oktýabrynda ajy lapykeçlige uçrandygyny görýäris. Ýahýa kiçi kitabyň habaryny dünýä ýetirenleri, emma diňe 1844-nji ýylyň 22-nji oktýabrynda şol ajy lapykeçligi başdan geçirenleri aňladýardy. Birinji aýatdan onunjy aýata çenli 1840-njy ýyldan 1844-nji ýyla çenli bolan taryhy aňladýar. Bu onunjy babyň içindäki bir içerki şaýatdyr.
The other witness is John who eats the little book and it is sweet in his mouth, representing his acceptance of the message of August 11, 1840 and then it turned bitter in his stomach at the Great Disappointment of October 22, 1844.
Beýleki şaýat — kiçijik kitaby iýýän Ýahýa bolup, ol onuň agzynda süýji boldy; bu bolsa onuň 1840-njy ýylyň 11-nji awgustyndaky habary kabul edendigini aňladýar. Soňra bolsa, 1844-nji ýylyň 22-nji oktýabryndaky Beýik Lapkeçlikde, onuň garnynda ajy boldy.
And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:10.
Soňra men şol kiçi kitaby perişdäniň elinden alyp, ony iýip goýberdim; ol agzymda bal ýaly süýjüdi; emma ony iýen dessime, garnym ajy boldy. Ylham 10:10.
Verse ten represents the very history of 1840 to 1844 in one verse. That is the second internal witness within the chapter that the “seven thunders” represent that history. Sister White has already identified that the “seven thunders” represent a delineation of events that transpired under the first and second angel’s messages. The second angel’s message ended at the great disappointment, so the “seven thunders” represent the very same history. Three internal witnesses to support the truth that the history of August 11, 1840 through the Great Disappointment on October 22, 1844 is the prophetic history that is being emphasized in Revelation chapter ten.
Onunjy aýat 1840-njy ýyldan 1844-nji ýyla çenli taryhy ýekeje aýatda görkezýär. Bu, şol bap içinde “ýedi gögürdäniň” şol taryhy aňladýandygyna degişli ikinji içerki şaýatdyr. Uayt uýamyz eýýäm “ýedi gögürdäniň” birinji we ikinji perişdäniň habarlary astynda bolup geçen wakalaryň beýan edilişini aňladýandygyny kesgitläpdir. Ikinji perişdäniň habary beýik lapykeçlik bilen tamamlandy, şonuň üçin “ýedi gögürde” hut şol bir taryhy aňladýar. 1840-njy ýylyň 11-nji awgustyndan 1844-nji ýylyň 22-nji oktýabryndaky Beýik Lapykeçlige çenli bolan taryhyň Ylham kitabynyň onunjy babynda aýratyn nygtalýan pygamberlik taryhydygyna degişli hakykaty goldaýan üç içerki şaýat bar.
Then in the last verse, in agreement with the truth connected with the “seven thunders” a command is given for the presentation of the message and that the very history must be repeated.
Soňra iň soňky aýatda, “ýedi gürrüldi” bilen baglanyşykly hakykata laýyklykda, habaryň beýan edilmegi üçin buýruk berilýär we hut şol taryhyň gaýtalanmalydygy aýdylýar.
And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:11.
Ol maňa şeýle diýdi: «Sen ýene-de köp halklaryň, milletleriň, dilleriň we patyşalaryň öňünde pygamberlik etmelisiň». Ylham 10:11.
The seven thunders are identifying that the beginning of Adventism, beginning when the message that was unsealed at the “time of the end” was empowered would illustrate the end of Adventism when the message that was unsealed in 1989 would be empowered by the descent, not of the angel of Revelation ten, but by the descending angel of Revelation eighteen. The angel of Revelation eighteen descended on September 11, 2001 and we are now approaching the conclusion of the historical repetition of 1840 to 1844.
Ýedi gök gürrüldisi şuny görkezýär: Ahyrzamanyň “wagtynda” açylan habaryň güýçlendirilip başlanan pursadyndan başlap Adventizmiň başlangyjy, 1989-njy ýylda açylan habaryň güýçlendiriljek pursadyndaky Adventizmiň soňuny şekillendirýär; emma bu güýçlendiriş Ylham onunjy bapdaky perişdäniň däl-de, eýsem Ylham on sekizinji bapdaky aşak inýän perişdäniň inişi arkaly bolar. Ylham on sekizinji bapdaky perişde 2001-nji ýylyň 11-nji sentýabrynda aşak indi, we biz indi 1840-dan 1844-e çenli bolan taryhy gaýtalanmanyň jemlenişine golaýlaşýarys.
These observations of chapter ten have been in the public domain for years. What was never recognized until recently is that with that sacred history is another sacred history that is embedded within. The history will only be recognized by those who accept the Alpha and Omega principle that identifies the end of a thing with the beginning of a thing. The embedded history within the sacred history begins with a disappointment and ends with the Great Disappointment. The history of 1843 to 1844 is a special line of history within but distinct from the history of 1840 to 1844. Sister White and Christ both address this line of history.
Onunjy bapdaky bu synlar ençeme ýyllardan bäri jemgyýetçilige mälim bolup gelýär. Ýakyn wagta çenli hiç haçan ykrar edilmedik zat bolsa, şol mukaddes taryhyň içinde onuň bilen birlikde ýerleşdirilen başga bir mukaddes taryhyň hem bardygydyr. Bu taryh diňe bir zadyň soňuny onuň başlangyjy bilen özdeşleşdirýän Alfa we Omega ýörelgesini kabul edýänler tarapyndan tanalar. Mukaddes taryhyň içindäki ýerleşdirilen bu taryh lapykeçlik bilen başlanýar we Beýik Lapykeçlik bilen tamamlanýar. 1843-den 1844-e çenli bolan taryh, 1840-dan 1844-e çenli bolan taryhyň içinde ýerleşýän, emma ondan tapawutlanýan aýratyn bir taryh çyzygydyr. Waýt uýa hem, Mesih hem bu taryh çyzygyna ýüzlenýärler.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
1840–1844-nji ýyllarda berlen ähli habarlara indi güýçli täsir berilmelidir, çünki köp adamlar öz ugruny ýitirdiler. Bu habarlar ähli ýygnaklara ýetirilmelidir.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matt. 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
Mesih şeýle diýdi: «Gözleriňiz bagtlydyr, çünki olar görýär; gulaklaryňyz bagtlydyr, çünki olar eşidýär. Çünki size dogrusyny aýdýaryn, köp pygamberler we dogruçyl adamlar siziň görýän zatlaryňyzy görmek isläpdirler, emma görmändirler; siziň eşidýän zatlaryňyzy eşitmek isläpdirler, emma eşitmändirler» [Matt. 13:16, 17]. 1843-nji we 1844-nji ýyllarda görülen zatlary gören gözler bagtlydyr.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Habar berildi. Wagtyň alamatlary berjaý bolýandygy üçin bu habary gaýtadan yglan etmekde hiç hili gijä galma bolmaly däldir; jemleýji iş ýerine ýetirilmelidir. Gysga wagtda uly bir iş amala aşyrylar. Tiz wagtdan Hudaýyň bellän bir habary berler, ol bolsa güýçlenip, belent gykylyga öwrüler. Şonda Daniel öz paýyna düşen ýerde durup, öz şaýatlygyny berer.” Manuscript Releases, volume 21, 437.
The “prophets and righteous men have desired to see those things” that “were seen in 1843 and 1844.” Jesus referenced this sacred history in two gospels, but each reference was in a different context.
«Pygamberler we dogruçyl adamlar» «1843-nji we 1844-nji ýyllarda görlen zatlary» görmegi arzuw edipdirler. Isa bu mukaddes taryha iki Hoş Habarda ýüzlenýär, ýöne her bir ýüzlenme başga bir baglamda berlipdir.
And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear. And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:3–17.
Ol olara köp zatlary tymsallar arkaly aýdyp şeýle diýdi: Ine, bir ekişçi tohum sepmäge çykdy. Ol tohum sepende, olaryň käbiri ýoluň gyrasyna düşdi, guşlar gelip, olary iýip gutardy. Käbiri daşly ýerlere düşdi; ol ýerde toprak çuň bolmadygy üçin dessine gögerdi. Emma topragyň çuňlugy bolmansoň, gün çykanda gowruldy; köki bolmadygy sebäpli gurap gitdi. Käbiri tikenleriň arasyna düşdi; tikenler ösüp, ony bogup goýdy. Emma beýlekileri gowy ýere düşdi-de, hasyl berdi: käbiri ýüz esse, käbiri altmyş esse, käbiri otuz esse. Eşitmäge gulagy bolan eşitsin. Şägirtler onuň ýanyna gelip: «Näme üçin olara tymsallar bilen aýdýarsyň?» diýip soradylar. Ol bolsa jogap berip, olara şeýle diýdi: «Asman Patyşalygynyň syrlaryny bilmek size berlendir, emma olara berlen däldir. Çünki kimde bar bolsa, oňa ýene berler, onuň baýlygy artar; emma kimde ýok bolsa, onda bar bolan zat hem elinden alnar. Şonuň üçin Men olara tymsallar bilen aýdýaryn: sebäbi olar görseler-de görenoklar, eşitseler-de eşidenoklar, düşünýän hem däldirler. Şeýlelikde, Işaýanyň şu pygamberligi olaryň üstünde ýerine ýetýär: “Eşidip eşidersiňiz, emma düşünmersiňiz; görüp görersiňiz, emma aňşyrmarsyňyz. Çünki bu halkyň ýüregi gatapdyr, gulaklary agyr eşidýär, gözlerini ýumupdyrlar; bolmasa gözleri bilen görerlerdi, gulaklary bilen eşiderlerdi, ýürekleri bilen düşünip, ýüz öwrerlerdi we Men olary şypalandyrardym.” Emma siziň gözleriňiz bagtlydyr, çünki olar görýär; gulaklaryňyz hem bagtlydyr, çünki olar eşidýär. Size dogrusyny aýdýaryn, köp pygamberler we dogruçyl adamlar siziň görýän zatlaryňyzy görmek islediler, emma görmediler; siziň eşidýän zatlaryňyzy eşitmek islediler, emma eşitmediler». Matta 13:3–17.
Jesus in Matthew while speaking of the effect of the Word of God, and calling on men to “hear,” identifies that the Laodiceans who reject the message which the prophets desired to see, were represented in Isaiah chapter six. Future for America has repeatedly presented Isaiah six in the context of September 11, 2001, for with the attack of Islam on that date the mighty angel of Revelation eighteen descended and lightened the earth with his glory. The prophets all agree with one another and in verse three of Isaiah six we find the direct reference to that very angel.
Isanyň Matta ýazgysynda Hudaýyň Sözüniň täsiri barada sözläp, adamlary “eşitmäge” çagyranda, pygamberleriň görmek isleýän habaryny ret edýän Laodikeýalylaryň Işaýa kitabynyň altynjy babynda görkezilendigini belleýär. “Future for America” Işaýanyň altynjy babyyny 2001-nji ýylyň 11-nji sentýabrynyň çäklerinde gaýtalap beýan etdi, çünki şol günde Yslamyň hüjümi bilen Ylham kitabynyň on sekizinji babyndaky gudratly perişde inip, ýeri öz şöhraty bilen ýagtyltdy. Pygamberleriň hemmesi biri-biri bilen ylalaşýarlar, we Işaýanyň altynjy babyndaky üçünji aýatda hut şol perişdä göni salgylanma tapýarys.
In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:1–3.
Uzziýa patyşanyň aradan çykan ýylynda men hem Rebbi beýik hem ýokary galdyrylan tagtda oturan halda gördüm, Onuň lybasy ybadathanany doldurýardy. Onuň ýokarsynda seraflar durdy; olaryň her biriniň alty ganaty bardy: iki ganaty bilen ýüzüni örtýärdi, iki ganaty bilen aýaklaryny örtýärdi, iki ganaty bilen bolsa uçýardy. Olar biri-birine seslenip şeýle diýýärdi: «Mukaddes, mukaddes, mukaddesdir Hökmürowanlaryň Rebbi; bütin ýer ýüzi Onuň şöhratyndan doludyr». Işaýa 6:1–3.
The earth is lightened with his glory when the angel of Revelation eighteen descends, and Isaiah provides another important key when he informs us that his vision of the sanctuary took place in the year King Uzziah died. King Uzziah had attempted to do the work of a priest within the temple. Eighty priests and the high priest resisted him from doing so until the Lord struck him with leprosy in his forehead. He received the mark of the beast for attempting to combine his state authority with church authority. He did not immediately die, he was removed from the throne and replaced and over a period of time he finally died on September 11, 2001. The Adventist church progressively dies as did the Jewish church in the time of Christ. But September 11, 2001 Adventism who had already rejected the message of the last six verses of Daniel eleven came to an end as the Protestant horn of the United States, and those represented by Isaiah were then called to take the message represented by the first voice of Revelation eighteen.
Yer Ylhamyň on sekizinji bapyndaky perişde aşak inende, onuň şöhraty bilen ýagtyldylýar; Işaýa bolsa, bize öz mukaddes ýer baradaky görnüşiniň Uzziýa patyşa ölen ýylda bolup geçendigini habar bermek bilen, başga bir möhüm açary berýär. Patyşa Uzziýa ybadathananyň içinde ruhanynyň işini ýerine ýetirmäge synanyşypdy. Segsen ruhany we baş ruhany muny etmegine garşy durdular; ahyrynda Reb onuň maňlaýyna mergi urupdy. Ol döwlet häkimiýetini ybadathana häkimiýeti bilen birleşdirmäge synanyşandygy üçin haýwanyň nyşanyny aldy. Ol dessine ölmändi; tagtdan aýryldy, onuň ýerine başgasy getirildi, soňra bolsa wagt geçmegi bilen ahyrsoňy 2001-nji ýylyň 11-nji sentýabrynda öldi. Adwentist ybadathanasy Mesihiň döwründäki Ýahudy ybadathanasy ýaly kem-kemden ölýär. Emma eýýäm Daniýeliň on birinji babynyň soňky alty aýatynyň habaryny ret eden 2001-nji ýylyň 11-nji sentýabryndaky Adwentizm Amerikanyň Birleşen Ştatlarynyň protestant şahy hökmünde soňlandy; şondan soň Işaýa arkaly şekillendirilenler Ylhamyň on sekizinji babynyň birinji sesi arkaly şekillendirilýän habary äkitmäge çagyryldy.
And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God. Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar. And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him. And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the kings house, judging the people of the land. 2 Chronicles 26:17–21.
Soň Azarýa ruhany onuň yzyndan girdi, onuň bilen bile Rebbiň segsen sany batyr ýüreklı ruhanysy bardy. Olar Uzziýa patyşanyň garşysyna durup, oňa şeýle diýdiler: «Ýa Uzziýa, Rebbe hoşboý ysly tütetgi ýakmak saňa degişli däldir; muny hoşboý ysly tütetgi ýakmak üçin mukaddes edilen Harunyň ogullary bolan ruhanylar etmelidir. Mukaddes ýerden çyk, çünki sen günä etdiň; bu iş saňa Reb Hudaý tarapyndan hormat getirmez». Şonda Uzziýa gaharlanyp gitdi, we hoşboý ysly tütetgi ýakmak üçin elinde tütetgi gapy bardy. Ol ruhanylara garşy gazaplanýarka, Rebbiň öýünde, tütetgi gurbanlyk sypasynyň ýanynda, ruhanylaryň gözüniň alnynda onuň maňlaýynda heýwere peýda boldy. Baş ruhany Azarýa we ähli ruhanylar oňa garadylar, ine, onuň maňlaýy heýwereli eken; şonda olar ony derrew ol ýerden çykardylar. Hawa, onuň özi hem çykmaga howlukdy, çünki Reb ony urupdy. Uzziýa patyşa ömrüniň ahyryna çenli heýwereli boldy we heýwereli bolany üçin aýratyn bir öýde ýaşady; çünki ol Rebbiň öýünden çetleşdirildi. Onuň ogly Ýotam patyşanyň köşgüniň üstünden gözegçilik edip, ýurduň halkyna höküm edýardi. 2 Ýyl ýazgylary 26:17–21.
It is important to recognize that the Protestant horn was removed from the Seventh-day Adventist church on September 11, 2001, for there are three primary elements to the unsealing of the message of Revelation in the last days. One is the parallel history of the horn of Republicanism and the horn of Protestantism. The other element that must be recognized is the significance of the seven churches, and of course the third is the “seven thunders.” All three prophetic elements make up the message that is being unsealed, and it is necessary to recognize that just as the Jewish church was passed by in the time of Christ, Adventism is passed by in the “last days.”
Protestant şahasynyň 2001-nji ýylyň 11-nji sentýabrynda Ýedinji Gün Adwentist buthanasyndan aýrylandygyny ykrar etmek möhümdir, çünki soňky günlerde Ylham kitabyndaky habaryň açylmagynyň üç esasy bölegi bardyr. Olaryň biri respublikançylygyň şahasy bilen protestantizmiň şahasynyň taryhy taýdan paralleldigidir. Ykrar edilmeli beýleki bölek bolsa ýedi buthananyň ähmiýeti bolup, elbetde üçünjisi “ýedi gürlemekdir.” Bu üç pygamberlik böleginiň hemmesi açylýan habary düzýär, we edil Mesihiň döwründe ýehudy buthanasynyň sowlup geçilişi ýaly, “soňky günlerde” adwentizmiň hem sowlup geçilýändigini ykrar etmek zerurdyr.
Isaiah volunteers to take a message to God’s unfaithful chosen people in his history and Jesus uses the same words to address the same situation in His history. A covenant chosen people are being passed by, and they refuse to “hear” and be healed.
Işaýa özüniň döwründe Hudaýyň wepasyz saýlanan halkyna habary ýetirmäge meýletin bolýar, we Isa hem Öz döwründe şol bir ýagdaý barada ýüzlenende şol bir sözleri ulanýar. Äht boýunça saýlanan halkyň ýanyndan geçilýär, olar bolsa “eşitmekden” we şypa tapmakdan ýüz öwürýärler.
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.
Ol şeýle diýdi: Bar-da, bu halka aýt: Siz hakykatdan-da eşidersiňiz, ýöne düşünmersiňiz; hakykatdan-da görersiňiz, ýöne aňmarsiňiz. Bu halkyň ýüregini gatalt, gulaklaryny agyrlaşdyr we gözlerini ýum; bolmasa, olar gözleri bilen görerler, gulaklary bilen eşiderler, ýürekleri bilen düşünerler, ýüz döndererler we şypa taparlar. Işaýa 6:9, 10.
The work Isaiah takes up is the work that John and Ezekiel took up when they ate the little book. They take a message of rebuke to a covenant chosen people that are in the process of being spewed out of the mouth of the Lord. The second time Jesus refers to the history that prophets and righteous men desired to see is recorded by Luke.
Işaýanyň öz üstüne alan işi, Ýahýanyň we Ezekiýeliň kiçi kitaby iýenlerinde öz üstlerine alan işidir. Olar Reb tarapyndan agyzdan çykarylyp taşlanmak işiniň barşynda duran äht boýunça saýlanan halka käýinç habaryny getirýärler. Isanyň pygamberleriň we dogry adamlaryň görmegi arzuw eden taryhy barada ikinji gezek ýüzlenişi Luka tarapyndan ýazga geçirilendir.
And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell. He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me. And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name. And he said unto them, I beheld Satan as lightning fall from heaven. Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you. Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven. In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight. All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him. And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see: For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Luke 10:15–24.
Sen, eý, asmanyň ýokarysyna çykarylan Kapernaum, dowzaha çenli aşak urularsyň. Sizi diňleýän Meni diňleýändir; sizi ret edýän bolsa Meni ret edýändir; Meni ret edýän bolsa, Meni Ibereni ret edýändir. Şondan soň ýetmiş adam şatlyk bilen dolanyp gelip: «Ýa Reb, hatda jynlar-da Seniň adyň arkaly bize tabyndyr» diýdiler. Ol olara şeýle diýdi: «Men Şeýtanyň ýyldyrym kimin asmandan gaçýandygyny gördüm. Ine, Men size ýylanlaryň we içýanlaryň üstünden basmaga, duşmanyň ähli güýjüniň üstünden höküm sürmäge ygtyýar berdim; hiç zat hem size asla zyýan ýetirmez. Şeýle-de bolsa, ruhlaryň size tabyn bolýandygyna begenmäň; eýsem atlaryňyzyň asmanda ýazylanyna begeniň». Şol sagatda Isa Ruhda şatlanyp şeýle diýdi: «Eý, Ata, asmanyň we ýeriň Rebbim, Saňa şükür edýärin, sebäbi Sen bu zatlary akyldarlardan we paýhaslylardan gizläp, çagajyklara aýan etdiň. Hawa, eý Ata, çünki Seniň nazaryňda şeýle etmek hoş göründi. Hemme zat Atam tarapyndan Maňa tabşyryldy; Ogluň kimdigini Atadan başga hiç kim bilmez; Atanyň kimdigini hem Oguldan başga we Ogulyň Ony aýan etmek isleýän adamsyndan başga hiç kim bilmez». Soňra Ol şägirtlerine tarap öwrülip, olara gizlinlik bilen şeýle diýdi: «Siziň görýän zatlaryňyzy görýän gözler bagtlydyr. Çünki size aýdýaryn: köp pygamberler we patyşalar siziň görýän zatlaryňyzy görmegi islediler, emma görmediler; siziň eşidýän zatlaryňyzy eşitmegi islediler, emma eşitmediler». Luka 10:15–24.
Again, the context of a blessing associated with those who have the privilege of seeing what the righteous have desired to see is concerning a covenant chosen people who are being passed by and are unwilling to “hear.” Sister White refers to Christ’s condemnation of Capernaum, which is a symbol of the rejection of great light, and she emphasized Adventism by placing the rebuke against Adventism in [brackets.]
Ýene-de, dogruçyl adamlaryň görmegi arzuw eden zadyny görmäge artykmaçlyga eýe bolanlar bilen baglanyşykly bereketiň mazmuny, saýlanan äht halkynyň olaryň ýanyndan geçilip, “eşitmäge” islegsiz bolmagy hakyndadyr. Uýam Waýt, beýik ýagtylygyň ret edilişiniň nyşany bolan Kapernahumy Mesihiň ýazgarmagyna salgylanýar, we ol [ýaýlaryň] içinde käýinji ýerleşdirip, Adventizmi aýratyn nygtady.
“Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’
“Hudaýyň çagasy diýlip ykrar edilýänleriň arasynda nähili az sabyr görkezildi, nähili köp ajy sözler aýdyldy, biziň ynanjymyzdan bolmadyklara garşy nähili köp ýazgaryşlar beýan edildi. Köp adamlar başga ybadathanalara degişli bolanlara uly günäkärler hökmünde garadylar, emma Reb olara beýle garamaýar. Başga ybadathanalaryň agzalaryna şeýle garaýanlar Hudaýyň gudratly golunyň astynda özlerini peseltmäge mätäçdirler. Olaryň ýazgarýan adamlary örän az nur, az mümkinçilikler we artykmaçlyklar alan bolmagy mümkin. Eger olar biziň ybadathanalarymyzyň köp agzalarynyň alan nuruny alan bolsadylar, olar has beýik derejede öňe ilerläp, öz ynanjyny dünýä has gowy görkezip bilerdi. Öz nuruny bilen buýsanýan, emma şonda-da şol nurda ýöremeýänler hakynda Mesih şeýle diýýär: ‘Emma Men size diýýärin: höküm güni Tyr bilen Sidon üçin sizden has çydamly bolar. Sen hem, Kapernaum [uly nur alan Ýedinji Günüň Adwentistleri], göge çenli beýgeldilen [artykmaçlyk babatda], dowzaha çenli peseldilersiň; çünki sende edilen gudratly işler Sodomda edilen bolsady, ol şu güne çenli galardy. Emma Men size diýýärin: höküm güni Sodom ülkesi üçin senden has çydamly bolar.’ Şol wagtda Isa jogap berip şeýle diýdi: ‘Eý Ata, gögiň we ýeriň Rebbi, Saňa şükür edýärin, çünki Sen bu zatlary akyldarlardan we paýhaslylardan [öz baha bermeklerinde] gizläp, olary çagalara açdyň.’”
“‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.” Review and Herald, August 1, 1893.
“‘Indi bolsa, siz şu işleriň ählisini edeniňiz sebäpli, Reb şeýle diýýär: Men size irden turup, gaýta-gaýta sözledim, emma siz gulak asmadyňyz; Men sizi çagyrdym, emma siz jogap bermediňiz; şonuň üçin Men Öz adym bilen atlandyrylýan, siziň bil baglaýan bu öýüňize we size hem-de ata-babalaryňyza beren bu ýere Şiloha edişim ýaly ederin. Men Efraýymyň ähli neslini, ýagny ähli doganlaryňyzy kowup çykarşym ýaly, sizi hem Öz huzurymdan kowup çykararyn.” Review and Herald, August 1, 1893.
The “mighty works” that had been done in Adventism were the works that righteous men and prophets desired to see and hear. Those mighty works were represented in the history of 1843 and 1844 when the message of the Midnight Cry was proclaimed. Adventism has rejected their history, and especially the history of 1843 and 1844. A history that begins and ends with a disappointment, and also a history that was intended to guide them into the earth made new.
Adwentizmde edilen “güýçli işler” dogry adamlar bilen pygamberleriň görmegi we eşitmegi arzuw eden işleridi. Şol güýçli işler Ýarygijeki Gykylygyň habary yglan edilen 1843 we 1844-nji ýyllaryň taryhynda şöhlelendirilipdi. Adwentizm öz taryhyny, aýratyn hem 1843 we 1844-nji ýyllaryň taryhyny ret etdi. Başlanyşy-da ahyry-da lapykeçlik bilen kesgitlenen, şeýle hem olary täzeden ýaradylan ýere alyp barmak üçin niýetlenen bir taryhy ret etdi.
“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.
“Ýoluň başynda olaryň yz tarapynda ýagty bir nur goýlupdy; bir perişde onuň ‘ýarygijeki çagyryş’ diýilýändigini maňa aýtdy. Bu nur bütin ýol boýunça şöhle saçýardy we olaryň büdremezligi üçin aýaklaryna ýagtylyk berýärdi.
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Early Writings, 15.
“Olar özleriniň gözlerini özleriniň öňünde bolup, olary şähere tarap alyp barýan Isa berk dikip saklanlarynda, aman galýardylar. Emma tiz wagtda käbirleri ýadadylar we şäheriň juda uzakdadygyny, özleriniň bolsa oňa mundan öň girmäge garaşandyklaryny aýtdylar. Şonda Isa Öz şanly sag goluny galdyryp, olary ruhlandyrýardy, hem-de Onuň golundan advent toparynyň üstünde tolkun atyp duran bir ýagtylyk çykýardy, şonda olar: ‘Alleluia!’ diýip gygyrýardylar. Beýlekiler bolsa, olaryň yzyndaky ýagtylygy howlukmaç inkär edip, olary beýle uzak ýola çykaranyň Hudaý däldigini aýtdylar. Olaryň yzyndaky ýagtylyk söndi, aýaklaryny doly garaňkylykda galdyrdy, şonda olar büdrediler, nyşandan we Isadan gözüni ýitirdiler, hem-de ýoldan aşakda ýerleşýän garaňky we pis dünýä gaçyp gitdiler.” Early Writings, 15.
What the Lion of the tribe of Judah is now unsealing is the history of 1843 and 1844. The “seven thunders” represent 1840 to 1844, but that period contains a very special history that has been typified since the beginning of covenant history. Each of the reformatory movements parallel each other, possessing the identical waymarks. If they were different from one another Satan would create a different plan of attack for each reformatory movement, but he never does.
Ýahuda taýpasynyň Arslanynyň häzir açyp görkezýän zady 1843 we 1844-nji ýyllaryň taryhydyr. “Ýedi gök gürlemesi” 1840-dan 1844-e çenli döwri aňladýar, emma şol döwür äht taryhynyň başyndan bäri nusgalaşdyrylyp gelnen örän aýratyn bir taryhy öz içine alýar. Reformatory hereketleriň her biri biri-birine paralel bolup, şol bir ýol belgilerine eýedir. Eger olar biri-birinden tapawutly bolan bolsadylar, Şeýtan her bir reformatory hereket üçin başga bir hüjüm meýilnamasyny dörederdi, ýöne ol hiç haçan şeýle etmeýär.
“But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.
“Emma Şeýtan biderek durmady. Ol indi her bir beýleki reformatorçylyk hereketinde synanyşyşy ýaly bir zady synanyşdy — hakyky işiň deregine olaryň üstüne galp bir zady oklap, halky aldap we ýok etmek. Hristian ybadathanasynyň birinji asyrynda galp Mesihler bolşy ýaly, XVI asyrda hem galp pygamberler peýda boldy.” Beýik göreş, 186.
The essential point in this passage in terms of the overall message we are sharing is that when Adventism ceased to uphold the mantle of Protestantism and had it fully removed on September 11, 2001, they still insist that they are the remnant movement that proclaims the loud cry of the third angel. Yet they are the counterfeit. If you don’t recognize which movement is now carrying the horn of Protestantism it is virtually impossible to understand the parallel between the two horns in the United States.
Bu bölekde biziň paýlaşýan umumy habarymyzyň nukdaýnazaryndan esasy many şundan ybaratdyr: Adwentizm Protestantizmiň mantýasyny goldamagyny bes edip, onuň 2001-nji ýylyň 11-nji sentýabrynda doly aýrylmagyna ýol berenden soň hem, olar henizem özleriniň üçünji perişdäniň güýçli çagyryşyny yglan edýän galyndy hereketidigini nygtaýarlar. Emma olar galp nusgadyr. Häzir haýsy hereketiň Protestantizmiň şahyryny göterýändigini tanamasaňyz, Amerikanyň Birleşen Ştatlaryndaky iki şahyň arasyndaky meňzeşlige düşünmek tasdan mümkin däldir.
The history of 1843 and 1844 is represented in every reform movement and we will now use the beginning of ancient Israel as God’s chosen people and the ending of Israel as God’s chosen people to illustrate the same of modern Israel, with the focus on 1843 and 1844 as represented in each of the lines of reformatory movements.
1843-nji we 1844-nji ýyllaryň taryhy her bir reformaçylyk hereketinde şekillendirilýär, we indi şol bir ýagdaýy häzirki zaman Ysraýylynda görkezmek üçin, gadymy Ysraýylyň Hudaýyň saýlanan halky hökmünde başlangyjyny we Ysraýylyň Hudaýyň saýlanan halky hökmünde soňuny ulanarys; üns bolsa, reformaçylyk hereketleriniň her bir ugrunda şekillendirilişi ýaly, 1843-nji we 1844-nji ýyllara gönükdiriler.
Moses prophesied that the Lord would raise up a prophet like unto himself, and that prophet was Jesus. Luke in Acts confirms that Jesus fulfilled Moses’ prophecy.
Musa Rebbiň özi ýaly bir pygamber çykarjakdygyny pygamberlik edipdi, we şol pygamber Isa idi. Luka Resullaryň Işlerinde Isanyň Musanyň pygamberligini ýerine ýetirendigini tassyklaýar.
The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. Deuteronomy 18:15.
Rebbe Hudaýyň seniň araňdan, doganlaryňdan, meniň ýaly bir pygamber çykarar; oňa gulak asarsyňyz. Kanun taglymaty 18:15.
Jesus is the prophet we are to listen to.
Isa, diňlemeli pygamberimizdir.
For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities. Acts 3:22–26.
Çünki Musa hakykatdan-da atalara şeýle diýdi: «Rebbiňiz Hudaý doganlaryňyzyň arasyndan meniň ýaly bir pygamberi size çykaryp berer; ol size näme diýse, hemme zatda oňa gulak asyň. Şeýle bolar welin, şol pygambere gulak asmaýan her bir jan halkyň arasyndan ýok ediler». Hawa, Şamuwelden başlap, ondan soň gelen pygamberleriň ählisi, näçesi gepleýän bolsa, şu günler barada-da öňünden habar berdiler. Siz pygamberleriň we Hudaýyň biziň atalarymyz bilen baglaşan ähtiniň perzentlerisiz; ol Ybrahyma şeýle diýdi: «Ýerdäki ähli uruglar seniň nesliňde ak pata alarlar». Hudaý Öz Ogly Isany direldip, ilki size iberdi, her biriňizi öz ýamanlyklaryndan öwürmek bilen size ak pata bermek üçin. Resullaryň işleri 3:22–26.
The reform line of Christ begins at the time of the end, as all reform lines do. The “time of the end” in the days of Christ was His birth. Scripture identifies that at His birth there was an increase of knowledge in agreement with the definition of the “time of the end” in the book of Daniel. Whether it was the shepherds, the wise men from the east, angry Herod, or Anna and Simeon in the temple there was an increase of knowledge when He was born. At that point the leadership of the Jewish church was passed by. The divorce was progressive, but began by their rejection of the message that was unsealed at the time of the end.
Mesihiň özgertme çyzygy, ähli özgertme çyzyklarynyň başlanşy ýaly, ahyrzamanyň wagtynda başlanýar. Mesihiň günlerinde “ahyrzamanyň wagty” Onuň doglan wagtydy. Mukaddes Ýazgylar, Daniel kitabyndaky “ahyrzamanyň wagty” düşünjesiniň kesgitlemesine laýyklykda, Onuň doglan pursadynda bilim artşynyň bolandygyny görkezýär. Çopanlar bolsun, gündogardan gelen danalar bolsun, gaharly Hirodes bolsun, ýa-da ybadathanadaky Hanna bilen Simeon bolsun — Ol doglanda bilim artşy bolup geçdi. Şol pursatda ýehudy buthanasynyň ýolbaşçylygy olaryň üstünden geçilip, başga tarapa gönükdirildi. Aýrylyşma tapgyrlaýyn boldy, emma onuň başlanmagy ahyrzamanyň wagtynda açylan habaryň olar tarapyndan ret edilmegi bilen başlandy.
“Men know it not, but the tidings fill heaven with rejoicing. With a deeper and more tender interest the holy beings from the world of light are drawn to the earth. The whole world is brighter for His presence. Above the hills of Bethlehem are gathered an innumerable throng of angels. They wait the signal to declare the glad news to the world. Had the leaders in Israel been true to their trust, they might have shared the joy of heralding the birth of Jesus. But now they are passed by.” The Desire of Ages, 47.
“Adamlar muny bilmeýärler, emma bu hoş habar asmany şatlyk bilen doldurýar. Nur dünýäsinden bolan mukaddes barlyklar has çuň we has mähirli gyzyklanma bilen ýere çekilýärler. Onuň huzury sebäpli bütin dünýä has ýagty bolýar. Beýtullahymyň depeleriniň üstünde sansyz-sajaksyz perişdeler jemlenendir. Olar bu şatlykly habary dünýä yglan etmek üçin beriljek yşarata garaşýarlar. Eger Ysraýyldaky ýolbaşçylar özlerine ynanylan ygtyýara wepaly bolan bolsadylar, Isanyň dogluşyny jar etmek şatlygyna olar hem gatnaşyp bilerdi. Emma indi olar gyra sürüldiler.” The Desire of Ages, 47.
The leadership of Adventism was passed by in 1989 when Daniel eleven verse forty was fulfilled. The “time of the end” in the history of Moses, who typified Jesus, was his birth, where his family and thereafter Pharaoh’s daughter received an increase of knowledge about baby Moses. His name of course means “saved out of the water” and Jesus means “Jehovah saves.”
Adwentizmiň ýolbaşçylygy 1989-njy ýylda, Daniel 11:40 ýerine ýetirilende, ýanyndan geçilip goýberildi. Isa Mesihiň görnüşi bolan Musanyň taryhynda “ahyryň wagty” onuň dogluşy bolupdy; şol ýerde onuň maşgalasy we ondan soň Faraonyň gyzy çaga Musa barada bilimiň artmagyny kabul etdiler. Elbetde, onuň ady “suwdan halas edilen” diýen manyny berýär, Isa bolsa “Ýehowa halas edýär” diýmegi aňladýar.
After the “time of the end” all the reform lines demonstrate a point when the knowledge that is increased in that particular history is formalized into a message that can be held up as a witness to the generation who are to be held accountable for the light that was unsealed at the time of the end.
“Ahyrzamanyň wagtyndan” soň ähli özgertme çyzyklary şol anyk taryhda artdyrylan bilimiň, ahyrzamanyň wagtynda açylan ýagtylyk üçin jogapkär tutulmaly nesle şaýatlyk hökmünde öňe tutulyp bilinjek habara resmileşdirilýän bir nokady görkezýär.
John the Baptist formalized the message of Christ, and Moses’ message was formalized in his fortieth year, when he attempted to deliver Israel from Egypt in his own strength. The message of the deliverance of Egypt was now in the public record.
Ýahýa çokundyryjy Mesihiň habaryny resmi taýdan beýan etdi, Musanyň habary bolsa onuň kyrkynjy ýaşynda, Ysraýyly Müsürden öz güýji bilen halas etmäge synanyşanda resmi taýdan beýan edildi. Müsürden çykarylyş baradaky habar indi jemgyýetçilik ýazgysynda bardy.
Forty years later Moses’ message was empowered at the burning bush and was accompanied with two signs of God’s divinity as represented by the rod which turned into a snake and the leprous hand that Moses withdrew from his bosom. Jesus’ message was empowered at His baptism that was accompanied with two signs of divinity, the Father’s voice and the Holy Spirit. The next waymark in both histories represent the first disappointment, the tarrying time, the arrival of the second angel or 1843.
Kyrk ýyl soň, Musanyň habary ýanyp duran gyrymsy agajyň ýanynda güýçlendirildi we Musanyň elindäki taýagyň ýylana öwrülmegi hem-de onuň gursagyndan çykaryp görkezýän maýyp eli bilen şekillendirilen Hudaýyň ilahiliginiň iki alamaty bilen utgaşdy. Isanyň habary bolsa Onuň çokundyrylmasynda güýçlendirildi; oňa ilahiligiň iki alamaty — Atanyň sesi we Mukaddes Ruh — hemra boldy. Iki taryhdaky indiki ýol görkezijisi ilkinji lapykeçligi, gijikme döwrüni, ikinji perişdäniň gelmegini ýa-da 1843-nji ýyly aňladýar.
The disappointment in the line of Moses was illustrated by his wife when the angel descended to slay Moses for not circumcising his son. In fear Zipporah performed the rite on their son herself. Moses had forgotten to circumcise his son! The very sign of the covenant that was given to Abraham was forgotten by Moses. Father Abraham had set forth the prediction of the Hebrews captivity and deliverance in and from Egypt, and his prophecy was to be specifically fulfilled through Moses, and Moses forgot to circumcise his son. At that point Moses sent Zipporah back to stay with her father until after the deliverance. She tarried in Midian until Moses led the children of Israel through the water of the Red Sea, which the apostle Paul informs us is typifying baptism, the very rite that replaced circumcision. Do not miss that point. The arrival of the waymark representing the second angel in the history of Moses, the waymark that produces the first disappointment in that history was a rejection of the primary rule of Abraham’s covenant relationship with God.
Musaneslinde bolan lapykeçlik, Musanyň ogluny sünnet etmändigi üçin perişde ony öldürmek üçin inende, onuň aýaly arkaly görkezildi. Gorky içinde Sipporah dessury öz ogluna özi ýerine ýetirdi. Musa öz ogluny sünnet etmegi unudypdy! Ybraýyma berlen ähtiň hut nyşany Musa tarapyndan unudylypdy. Ata Ybraýym Ýewreýleriň Müsürde ýesir düşjekdigini we ol ýerden azat ediljekdigini öňünden yglan edipdi, onuň pygamberligi bolsa takyklykda Musa arkaly amala aşmalydy, emma Musa öz ogluny sünnet etmegi unudypdy. Şol pursatda Musa Sipporahy halas edilişden soňky wagta çenli atasynyň ýanynda galmagy üçin yzyna iberdi. Musa Ysraýyl ogullaryny Gyzyl deňziň suwlaryndan geçirýänçä, ol Midýanda garaşdy; resul Pawlusyň bize habar berşi ýaly, bu suwdan geçiş çokundyrylmagy alamatlandyrýardy, ýagny sünnetiň ornuny tutan hut şol dessury. Bu nokady gözden salmaň. Musanyň taryhynda ikinji perişdäni aňladýan ýolbelligiň gelmegi, şol taryhda ilkinji lapykeçligi ýüze çykarýan ýolbelgi, Ybraýymyň Hudaý bilen bolan äht gatnaşyklarynyň esasy düzgüniniň ret edilmegi bolupdy.
The first disappointment in the line of Christ was the death of Lazarus, which Martha and Mary were certain would not have happened if Jesus had not tarried until Lazarus had already been dead for four days. The disappointment of Jesus allowing his close friend Lazarus to die and rot in the tomb was immense, for not only the two sisters, but also the disciples. Yet the resurrection of Lazarus became the seal of Christ’s entire ministry.
Mesihiň ýolundaky ilkinji lapykeçlik Lazaryň ölümi boldy; Marta bilen Merýem, eger Isa Lazaryň eýýäm dört günläp öli ýatmagyna çenli gijä galmadyk bolsa, munuň asla bolmajakdygyna berk ynanýardylar. Isanyň ýakyn dosty Lazaryň ölmegine we gabyrda çüýremegine ýol bermeginden döreýän lapykeçlik örän ulydy; bu diňe şol iki uýa üçin däl, eýsem şägirtler üçin hem şeýle boldy. Şeýle-de bolsa, Lazaryň direlmegi Mesihiň bütin gullugynyň möhüri boldy.
“In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.
“Mesihiň Lazaryň ýanyna gelmegini gijikdirmekde, Ony kabul etmediklere tarap rehimdarlyk maksady bardy. Ol eglenip durdy, çünki Lazary ölümden direltmek arkaly, öz dikbaş, imansyz halkyna hakykatdan-da ‘direliş hem-de ýaşaýyş’ bolandygyny ýene bir subutnama bilen görkezmek isleýärdi. Ol Ysraýyl öýüniň garyp, azaşan goýny bolan bu halk babatda ähli umydyny üzmäge dözmeýärdi. Olaryň toba etmezligi sebäpli Onuň ýüregi para-para bolýardy. Öz rehimdarlygynda Ol olara Özünün Dikeldiji, ýagny ýaşaýşy we ölmez-ýitmezligi aýan edip bilýän ýeke-täk Şol Bolandygyny ýene bir gezek subut etmegi maksat edinýärdi. Bu, ruhanylaryň nädogry düşündirip bilmejek subutnamasy bolmalydy. Onuň Betaniýa gitmegini gijikdirmeginiň sebäbi şudy. Bu iň beýik gudrat — Lazaryň direldilmegi — Onuň işine we Öz ilahydygy baradaky talabyna Hudaýyň möhür basmagy bolmalydy.” The Desire of Ages, 529.
The sealing of God’s one hundred and forty-four thousand is illustrated in the history of 1843 and 1844, for we are informed that it was Lazarus who led Christ into Jerusalem at the triumphal entry. The history of the triumphal entry is the history Sister White uses to illustrate the Midnight Cry of 1843 and 1844. It was a misunderstanding of Christ having the power to resurrect the dead by God’s creative power. Mary and Elizabeth confessed that they knew Jesus had the power to resurrect Lazarus at the final trump, but could not see that He actually had the power to resurrect then and there. They were in denial of the very truth He came to demonstrate at His baptism and death, the beginning and ending of His personal three-and-a-half-year ministry. They could not see until the stone was removed from the tomb, just as His hand would later be removed from a mistake in some of the figures on the 1843 chart.
Hudaýyň ýüz kyrk dört müň adamyň möhürlenmegi 1843 we 1844-nji ýyllaryň taryhynda şekillendirilýär, çünki bize Mesihi dabaraly girişde Iýerusalime alyp baranyň Lazaryň özi bolandygy habar berilýär. Dabaraly girişiň taryhy 1843 we 1844-nji ýyllaryň Ýarygije nidasyny şekillendirmek üçin Uýam Waýtyň ulanýan taryhydyr. Bu, Mesihiň Hudaýyň ýaradyjy güýji arkaly ölini direltmäge güýjüniň bardygy baradaky düşünmezlikdi. Merýem bilen Elizaweta Isanyň ahyrky surnaýda Lazary direltmäge güýjüniň bardygyny bilýändiklerini ykrar etdiler, ýöne Onuň hut şol ýerde we şol pursatda-da direltmäge güýjüniň bardygyny görüp bilmediler. Olar Onuň çokundyrylmagynda we ölüminde görkezmäge gelen hut şol hakykatyny inkär edýärdiler; bu bolsa Onuň şahsy üç ýarym ýyllyk gullugynyň başlangyjy we ahyrydy. Olar diňe guburdan daş aýrylandan soň görüp bildiler, edil soňra 1843-nji ýylyň çyzgysyndaky käbir sanlardaky ýalňyşlykdan Onuň eliniň aýrylyşy ýaly.
Moses, after he sent Zipporah away from the upcoming struggle with Pharaoh, was met by his older brother Aaron and the two messengers proceeded to Egypt representing the second angel’s message. Before any plagues were brought upon Egypt Moses warned Pharaoh that if he would not let Israel, God’s firstborn, go out and worship, then God would slay Egypt’s firstborn.
Musa, öňde boljak Firgawn bilen göreşden Sipporany ugradandan soň, özünden uly agasy Harun tarapyndan garşy alyndy, we şol iki habarçy ikinji perişdäniň habaryny wekilçilik edip Müsüre tarap ýola düşdüler. Müsüre haýsydyr bir bela inmezinden öň Musa Firgawna şeýle duýduryş berdi: eger-de ol Hudaýyň ilkinji doglany Ysraýyly goýberip, onuň çykyp ybadat etmegine ýol bermese, onda Hudaý Müsüriň ilkinji doglanyny öldürer.
And the Lord said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go. And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. Exodus 4:21–23.
Reb Musa şeýle diýdi: «Sen Müsüre dolanyp baranyňda, eliňe beren ähli gudratlarymy Firawnyň öňünde etmäge üns ber; emma Men onuň ýüregini gatadaryn, şonuň üçin ol halky goýbermez. Sen Firawna aýt: “Reb şeýle diýýär: Ysraýyl Meniň oglumdyr, hatda ilkinji doglan oglumdyr. Men saňa diýýärin: Oglumy goýber, goý ol Maňa gulluk etsin. Eger-de sen ony goýbermekden ýüz öwürseň, ine, Men seniň ogluňy, hatda ilkinji doglan ogluňy öldürerin.”» Müsürden çykyş 4:21–23.
The Midnight Cry was a prediction that in the future would be fulfilled.
“Ýary gije nidasy” geljekde ýerine ýetiriljek pygamberlik öňünden aýdylşy bolupdy.
“In the deliverance of Israel from Egypt, the dedication of the first-born was again commanded. While the children of Israel were in bondage to the Egyptians, the Lord directed Moses to go to Pharaoh, king of Egypt, and say, ‘Thus saith the Lord, Israel is My son, even My first-born: and I say unto thee, Let My son go, that he may serve Me: and if thou refuse to let him go, behold, I will slay thy son, even thy first-born.’ Exodus 4:22, 23.
“Ysraýyly Müsürden gutarmak işinde ilkinji doglanlaryň bagyş edilmegi ýene-de buýruldy. Ysraýyl ogullary müsürlileriň gulçulygy astynda bolanlarynda, Reb Musa Müsür patyşasy faraonyň ýanyna baryp şeýle diýmegini tabşyrdy: ‘Reb şeýle diýýär: Ysraýyl Meniň oglumdyr, hatda ilkinji doglanymdyr; şonuň üçin saňa diýýärin: Oglumy goýber, maňa gulluk etsin; eger ony goýbermekden ýüz öwürseň, ine, men seniň ogluňy, ýagny ilkinji doglany öldürerin.’ Çykyş 4:22, 23.”
“Moses delivered his message; but the proud king’s answer was, ‘Who is the Lord, that I should obey His voice to let Israel go? I know not the Lord, neither will I let Israel go.’ Exodus 5:2. The Lord worked for His people by signs and wonders, sending terrible judgments upon Pharaoh. At length the destroying angel was bidden to slay the first-born of man and beast among the Egyptians. That the Israelites might be spared, they were directed to place upon their doorposts the blood of a slain lamb. Every house was to be marked, that when the angel came on his mission of death, he might pass over the homes of the Israelites.” The Desire of Ages, 51.
Musa öz habaryny ýetirdi; emma tekepbir patyşanyň jogaby şeýle boldy: «Meniň sesime boýun bolup, Ysraýyly goýberer ýaly Reb kimdir? Men Rebi tanamok, Ysraýyly hem goýbermerin». Çykyş 5:2. Reb Öz halky üçin alamatlar we gudratlar bilen işledi, Fyrownyň üstüne elhenç jezalary iberdi. Ahyrsoňy, ýok ediji perişdä Müsürlileriň arasynda ynsanlaryň hem mallaryň ilkinji doglanlaryny öldürmek buýruldy. Ysraýyllar aman galsynlar diýip, olara öldürilen guzynyň ganyny gapylarynyň söýelerine çalmaga görkezme berildi. Her bir öý belliklenmelidi, şeýdip perişde ölüm tabşyrygyny ýerine ýetirmäge gelende, Ysraýyllaryň öýleriniň üstünden geçip gitsin». Isa hakdaky Isleg, 51.
The Midnight Cry message unto Pharaoh was identifying the death of the firstborn in response to Pharaoh’s rebellion. Once the message was put into the record the plagues, representing the power of the Midnight Cry in the summer of 1844 was brought upon Egypt. The message of the Midnight Cry swept across the land like a tidal wave in the summer of 1844. The plagues swept across Egypt and when the promised death of the firstborn arrived a cry was heard at midnight throughout Egypt.
Firawna gönükdirilen Ýarygije çagyryş habary, Firawnyň pitneçiligine jogap hökmünde ilkinji doglanlaryň ölümini görkezýärdi. Habary ýazgyda berkidileninden soň, 1844-nji ýylyň tomsundaky Ýarygije çagyryşyň güýjüni aňladýan belalar Müsüriň üstüne inderildi. Ýarygije çagyryş habary 1844-nji ýylyň tomsunda tolkundyryjy umman tolkuny dek bütin ýurda ýaýrady. Belalar Müsüriň üstünden geçdi, wada berlen ilkinji doglanlaryň ölümi ýetip gelende bolsa, bütin Müsürde ýarygijede bir agy eşidildi.
And Moses said, Thus saith the Lord, About midnight will I go out into the midst of Egypt: And all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that is behind the mill; and all the firstborn of beasts. And there shall be a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it any more. Exodus 11:4–6.
Musa şeýle diýdi: «Reb şeýle diýýär: Gijäniň ýarymynda Men Müsüriň ortasyna çykaryn. Müsür ýurdundaky ähli ilkinji doglanlar öler: tagtynda oturan Faraonyň ilkinji doglanyndan başlap, degirmeniň aňyrsynda duran gyrnagyň ilkinji doglanyna çenli, şeýle hem ähli mallaryň ilkinji doglanlary. Bütin Müsür ýurdunyň içinde beýik agy-gop bolar; munuň ýalysy öň bolmandy, mundan soň hem bolmaz». Çykyş 11:4–6.
The triumphal entry of Christ into Jerusalem led to the cross of Calvary, and the disciples of Christ and his other followers experienced a Great Disappointment.
Mesihiň Ýerusalime dabaraly girişi Kalwari haçyna alyp bardy, hem-de Mesihiň şägirtleri we Onuň beýleki yzyna eýerijileri Uly Ruhdan Düşgünligi başdan geçirdiler.
“Our disappointment was not so great as that of the disciples. When the Son of man rode triumphantly into Jerusalem, they expected Him to be crowned king. The people flocked from all the region about, and cried: ‘Hosanna to the Son of David.’ And when the priests and elders besought Jesus to still the multitude, He declared that if they should hold their peace even the stones would cry out, for prophecy must be fulfilled. Yet in a few days these very disciples saw their beloved Master, whom they believed would reign on David’s throne, stretched upon the cruel cross above the mocking, taunting Pharisees. Their high hopes were disappointed, and the darkness of death closed about them.” Testimonies, volume 1, 57, 58.
“Biziň lapykeçligimiz şägirtleriňkiden beýle uly däldi. Ynsan Oglunyň ýeňiş bilen Iýerusalime giren wagty, olar Ony patyşa täç geýdiriler diýip garaşýardylar. Halk ähli töwerek sebitlerden üýşüp gelip: «Hosanna Dawudyň Ogluna!» diýip gygyrýardy. Ruhanylar bilen ýaşulular Isadan mähelläni köşeşdirmegini haýyş edenlerinde bolsa, Ol: eger olar seslerini kesäýscler, onda hatda daşlaryň özleriniň gygyryp çykjakdygyny yglan etdi, çünki pygamberlik amala aşmalydy. Şeýle-de bolsa, bary-ýogy birnäçe günden şol bir şägirtleriň özleri Dawudyň tagtynda höküm sürer diýip ynanan eziz Mugallymlaryny, masgaralaýjy, ýaňsa alýan fariseýleriň ýokarsynda gazaply haça gerlip goýlan halda gördüler. Olaryň belent umytlary puja çykdy, ölümüň garaňkylygy bolsa olary gurşap aldy.” Testimonies, volume 1, 57, 58.
The great disappointment of the disciples and Millerites is also represented by the Hebrews being stuck between Pharaoh’s army and the Red Sea.
Şägirtleriň we Milleritleriň beýik lapykeçligi, şeýle hem, Ýewreýleriň Firgawnyň goşuny bilen Gyzyl deňziň arasynda gabalyp galmagy arkaly şekillendirilýär.
“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.
“Biziň üstümize geçen asyrlaryň ýygnanan nury ýagty saçýar. Ysraýylyň unutganlygynyň ýazgysy biziň aň-düşünjämiz üçin saklanyp galypdyr. Bu döwürde Hudaý Öz eli bilen her milletden, tireden we dilden Özüne bir halk ýygnamaga girişdi. Ol geliş hereketinde mirasy üçin iş etdi, edil ysraýyllylary Müsürden alyp çykanda edişi ýaly. 1844-nji ýylyň beýik lapykeçliginde Onuň halkynyň imany, Gyzyl deňziň başynda ýewreýleriň imany synalşy ýaly, synaldy.” Testimonies, 8-nji tom, 115, 116.
It is important to see that when Christ entered Jerusalem the inspiration of the hour produced an outburst of praise, which the Pharisee’s sought to silence. The heart of the chorus of praise was the reference to Jesus being the son of David, the very symbol Christ used to mark the end of his verbal interactions with the quibbling Jews. Most irritating to the Jews was the recognition that when calling Jesus, the Son of David they were by inference referencing King David’s triumphal entry into Jerusalem.
Mesihiň Iýerusalime girende, şol pursadyň ylhamynyň wasp-senanyň joşgunly bir daşgynyny döredenini görmek möhümdir; muny fariseýler dymdyrmaga synanyşdylar. Wasp-sena aýdylýan şol jöwher mazmunyň özeni, Isanyň Dawudyň Ogly bolandygyna edilen salgylanmadyr; hut şu alamaty Mesih jedelçi ýewreýler bilen söz arkaly gatnaşyk edýän işiniň soňuny bellemek üçin ulanypdy. Ýewreýleri iň köp gyjyndyran zat, Isany “Dawudyň Ogly” diýip atlandyranlarynda, munuň arkaly olar göni manyda däl-de, ýöne hökmany netije hökmünde Patyşa Dawudyň Iýerusalime dabaraly girişine salgylanýandyklarynyň ykrar edilmegidi.
In the history of David’s work of bringing the ark to Jerusalem, the empowerment of the message was represented by David’s empowerment.
Dawudyň sandygy Iýerusalime getirmek işiniň taryhynda habaryň güýçlendirilmegi Dawudyň güýçlendirilmegi arkaly şekillendirildi.
And David went on, and grew great, and the Lord God of hosts was with him. 2 Samuel 5:10.
Dawut gitdigiçe ösdi we beýgeldi; Hökmürowan goşunlaryň Hudaýy Reb onuň bilen idi. 2 Şamuwel 5:10.
Thereafter David determined to bring the ark unto Jerusalem. In bringing the ark to the city of David, there was to be a disappointment, as in every reform line. Uzzah, whose name means strength, knowing full well that he was not authorized to touch the ark, did so anyway. The very issue that took the ark into captivity in the first place, was disobedience unto the Lord’s revealed will, and presumption concerning the power associated with the ark of God. Yet Uzzah, a strong man of David disobeyed, just as Moses disobeyed the command of circumcision. Uzzah was struck dead, and the ark tarried outside of Jerusalem until David understood that those watching over where the ark had remained after Uzzah’s death were being blessed. David then set forth again to bring the ark into Jerusalem. As David danced into Jerusalem his wife saw his nakedness and was greatly disappointed.
Şondan soň Dawut sandygy Ýerusalime getirmegi ýüregine düwdi. Sandygy Dawudyň şäherine getirende, her bir özgertme hatarynda bolşy ýaly, bir lapykeçlik bolmalydy. Ady güýç diýen manyny berýän Uzza, sandyga degmäge özüne ygtyýar berilmändigini doly bilse-de, şonda-da oňa degdi. Sandygy ilki bilen ýesirlige eltiren meseläniň özi Rebbiň aýan edilen erkine boýun bolmazlyk we Hudaýyň sandygy bilen baglanyşykly güýje degişli batyrgaý çaklamady. Şeýle-de bolsa, Dawudyň güýçli adamlaryndan bolan Uzza boýun egmedi; edil Musanyň sünnet baradaky buýrugy bozşy ýaly. Uzza urulyp öldürildi, we Dawut Uzzanyň ölüminden soň sandygyň galan ýerine gözegçilik edýänleriň bereketlenýändigine düşünýänçä, sandyk Ýerusalimiň daşynda saklandy. Soňra Dawut sandygy Ýerusalime getirmek üçin ýene ýola düşdi. Dawut Ýerusalime tans edip girende, aýaly onuň ýalaňaçlygyny gördi we gaty lapykeç boldy.
Three lines of reformatory movements that all address 1843 and 1844, the period of time that righteous men and prophets desired to see and hear. The characteristics of the arrival of the second angel, thus marking a tarrying time and disappointment are all easy to see. The deeper truths identify that the disappointment was not simply a misunderstanding on the part of Moses, or Uzzah or Martha and Mary, but a disappointment that was connected with rejecting a foundational principle connected to the very history where the disappointment was accomplished. For Moses it was the sign of circumcision, for Uzzah it was presumption about God’s commands concerning the ark, for Martha and Mary it was a lack of faith in Christ’s creative power to resurrect.
1843 we 1844 ýyllaryna, ýagny dogruçyl adamlaryň we pygamberleriň görmegi hem eşitmegi arzuw eden wagt döwrüne degişli bolan özgertme hereketleriniň üç ugry. Şeýlelikde ikinji perişdäniň gelşiniň häsiýetleri, gijä galma döwrüni we lapykeçligi alamatlandyryp, ählisi aňsatlyk bilen görünýär. Has çuň hakykatlar bu lapykeçligiň diňe Musanyň, ýa-da Uzzanyň, ýa-da Marta bilen Merýemiň tarapyndan bolan bir nädogry düşünmeden ybarat bolmandygyny, eýsem lapykeçligiň hut şol lapykeçligiň amala aşan taryhy bilen baglanyşykly binýatlyk bir ýörelgäniň ret edilmegi bilen baglanyşykly bolandygyny görkezýär. Musa üçin bu sünnetiň alamatydy, Uzza üçin bu sandyga degişli Hudaýyň buýruklary babatda özdiýenlilikdi, Marta bilen Merýem üçin bolsa direltmek babatda Mesihiň ýaradyjy güýjüne imanyň ýetmezçiligidi.
With Moses the very central theme of his ministry was establishing a covenant relationship with a chosen people, and Moses forgot the sign of that covenant. With Uzzah it was the very principle of the sacredness of God’s law, which was embodied in the ark. With Martha and Mary, it was the very center of Christ’s ministry, beginning with His baptism, and ending with His death, burial and resurrection as typified in the beginning of His ministry. The first disappointment of 1843 was brought about through a mistake in some of the figures upon the chart that was a fulfillment of the prophecy of Habakkuk. The mistake involved the premier principle of the movement of Miller’s—the day for a year principle.
Musa bilen onuň gullugynyň iň merkezki temasy saýlanan halk bilen äht gatnaşyklaryny berkitmekdi, emma Musa şol ähtiň nyşanyny ýatdan çykardy. Uzza bilen bolsa, bu Gäminiň içinde jemlenen Hudaýyň kanunynyň mukaddesligi baradaky hut esasy ýörelgeydi. Marta we Merýem bilen bolsa, bu Mesihiň gullugynyň hut merkezi bolup, Onuň çokundyrylmasyndan başlanýan we gullugynyň başynda öňünden nusgalanan Onuň ölümi, jaýlanyşy we direlişi bilen tamamlanýardy. 1843-nji ýylyň ilkinji lapykeçligi Habakuk pygamberliginiň ýerine ýetmesi bolan çyzgydaky käbir sanlardaky ýalňyşlyk sebäpli ýüze çykdy. Bu ýalňyşlyk Milleriň hereketiniň baş ýörelgesini — bir güne bir ýyl ýörelgesini — öz içine alýardy.
The “seven thunders” represent the Advent movement of 1840 to 1844, but within that movement is the history of 1843 to 1844 which begins and ends with a disappointment, thus placing the signature of Alpha and Omega on that history. And that history is the very history Jesus and Ellen White point to as the sacred history that the righteous have always longed to see.
“Ýedi gürrüldi” 1840-dan 1844-e çenli bolan Advent hereketini aňladýar, emma şol hereketiň içinde 1843-den 1844-e çenli, lapykeçlik bilen başlanýan we lapykeçlik bilen tamamlanýan bir taryh bar; şeýlelikde şol taryhyň üstünde Alfa bilen Omegananyň möhri goýulýar. Şeýle taryh bolsa, Isanyň we Ellen Waýtyň görkezýän, dogruçylaryň hemişe görmegi küýsän mukaddes taryhynyň hut özüdür.
Those four lines; Moses, David, Christ and the Millerites teach that when the parable of the ten virgins is repeated at the end of the world there will be an empowerment, not of the second, but of the third angel’s message that is followed by a disappointment, that starts a tarrying time.
Şol dört setir; Musa, Dawut, Mesih hem-de Milleritler on gyzyň tymsaly dünýäniň ahyrynda gaýtalananda, ikinji perişdäniň habarynyň däl-de, üçünji perişdäniň habarynyň bir güýçlendirilmesiniň boljakdygyny, onuň yz ýanyndan bolsa bir lapykeçligiň geljekdigini, şol lapykeçligiň hem bir gijä galma döwrüni başlatjakdygyny öwredýärler.
When the first angel descended on August 11, 1840 it confirmed the premier prophetic rule of the Millerites, and their first disappointment would be specifically connected to that rule. When that disappointment and tarrying time ended at the Midnight Cry, that message would also relate to the day for a year principle, as would the identification that Christ would come on October 22, 1844. All four waymarks of 1840 to 1844 were associated with the day for a year principle.
Ilkinji perişde 1840-njy ýylyň 11-nji awgustynda inende, ol Milleritleriň başly-barat pygamberlik düzgünini tassyklady, hem-de olaryň ilkinji göwnüçökgünligi hut şol düzgün bilen aýratyn baglanyşykly bolmalydy. Şol göwnüçökgünlik hem-de gijä galma wagty Ýarygije Jygyrmasynda tamamlananda, ol habar hem bir gün — bir ýyl ýörelgesi bilen baglanyşykly bolardy; edil şonuň ýaly, Mesihiň 1844-nji ýylyň 22-nji oktýabrynda geljekdigi baradaky kesgitleme-de şoňa baglanyşykly bolardy. 1840-dan 1844-e çenli bolan dört ýolgörkezginiň ählisi bir gün — bir ýyl ýörelgesi bilen baglanyşyklydy.
The Jews were made the depositaries of the law of God, and the issue that is represented in Moses line is the law of God and the statutes. In David’s history it was again the law of God. In Christ’s history it was the law of God, for without the shedding of blood there is no remission of the sin that has been revealed to the sinner by the law of God. But Adventism was made the depositaries of not only the law of God but the prophetic Word.
Ýahudylara Hudaýyň kanunynyň amanatçylary bolmak tabşyryldy, we Musanyň ugry arkaly görkezilen mesele Hudaýyň kanuny hem-de düzgünnamalarydyr. Dawudyň taryhynda-da ýene Hudaýyň kanunydy. Mesihiň taryhynda-da bu Hudaýyň kanunydy, çünki Hudaýyň kanuny arkaly günäkäre aýan edilen günäniň bagyşlanmagy gan dökülmezden bolmaz. Emma Adventizm diňe bir Hudaýyň kanunynyň däl, eýsem pygamberlik Sözüniň hem amanatçylary edildi.
Therefore, the theme in the line of Millerite history is the prophetic rules of God. At the end of Adventism, it will once again be about the rules of prophetic interpretation, but since 1844 prophetic time is no longer to be applied. The rules at the end are premised on Alpha and Omega illustrating the end from the beginning.
Şonuň üçin, Milleritler taryhynyň ugrunda esasy tema Hudaýyň pygamberlik düzgünleridir. Adventizmiň ahyrynda bu ýene-de pygamberligi düşündirmegiň düzgünleri barada bolar, emma 1844-nji ýyldan bäri pygamberlik wagty indi ulanylmaly däldir. Ahyrky düzgünler, Alfa bilen Omeganyň ahyry başyndan görkezýändigine esaslanýar.
When the Ottoman supremacy ceased in fulfillment of the second woe, representing the prophetic activity of Islam, the three hundred ninety-one year and fifteen-day prophecy of Revelation 9:15 was fulfilled and the “day for a year principle,” which is the very heart of Miller’s work was confirmed.
Yslamyň pygamberlikdäki işjeňligini aňladýan ikinji hasratyň ýerine ýetmeginde Osmanly agalygy tamamlananda, Ylham 9:15-däki üç ýüz togsan bir ýyl we on bäş günlük pygamberlik ýerine ýetdi hem-de Milleriň işiniň hut özeni bolan “bir gün bir ýyla deňdir” ýörelgesi tassyklanyldy.
When Islam struck on September 11, 2001 the arrival of the third woe in fulfillment of Revelation 8:13 was fulfilled, and the principle that was the very heart of the work of Future for America was confirmed; that principle being simply stated as the repetition of history. A prophecy of a woe trumpet representing Islam was confirmed when both the angel of Revelation ten in 1840 and the angel of Revelation eighteen in 2001 was fulfilled. History had repeated. What would be expected next is a disappointment.
Yslam 2001-nji ýylyň 11-nji sentýabrynda zarba uranda, Ylham 8:13-iň ýerine ýetmeginde üçünji wähimäniň gelişi ýerine ýetdi, we “Future for America” işiniň hut özenini emele getiren prinsip tassyklandy; şol prinsip ýönekeý beýan edilende taryhyň gaýtalanmagydyr. Yslamy aňladýan wähimeli surnaý baradaky pygamberlik, Ylham onunjy bapdaky perişdäniň 1840-njy ýylda hem-de Ylham on sekizinji bapdaky perişdäniň 2001-nji ýylda ýerine ýetmegi bilen tassyklandy. Taryh gaýtalandy. Ondan soň garaşylmaly zat lapykeçlikdir.
The disappointment would usher in a tarrying time. The disappointment would dishearten and scatter those involved with the work. The disappointment would be accomplished by a disregard of a primary law of prophecy, in fact the primary rule of prophecy established in the beginning of Adventism. The empowerment of September 11, 2001 was associated with Islam and the disappointment of July 18, 2020 was about Islam. We are informed that what allowed Samuel Snow and others thereafter to recognize the date of October 22, 1844 was that the Lord removed his hand from a mistake in some of the figures on the 1843 chart. Then Snow and the Millerites saw that the same evidence that had led them to predict the year 1843 for the fulfillment of the twenty-three-hundred-year prophecy was then recognized to be the very same evidence that allowed them to identify October 22, 1844.
Göwnüçökgünlik garaşma döwrüni getirip çykarmalydy. Göwnüçökgünlik işe gatnaşanlary ruhdan düşürip, dargatmalydy. Göwnüçökgünlik pygamberligiň esasy bir kanunynyň, hakykatda bolsa Adventizmiň başynda berkidilen pygamberligiň ilkinji düzgüniniň äsgerilmezligi arkaly amala aşmalydy. 2001-nji ýylyň 11-nji sentýabryndaky güýçlendiriş Yslam bilen baglanyşyklydy, 2020-nji ýylyň 18-nji iýulyndaky göwnüçökgünlik hem Yslam hakyndady. Bize habar berlişine görä, Samuel Snow-nyň we ondan soň beýlekileriň 1844-nji ýylyň 22-nji oktýabrynyň senesini tanap bilmegine ýol açan zat, Rebbiň 1843-nji ýylyň çyzgysyndaky käbir sanlardaky ýalňyşlykdan Öz elini çekmegi bolupdy. Şonda Snow we Milleritler, olary iki müň üç ýüz ýyllyk pygamberligiň ýerine ýetmegini 1843-nji ýylda bolar diýip çaklamaga getiren şol bir deliliň, hut şol bir deliliň 1844-nji ýylyň 22-nji oktýabryny kesgitlemäge mümkinçilik berendigini gördüler.
“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.” Early Writings, 236, 237.
“Isa we ähli asman goşunlary janyny söýen Özüni görmek umydy bilen süýji garaşyp garaşanlara rehimdarlyk we söýgi bilen nazar salýardylar. Synaglarynyň sagadynda olary goldamak üçin perişdeler olaryň daşynda pelesaň urýardylar. Asmandan gelen habary kabul etmegi äsgermezlik edenler garaňkylykda galdyryldylar, sebäbi Hudaýyň gazaby olaryň garşysyna tutaşdy; çünki Olaryň gökden özlerine iberen ýagtysyny kabul etmek islemediler. Wepaly, emma lapykeç bolan şol adamlar, Rebleriniň näme üçin gelmändigine düşünip bilmeýän bolsalar-da, garaňkylykda goýulmadylar. Olar ýene-de pygamberlik döwürlerini agtarmak üçin öz Mukaddes Kitaplaryna gönükdirildiler. Rebbiň eli sanlardan aýryldy, we ýalňyşlyk düşündirildi. Olar pygamberlik döwürleriniň 1844-nji ýyla çenli baryp ýetýändigini gördüler, we pygamberlik döwürleriniň 1843-nji ýylda tamamlanýandygyny görkezmek üçin özleriniň öňe süren şol bir subutnamasynyň olaryň 1844-nji ýylda tamamlanjakdygyny tassyklaýandygyny gördüler. Hudaýyň Sözünden gelen ýagtylyk olaryň ýagdaýynyň üstüne düşdi, we olar bir gijikme wagtyny açdylar: ‘Ol [görüniş] gijä galsada, oňa garaş.’ Mesihiň derrew gelmegine bolan söýgülerinde olar hakyky garaşýanlary aýan etmäge niýetlenen şol görünişiň gijä galmagyny gözden salypdyrlar. Olar ýene-de wagt babatda bir nokada eýe boldular. Şeýle-de bolsa, men olaryň köpüsiniň 1843-nji ýylda imanlaryny häsiýetlendiren şol yhlas we gaýrat derejesine eýe bolmak üçin özleriniň agyr lapykeçliginden ýokary galyp bilmändigini gördüm.” Irki Ýazgylar, 236, 237.
We should expect that the evidence that led to a prediction of Islam attacking the United States on July 18, 2020, would confirm that at the soon-coming Sunday law, Islam is the judgment that is brought against the United States, with the element of time no longer associated with the event.
2020-nji ýylyň 18-nji iýulynda Yslamyň Amerikanyň Birleşen Ştatlaryna hüjüm etjekdigi baradaky öňünden aýdylmagyna getiren subutnamalaryň, ýakyn wagtda geljek ýekşenbe güni kanuny wagtynda Yslamyň Amerikanyň Birleşen Ştatlaryna garşy getirilen hökümdugyny tassyk etmegine garaşmalydyrys; indi bu wakanyň bilen wagt unsury baglanyşdyrylmaýar.
Four primary waymarks in the history of 1840 until 1844. Every waymark is associated with the application of Miller’s primary rule—the day for a year principle.
1840-njy ýyldan 1844-nji ýyla çenli taryhda dört esasy ýolgörkeziji bellik bar. Her bir ýolgörkeziji bellik Milleriň esasy düzgüniniň — bir gün bir ýyla deňdir diýen ýörelgäniň — ulanylmagy bilen baglanyşyklydyr.
Four primary waymarks in the history of 2001, until the Sunday law. September 11, 2001 was Islam. The failed prediction of July 18, 2020 was about Islam. Every waymark is associated with the application of Future for America’s primary rule—the repetition of history. The “seven thunders” represent future events that will be disclosed in their order. The first of the four waymarks were September 11, 2001 identifying an attack of the United States by Islam in fulfillment of the third woe. The last waymark, representing the Sunday law in our history must be about Islam for the Alpha and Omega always illustrates the end from the beginning, and the Alpha and Omega is He who sealed up the “seven thunders” for this very history. Islam will attack the United States at the Sunday law.
2001-nji ýylyň taryhynda, Ýekşenbe kanunyna çenli dört esasy ýolgörkeziji bellik bar. 2001-nji ýylyň 11-nji sentýabry Yslamdy. 2020-nji ýylyň 18-nji iýulyndaky amala aşmadyk öňünden aýdyş Yslam hakyndady. Her bir ýolgörkeziji bellik “Future for America”-nyň esasy düzgüniniň, ýagny taryhyň gaýtalanmagynyň, ulanylyşy bilen baglanyşyklydyr. “Ýedi ýyldyrym” geljekde bolup geçjek we öz tertibinde açylyp görkeziljek wakalary aňladýar. Dört ýolgörkeziji belligiň birinjisi 2001-nji ýylyň 11-nji sentýabry bolup, üçünji hasratyň ýerine ýetmeginde Amerikanyň Birleşen Ştatlaryna Yslam tarapyndan edilen hüjümi kesgitledi. Biziň taryhymyzda Ýekşenbe kanunyny aňladýan soňky ýolgörkeziji bellik Yslam hakynda bolmalydyr, çünki Alfa we Omega hemişe ahyry başyndan görkezýär, hem-de Alfa we Omega hut şu taryh üçin “ýedi ýyldyrymy” möhürlän Şoldur. Ýekşenbe kanunynda Yslam Amerikanyň Birleşen Ştatlaryna hüjüm eder.
This is one of three primary elements of the unsealing of the seven thunders that is now being opened up. Once Moses announced the message typifying the Midnight Cry in his line of history the final movements were rapid. Ten supernatural devastating plagues until the prophecy of the firstborn was fulfilled creating the cry at Midnight in Egypt. Once Christ entered Jerusalem the rapid steps to the cross were under way. When the message was announced there was no turning back. From the Exeter camp meeting on August 12, 1844, less than two months later the prediction was fulfilled.
Bu, häzir açylyp görkezilýän ýedi ýyldyrymyň möhüriniň açylmagynyň üç esasy düzüm böleginiň biridir. Musa öz taryh çyzygynda Ýarygije Nidasyny öňden görkezýän habary yglan edeninden soň, ahyrky hereketler çalt boldy. Müsüriň ortasynda Ýarygijedäki nidady döreden ilkinji doglanlar baradaky pygamberlik ýerine ýetirilýänçä, on sany tebigatdan daşary heläk ediji bela geldi. Mesih Iýerusalime giren badyna, haça barýan çalt ädimler başlandy. Habar yglan edilenden soň, yzyna dolanmak ýokdy. 1844-nji ýylyň 12-nji awgustynda geçirilen Exeter lager ýygnagyndan soň, iki aý hem geçmänkä, öňünden aýdylan zat ýerine ýetirildi.
And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.
Rebbiň sözi maňa gelip diýdi: «Eý adam ogly, Ysraýyl ýurdunda: “Günler uzap gidýär, her bir görnüş hem puja çykýar” diýip aýdylýan bu nakyl nämedir? Şonuň üçin olara aýt: Hökmürowan Reb şeýle diýýär: Men bu nakyly bes etdirerin, indi ony Ysraýylda nakyl edip ulanmazlar. Emma olara aýt: Günler golaýlady, her bir görnüşiň ýerine ýetişi hem golaýdyr. Çünki Ysraýyl öýüniň içinde indi puç hiç bir görnüş, ýaranjaň hiç bir pal açma bolmaz. Çünki Men Rebdirin: Men sözlärin, aýtjak sözüm hem ýerine ýeter; ol indi gijikdirilmez. Çünki, eý pitneçi öý, siziň günleriňizde Men sözi aýdaryn we ony ýerine ýetirerin, diýýär Hökmürowan Reb». Rebbiň sözi ýene maňa gelip diýdi: «Eý adam ogly, ine, Ysraýyl öýi: “Onuň görýän görnüşi entek köp günler üçindir, ol uzak wagtlar hakda pygamberlik edýär” diýýär. Şonuň üçin olara aýt: Hökmürowan Reb şeýle diýýär: Meniň sözlerimiň hiç biri indi gaýra goýulmaz, eýsem Meniň aýdan sözüm ýerine ýetiriler, diýýär Hökmürowan Reb». Hezekiýel 12:21–28.