I have been drawing from a passage in Testimonies that provides various lines of truth in connection with the experience of Ezekiel, Isaiah and John within the sanctuary. John turned to see a voice behind him in Revelation chapter one.
Men Mukaddes ýerde Hezekiliň, Işaýanyň we Ýahýanyň başdan geçiren tejribesi bilen baglanyşykly hakykatyň dürli ugurlaryny berýän “Şahadatnamalar” kitabyndaky bir bölekden peýdalanyp gelýärin. Ylham kitaby, birinji bapda, Ýahýa yzyndan gelen sesi görmek üçin yzyna öwrüldi.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks. Revelation 1:10–12.
Rebbiň gününde Ruhda idim, we arkamdan surnaý sesi deý uly bir sesi eşitdim; şeýle diýýärdi: Men Alfa we Omegamyn, birinji we ahyrky: we görýän zatlaryňy kitaba ýazyp, ony Aziýadaky ýedi ýygnaga iber; Efese, we Smirna, we Pergama, we Týatira, we Sardisa, we Filadelfiýa, we Laodikýa. Men meniň bilen gepleýän sesi görmek üçin yzyna öwrüldim. Öwrülenimden soň, ýedi altyn şemdan gördüm. Ylham 1:10–12.
From the isle of Patmos and then into the heavenly sanctuary, where John sees the vision of Christ that Sister White informs us of, is the same vision that Daniel saw in chapter ten of his book.
Patmos adasyndan soňra asmandaky mukaddes ýere çenli, şol ýerde Ýahýa Mesihiň görnüşini görýär; uýamyz Waýtyň bize habar berşi ýaly, bu Danyýeliň öz kitabynyň onunjy bapynda gören şol bir görnüşidir.
“‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all.... Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude’ (Daniel 10:2–6).
“‘Şol günlerde men, Daniýel, üç doly hepde motam tutýardym. Men hiç bir lezzetli çörek iýmedim, agzyma ne et, ne-de şerap girdi; men asla özümi ýag bilen mesh etmedim.... Soň gözlerimi ýokary galdyrdym-da seretdim, ine, zygyr matadan geýnen bir kişi bardy; onuň biline Uphazın inçe altyny guşalypdy. Onuň teni hrizolit kimidi, ýüzi ýyldyrymyň keşbi ýalydy, gözleri ot çyralary kimidi, gollary we aýaklary ýalpyldadylan bürünç reňkine meňzeýärdi, onuň sözleriniň sesi bolsa köpçüligiň sesine çalym edýärdi’ (Daniel 10:2–6).
“This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. No less a personage than the Son of God appeared to Daniel. Our Lord comes with another heavenly messenger to teach Daniel what would take place in the latter days.” Sanctified Life, 49.
“Bu beýan Patmos adasynda Mesih özüne aýan edilende Ýahýanyň beren beýanyna meňzeşdir. Danyýele Hudaýyň Oglundan pes bolmadyk bir Şahsyýet göründi. Rebbimiz soňky günlerde nämeleriň bolup geçjekdigini Danyýele öwretmek üçin başga bir asman habarchysy bilen gelýär.” Sanctified Life, 49.
The first nine verses identify how the Revelation of Jesus Christ is unsealed just before the close of human probation. The revelation was given by God to Jesus, who gave it to Gabriel, who gave it to John with a commission for John to send the message to the seven churches. Isaiah received his commission to do the same in chapter six, and Ezekiel received the same mandate in chapters two and three. John is a prisoner when he receives his commission; Ezekiel and Daniel are captives in Babylon, and Isaiah is living in the history of the wicked king Ahaz of Judah.
Ilkinji dokuz aýat adamzadyň synag möhleti tamamlanmazyndan edil öň Isa Mesihiň Ylhamynyň möhüriniň nähili açylýandygyny görkezýär. Bu ylhamy Hudaý Isa berdi, Isa ony Jebraýyla berdi, Jebraýyl bolsa ony Ýahýa berip, oňa bu habary ýedi ýygnaga ibermegi tabşyrdy. Işaýa hem şol işi ýerine ýetirmek baradaky tabşyrygyny altynjy bapda aldy, Ezekiýel bolsa şol bir tabşyrygy ikinji we üçünji baplarda aldy. Ýahýa öz tabşyrygyny alan wagty tussagdyr; Ezekiýel bilen Danyýel Wawilonda ýesirlikdedirler, Işaýa bolsa Ýahudanyň zalym patyşasy Ahazyň döwründe ýaşaýar.
“There were wheels within wheels in an arrangement so complicated that at first sight they appeared to Ezekiel to be all in confusion. But when they moved, it was with beautiful exactness and in perfect harmony. Heavenly beings were impelling these wheels, and, above all, upon the glorious sapphire throne, was the Eternal One; while round about the throne was the encircling rainbow, emblem of grace and love. Overpowered by the terrible glory of the scene, Ezekiel fell upon his face, when a voice bade him arise and hear the word of the Lord. Then there was given him a message of warning for Israel.” Testimonies, 751.
“Olaryň içinde tigirler bardy, şeýle bir çylşyrymly tertipde ýerleşdirilipdiler welin, ilkinji seredişde olar Ezekiele bütinleý bulaşyk ýaly göründi. Emma olar hereket edenlerinde, bu örän ajaýyp takyklyk we kämil sazlaşyk bilen bolup geçýärdi. Bu tigirleri asman barlyklary herekete getirýärdi, hem-de hemmeden ýokarda, şöhratly sapfir tagtynyň üstünde, Ebedi Olan bardy; tagtyň töwereginde bolsa merhemetiň we söýginiň nyşany bolan älemgoşar gurşap durdy. Görnüşiň gorkunç şöhratyndan ezilen Ezekiel ýüzi bilen ýere ýykyldy; şonda bir ses oňa turmagy we Rebbiň sözüni diňlemegi buýurdy. Soňra oňa Ysraýyl üçin duýduryş habary berildi.” Testimonies, 751.
Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:8.
Şeýle hem men Rebbiň sesini eşitdim, ol şeýle diýdi: Kimi ibererin, we biziň üçin kim gider? Şonda men: Ine, men; meni iber, diýdim. Işaýa 6:8.
“This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate...
Bu görnüş Hezekiele onuň aňy garaňky howsalalar bilen doly bolan bir wagtda berildi. Ol atalarynyň ýurdunyň haraba bolup ýatandygyny gördi...
“In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. …
Şonuň ýaly-da, Hudaý geljek döwürler üçin ýygnagyň taryhyny söýgüli Ýohana açmakçy bolanda, Oňa Halasgäriň Öz halkyna bolan gyzyklanmasy we aladasy barada kepillik berdi; oňa «Ynsan Ogluna meňzeş Biri»ni, ýedi ýygnagy alamatlandyrýan şemdänleriň arasynda gezip ýören ýagdaýda aýan etdi. …
“These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. …
“Bu sapaklar biziň peýdamyz üçindir. Imanymyzy Hudaýa berk baglamalydyrys, çünki öňümizde adamlaryň janlaryny synagdan geçirjek bir wagt bar. …”
“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.
“Biz beýik hem-de dabaraly wakalaryň bosagasynda durus. Pygamberlik çalt ýerine ýetýär. Reb gapydadyr. Tiz wagtda biziň öňümizde ähli ýaşaýanlar üçin örän uly gyzyklanma döredýän bir döwür açylar. Geçmişiň jedelleri gaýtadan janlandyrylar; täze jedeller ýüze çykar. Dünýämizde bolup geçmeli sahnalar entek hatda düýşde-de görülmedik zatlardyr. Şeýtan adam serişdeleri arkaly iş alyp barýar. Konstitusiýany üýtgetmäge we ýekşenbe gününe eýermegi mejbur edýän kanuny üpjün etmäge çalyşýanlar munuň netijesiniň näme boljakdygyna juda az düşünýärler. Krizis edil gapynyň öňündedir.
“But God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge. …
“Ýöne bu beýik howp-abatda Hudaýyň hyzmatkärleri özlerine bil baglamaly däldirler. Işaýa, Ezekiel we Ýohanna berlen görnüşlerde asmanyň ýerde bolup geçýän wakalar bilen nähili ýakyndan baglanyşyklydygyny we Oňa wepaly bolanlar üçin Hudaýyň aladasynyň nähili beýikdigini görýäris. Dünýä hökümdarsyz däldir. Geljek wakalaryň meýilnamasy Rebbiň elindedir. Asman Jennetiniň Beýik Hökümdary, Öz ybadathanasynyň aladalary ýaly, halklaryň ykbalyny hem Öz gözegçiliginde saklaýar. …”
“In Ezekiel’s vision God had His hand beneath the wings of the cherubim. This is to teach His servants that it is divine power that gives them success. He will work with them if they will put away iniquity and become pure in heart and life.
Ezekieliň görnüşinde Hudaýyň eli keruplaryň ganatlarynyň astyndady. Bu, Öz hyzmatkärlerine üstünlik berýän güýjüň ylahy güýçdigini öwretmek üçindir. Olar günäni taşlap, ýürekde we durmuşda päk bolsalar, Ol olar bilen bile iş eder.
“The bright light going among the living creatures with the swiftness of lightning represents the speed with which this work will finally go forward to completion. …
“Ýaşaýan jandarlaryň arasynda ýyldyrymyň çaltlygy bilen gezip ýören ýagty nur, bu işi ahyrsoňy tamamlanmagyna çenli alnyp baryljak tizligi aňladýar. …”
“Brethren, it is no time now for mourning and despair, no time to yield to doubt and unbelief. Christ is not now a Saviour in Joseph’s new tomb, closed with a great stone and sealed with the Roman seal; we have a risen Saviour. He is the King, the Lord of hosts; He sitteth between the cherubim; and amid the strife and tumult of nations He guards His people still. He who ruleth in the heavens is our Saviour. He measures every trial. He watches the furnace fire that must test every soul. When the strongholds of kings shall be overthrown, when the arrows of God’s wrath shall strike through the hearts of His enemies, His people will be safe in His hands.” Testimonies, volume 5, 752–754.
“Doganlar, häzir matam we umytsyzlyga wagt däl, şübhe hem imansyzlyga ýol bermäge hem wagt däl. Mesih häzir Ýusubyň täze mazarynda, ullakan daş bilen ýapylan we rim möhüri bilen möhürlenen bir Halasgär däldir; biziň direlen Halasgärimiz bar. Ol Patyşadyr, goşunlaryň Rebbidir; Ol keruplaryň arasynda tagtda otyrandyr; milletleriň dawa-jenjeli we başagaýlygy arasynda-da Ol Öz halkyny heniz hem goraýar. Asmanlarda höküm sürýän Şol biziň Halasgärimizdir. Ol her bir synagy ölçeýär. Ol her bir jany synamaly pejiň oduna gözegçilik edýär. Patyşalaryň berkitmeleri ýykylanda, Hudaýyň gazabynyň oklary Onuň duşmanlarynyň ýüreklerini deşip geçende, Onuň halky Onuň ellerinde aman bolar.” Testimonies, volume 5, 752–754.
Four biblical witnesses attest to the fact that the message of the Revelation of Jesus Christ is given to those persons who are typified by these prophets’ experiences in the sanctuary. It is when we enter into the heavenly sanctuary that we are given the message which we have been ordained to proclaim. The “furnace fire” which tests “every soul” is the furnace of Malachi three.
Mukaddes Kitapdaky dört şaýat Isa Mesihiň Ylhamynyň habarynyň bu pygamberleriň mukaddes ýerdäki başdan geçirenleri arkaly öňünden şekillendirilen adamlara berilýändigine güwä geçýär. Biz hut gökdäki mukaddes ýere girenimizde, yglan etmegi bize tabşyrylan habary alýarys. “Her bir jany” synagdan geçirýän “küräniň ody” Malaky kitabynyň üçünji babyndaky küredir.
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 3:2–4.
Emma onuň gelýän gününi kim göterip biler? Ol peýda bolanda kim durup biler? Çünki ol eredijiniň ody ýalydyr we mata aklaýanlaryň sabyny ýalydyr. Ol kümşi erediji we arassalaýjy ýaly oturar; Lewiniň ogullaryny arassalar we olary altyn bilen kümüş ýaly saplar, şeýlelikde olar Rebbe dogrulyk bilen sadaka hödürlärler. Şonda Ýahudanyň we Iýerusalimiň sadakasy Rebbe gadymy günlerdäki ýaly, öňki ýyllardaky ýaly ýakymly bolar. Malakiýa 3:2–4.
The refiner knows that the silver has been in the furnace for the correct amount of time when the silver is so pure that it reflects the refiner’s face. This fact about how silver was anciently refined aligns with the causative verb “marah” that Daniel saw in chapter ten. In these final days the Lord is leading His people into the sanctuary to test, purify and purge the candidates to be a part of the ensign of the one hundred and forty-four thousand. In this period of time, “He will work with” us “if” we “will put away iniquity and become pure in heart and life.” Some, as in Daniel ten, flee from that experience, but those, symbolized by Daniel, who do see the great looking glass vision of the revelation of Jesus Christ will, as Isaiah illustrates, have their lips touched with a coal from the altar and will be purified and prepared to give a message to both an apostate church and then the world.
Kümüş saplaýjy ussa kümüş özüniň ýüzüni şöhlelendirjek derejede sap bolanda, onuň peçde geregiçe wagt saklanandygyny bilýär. Kümşüň gadym döwürlerde nähili saplanandygy baradaky bu hakykat Danyýalyň onunjy bapda gören ýükletme derejesindäki “marah” işligi bilen sazlaşýar. Şu ahyrky günlerde Reb ýüz kyrk dört müňüň baýdagynyň bir bölegi bolmaga dalaşgärleri synamak, päklemek we saplamak üçin Öz halkyny mukaddes mekana alyp barýar. Bu döwürde “eger” biz “erbetligi terk edip, ýüregimizde we durmuşymyzda päk bolsak”, “Ol biziň bilen işleşer”. Käbirleri Danyýal kitabynyň onunjy babynda bolşy ýaly, muny başdan geçirmekden gaçýarlar, emma Danyýalyň keşbinde aňladylýan we Isa Mesihiň aýan bolşuny görkezýän beýik aýna görnüşini hakykatdan-da görýänleriň dodaklaryna, Işaýanyň beýan edişi ýaly, gurbanlyk sypasyndan alnan köz degiriler hem-de olar päklenip, ilki imandan dänen ýygnaga, soňra bolsa dünýä habar ýetirmäge taýýarlanylar.
The message is presented to those faithful souls in the sanctuary. Leviticus twenty-three when aligned with the Pentecostal season is designed to reflect the Ark of the covenant in the Most Holy Place. By faith the structure of the chapter’s messages identifies three waymarks within the sacred history in which the furnace test is accomplished. Divinely profound—the prophetic structure of chapter twenty-three allows the student of prophecy to locate Ezekiel in verse one of chapter one.
Bu habar mukaddes mekandaky şol wepaly janlara ýetirilýär. Lewiler kitabynyň ýigrimi üçünji baby Pentikost möwsümi bilen utgaşdyrylanda, Iň mukaddes ýerdäki Äht sandygyny şöhlelendirmek üçin niýetlenendir. Iman arkaly bu babyň habarlarynyň gurluşy peçdäki synagyň geçirilýän mukaddes taryhynyň çäginde üç sany ýol belgisini kesgitleýär. Ylahy taýdan çuň manyly — ýigrimi üçünji babyň pygamberlik gurluşy pygamberligi öwrenýän adama Ezekiýeli birinji babyň birinji aýadynda tapmaga mümkinçilik berýär.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity. Ezekiel 1:1, 2.
Otuzynjy ýylda, dördünji aýda, aýyň bäşinji güni şeýle boldy: men Kebar derýasynyň ýakasynda sürgünleriň arasynda bolanymda, asman açyldy we men Hudaýyň görnüşlerini gördüm. Aýyň bäşinji güni — bu, patyşa Ýehoýahiniň sürgün edilmeginiň bäşinji ýylydy. Ezekiel 1:1, 2.
As a priest during the sealing time of the one hundred and forty-four thousand, Ezekiel is in the thirtieth year of the seventeenth Jubilee cycle, five years before the third of three sieges of Jerusalem by Nebuchadnezzar in 587 BC. The thirtieth year in the verse is thirty years after the greatest revival of Old Testament history, and it is in the fifth day of the fifth year, thus placing the number five upon Ezekiel's testimony. In the two opening verses we find thirty identified once and the number five mentioned three times. In the structure of Leviticus twenty-three aligned with the Pentecostal season the second test represented by thirty reaches to the feast of trumpets, then five days to the ascension of Christ, then five days to the day of atonement, then five days to the waymark representing both the former (Pentecost) and latter (Tabernacles) rain. The structure presents thirty, followed by three steps of five. Ezekiel is in the temple and the structure of Leviticus twenty-three is the Ark.
Yüz kyrk dört müňüň möhürleniş wagtynda kahyn hökmünde Hyzkyýel on ýedinji Ýubileý döwrüniň otuzynjy ýylyndadyr; bu, Nebukadnesaryň b.e. öň 587-nji ýylda Iýerusalime eden üç gabawynyň üçünjisinden bäş ýyl öňdür. Aýatdaky otuzynjy ýyl Köne Äht taryhynyň iň beýik ruhy oýanmasyndan soňky otuz ýyly aňladýar, hem-de bu bäşinji ýylyň bäşinji güni bolup, şeýlelikde bäş sany Hyzkyýeliň şaýatlygyna goýulýar. Açylyşdaky iki aýatda otuz bir gezek görkezilýär, bäş sany bolsa üç gezek agzalýar. Pentikost möwsümine laýyk getirilýän Lewiler 23-nji babyň gurluşynda otuz bilen aňladylýan ikinji synag surnaýlar baýramyna çenli ýetýär, soňra Mesihiň asmana göterilişine çenli bäş gün, soňra ýaraşyk gününe çenli bäş gün, soňra hem öňki (Pentikost) hem-de soňky (Çadyrlar) ýagyşyny aňladýan ýol belgisine çenli bäş gün bolýar. Gurluş otuz sanyny, onuň yzysüre bolsa bäşiň üç ädimini görkezýär. Hyzkyýel ybadathanadadyr, Lewiler 23-nji babyň gurluşy bolsa Äht sandygyndyr.
The history attests to the fact that Ezekiel at that point is five years before a symbolic siege that concludes typifying the soon-coming Sunday law as represented by the destruction of Jerusalem. The number ‘five’ is a primary element of the design of Leviticus twenty-three, as is the number thirty.
Taryh şol pursatda Ezekieliň Iýerusalimiň weýran edilmegi arkaly şekillendirilen ýakynda geljek Ýekşenbe kanunyny nusgalaýan simwoliki gabawdan bäş ýyl öňdändigini tassyklaýar. “Bäş” sany, “otuz” sany ýaly, Levililer ýigrimi üçüň gurluşynyň esasy bir bölegidir.
It has been shown in these articles that when the first twenty-two verses of the chapter are aligned with the final twenty-two verses, and then together those two lines of twenty-two verses are aligned with the Pentecostal season, the three-step testing process, which is the furnace fire of Malachi, is clearly illustrated. The three steps possess an alpha and omega in the first and third steps that consists of a series of four waymarks that represent one step.
Bu makalalarda görkezilişi ýaly, babyň ilkinji ýigrimi iki aýaty onuň soňky ýigrimi iki aýaty bilen gabatlaşdyrylyp, soňra hersi ýigrimi iki aýatdan ybarat bolan şol iki hatar bilelikde Pentikost döwri bilen gabatlaşdyrylanda, Malakyda agzalýan peç ody bolan üç tapgyrly synag prosesi aýdyň suratlandyrylýar. Bu üç tapgyryň birinji we üçünji tapgyrlarynda bir tapgyry aňladýan dört sany ýol belgisiniň yzygiderliginden ybarat bolan alfa we omega bar.
Passover, followed by the feast of unleavened bread, followed by the first fruit offering of barley, then ‘five’ days to the end of the feast of unleavened bread. Those four waymarks make up the first test, and Jesus always illustrates the end by the beginning, and the third test is also made up of four waymarks. The feast of trumpets, then the ascension of Christ followed by the day of atonement, and then five days later the arrival of both Pentecost and Tabernacles. Pentecost is the symbol of the former rain and Tabernacles is a symbol of the latter rain. In the Leviticus twenty-three model both Pentecost and Tabernacles align.
Pesah baýramy, onuň yzysüre Hamyrsyz çörek baýramy, onuň yzysüre arpanyň ilkinji miwesiniň hödürlenişi, soňra bolsa Hamyrsyz çörek baýramynyň ahyryna çenli «bäş» gün. Şol dört bellik birinji synagy emele getirýär, Isa hem ahyryny hemişe başlangyç arkaly görkezýär, üçünji synag hem dört bellikden düzülendir. Surnaýlar baýramy, soňra Mesihiň asmana göterilişi, onuň yzysüre Ýaraşdyrma güni, soňra bolsa bäş gün geçenden soň Pentikost bilen Çadyrlary baýramynyň ikisiniň hem gelşi. Pentikost irki ýagşyň nyşanydyr, Çadyrlary baýramy bolsa soňky ýagşyň nyşanydyr. Lewiler kitaby ýigrimi üçünji bapdaky nusgada Pentikost bilen Çadyrlary baýramy sazlaşýar.
Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.
Şonuň üçin, eý Sionyň çagalary, şatlanyň we Reb Hudaýyňyzda begeniň; çünki Ol size öňki ýagşyry ortaça berdi, hem-de Ol birinji aýda size ýagşyry, öňki ýagşyry we soňky ýagşyry ýagdyrar. Ýoel 2:23.
The final testing and purification process began on December 31, 2023. The first test was the foundational test symbolized by the controversy of the “robbers of thy people” that divided the group who had been previously tried by the disappointment of July 18, 2020.
Soňky synag we päkleniş işi 2023-nji ýylyň 31-nji dekabrynda başlandy. Ilkinji synag, 2020-nji ýylyň 18-nji iýulyndaky lapykeçlik arkaly öňünden synag edilen topary bölüp aýran «halkyň talaňçylary» baradaky dawada alamatlandyrylan binýatlyk synag boldy.
“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Manuscript Releases, volume 1, 47.
“Taryhda we pygamberlikde Hudaýyň Sözi hakykat bilen ýalanyň arasyndaky uzak wagtlap dowam eden göreşi suratlandyrýar. Şol göreş heniz hem dowam edýär. Bolan zatlar gaýtadan bolar. Köne jedeller täzeden janlandyrylar, täze taglymatlar bolsa yzygiderli ýüze çykar. Emma ynanjynda we pygamberligiň amala aşmagynda birinji, ikinji we üçünji perişdeleriň habarlarynyň yglan edilmeginde öz paýyny ýerine ýetiren Hudaýyň halky nirede durandygyny bilýär. Olarda iň arassa altyndan hem gymmatly bolan tejribe bar. Olar gaýa dek berk durmaly, öz ynamynyň başlangyjyny ahyra çenli sarsmaz saklamalydyrlar.” Manuscript Releases, 1-nji tom, 47.
In Leviticus twenty-three, the first test is represented by a prophetic combination of three followed five days later by the end of unleavened bread. Passover was day one, the feast of unleavened bread was the second day and the first fruits offering was the third day. Five days later the feast of unleavened bread ended. The prophetic structure of the first of three tests is also represented in the third and final test. In that third waymark, made up of three waymarks followed by one, the feast of trumpets is day one, and Christ’s ascension is five days later, then the day of atonement follows five days later, then five days later both Pentecost and the feast of Tabernacles mark the soon-coming Sunday law, which is represented in the book of Ezekiel as the destruction of Jerusalem.
Lewiler kitabyň ýigrimi üçünji babynda birinji synag, üçlükden ybarat pygamberlik utgaşmasy arkaly, onuň yzysüre bäş gün soň hamyrsyz çörek baýramynyň tamamlanmagy bilen görkezilýär. Pasha birinji gün, hamyrsyz çörek baýramy ikinji gün, ilkinji hasyl sadakasy bolsa üçünji gün boldy. Bäş gün soň hamyrsyz çörek baýramy tamamlandy. Üç synagyň ilkinjisiniň pygamberlik gurluşy üçünji we iň soňky synagda hem görkezilýär. Üç ýolgörkezgiden ybarat bolup, onuň yzysüre ýene bir ýolgörkezgi gelýän şol üçünji ýolgörkezgide surnaýlar baýramy birinji gündir, ondan bäş gün soň Mesihiň asmana göterilişi bolýar, soň ondan bäş gün soň kefaret güni gelýär, soň bolsa bäş gün geçenden soň Pentekost hem-de Çadyrlar baýramy bilelikde ýakyn wagtda geljek ýekşenbe kanunyny alamatlandyrýar; bu bolsa Ezekiýel kitabynda Iýerusalimiň weýran edilmegi hökmünde görkezilýär.
Between the end of the feast of unleavened bread and the feast of trumpets there are thirty days that not only represent a symbol of a priest but also the second test of the three tests represented within the Divine illustration.
Petir çörek baýramynyň tamamlanmagy bilen Surnaýlar baýramynyň arasynda otuz gün bolup, bu günler diňe bir ruhanynyň nyşanyny däl, eýsem Ylahy şekillendirişde görkezilen üç synagyň ikinjisini hem aňladýar.
The baptism of Christ illustrates the three waymarks of Passover, unleavened bread and first fruits, for those three waymarks represent Christ’s death, burial and resurrection. Those three steps are followed by five days to the fourth step, represented by the end of the feast of unleavened bread. The baptism presents the three steps in one brief moment when John baptized his Messiah. The spring feasts separate those three steps by one day each, and the fall feasts separate those three steps by five days.
Mesihiň suwa çokundyrylmagy Pasha, petir çörek we ilkinji hasyl baýramlaryndan ybarat üç çelgini aýdyň görkezýär, sebäbi şol üç çelgi Mesihiň ölümini, jaýlanmagyny we direlmegini aňladýar. Şol üç ädimden soň, petir çörek baýramynyň tamamlanmagy bilen aňladylýan dördünji ädime çenli bäş gün geçýär. Ýahýa öz Mesihini suwa çokundyranda, bu suwa çokundyrylyş şol üç ädimi bir gysga pursatda görkezýär. Ýaz baýramlary şol üç ädimi biri-birinden bir günlük aralyk bilen, güýz baýramlary bolsa bäş günlük aralyk bilen aýyrýar.
When we apply the first test of the spring feasts as a combination of three waymarks that are followed by one waymark five days later and then apply the fall feasts as three waymarks that are followed five days later by one waymark, there is a prophetic structure established which consists of an alpha waymark of three followed by five days, which is then followed by thirty days, and the third test of the fall feasts as a waymark of three followed by five days—the structure illustrates the first test as covering a total of five days, followed by a second test of thirty days that reach to the third waymark of five days. Five plus thirty plus five is forty (5 + 30 + 5 = 40).
Ýazky baýramlaryň birinji synagyny üç sepgidiň we olardan bäş gün soň gelýän bir sepgidiň utgaşmasy hökmünde ulananymyzda, soňra bolsa güýzki baýramlary üç sepgit hem-de olardan bäş gün soň gelýän bir sepgit hökmünde ulananymyzda, üçlükden ybarat we yzyndan bäş gün gelýän alfa sepgidinden, ondan soň gelýän otuz günden hem-de güýzki baýramlaryň üçlükden ybarat we yzyndan bäş gün gelýän sepgit görnüşindäki üçünji synagyndan ybarat pygamberlik gurluşy emele gelýär—bu gurluş birinji synagyň jemi bäş güni öz içine alýandygyny, onuň yzyndan bolsa bäş günlük üçünji sepgide çenli dowam edýän otuz günlük ikinji synagyň gelýändigini görkezýär. Bäşiň, otuzyň we bäşiň jemi kyrkdyr (5 + 30 + 5 = 40).
Christ’s baptism was immediately followed by forty days that concluded with three tests. Much more can be recognized in the structure of Leviticus twenty-three in combination with the Pentecostal season, but at another level the chapter represents the Ark in the Most Holy Place.
Mesih suwa çümdürilenden dessine, üç synag bilen tamamlanan kyrk günlük döwür başlandy. Lewiler kitabynyň ýigrimi üçünji babynyň gurluşyna Pentikost döwri bilen baglanyşykda seredilende, has köp many görmek bolýar, emma başga bir derejede bu bap Iň mukaddes ýerdäki Äht sandygyny aňladýar.
The spring and fall feasts in Leviticus twenty-three are placed in the middle of two Sabbaths. Those two Sabbaths represent the two covering cherubs and the waymarks of the Pentecostal season aligned with Leviticus twenty-three represent the Ark and the two covering cherubs. Ezekiel is taken into the sanctuary in chapter one, and when he is taken there, he is located five days before the siege which leads to the destruction of Jerusalem typifying the soon-coming Sunday law. The Sunday law is represented by Pentecost and Tabernacles in Leviticus twenty-three. Ezekiel is in the thirtieth year, and thirty is the period of the second of the three tests that make up the furnace fire of Malachi three. The second test is represented by thirty days, just as Ezekiel is in the thirtieth year of the seventeenth Jubilee cycle that began at Josiah’s Great Passover, as the historians refer to it. Ezekiel is five years before the siege that lasted eighteen months, and he is in the temple, which is the middle of the three final tests that purify and purge the remnant.
Lewiler kitaby 23-nji bapdaky ýazky we güýzki baýramçylyklar iki Sabadyň arasynda ýerleşdirilendir. Şol iki Sabat iki ýapyk keruby aňladýar, we Lewiler kitaby 23-nji bap bilen gabat getirilýän Pentekost möwsüminiň ýol belgileri Sandygy hem-de iki ýapyk keruby aňladýar. Ezekiýel birinji bapda mukaddeshana alnyp gidilýär, we ol ýere alnyp gidilende, ol Ierusalimiň weýran edilmegine alyp baran gabawdan bäş gün öňde ýerleşdirilýär; bu bolsa tizden geljek Ýekşenbe kanunynyň nyşanydyr. Ýekşenbe kanuny Lewiler kitaby 23-nji bapda Pentekost we Çadyrlar baýramy arkaly aňladylýar. Ezekiýel otuzyňjy ýylda ýerleşýär, we otuz ýyl Malaky 3-däki oduň peji bolup durýan üç synagyň ikinjisiniň döwrüdir. Ikinji synag, edil Ezekiýeliň, taryhçylaryň atlandyryşy ýaly, Ýoşiýanyň Beýik Pesahyndan başlan on ýedinji Ýubilý sikliniň otuzyňjy ýylynda bolşy ýaly, otuz gün arkaly aňladylýar. Ezekiýel on sekiz aý dowam eden gabawdan bäş ýyl öňdedir, we ol ybadathanadadyr; bu bolsa galanlaryň arassalanyp, päklenýän soňky üç synagynyň ortasydyr.
In 592 BC, Ezekiel is supernaturally made “dumb” and only speaks when God opens his mouth. That condition continues until the fall of Jerusalem in 586 BC. God had caused him to speak when the siege began, the day “the desire of” his “eyes” died, but he was not allowed to speak freely until Jerusalem “the desire of” Israel’s “eyes” had fallen. Jerusalem’s fall represents the soon-coming Sunday law, and it is there that John the Baptist’s father, a priest of the eighth course, who was made dumb while serving in the temple, which is where Ezekiel was also made dumb for about nine months. It was on the eighth day after John’s birth, when John was being circumcised that he was allowed to speak. Two prophets made dumb while in the sanctuary. The third prophet to be made dumb while viewing Christ in the sanctuary was Daniel. In chapter ten, Daniel is in the sanctuary, and just as he is being touched a second of three times he is made dumb. At the middle point Daniel is made dumb.
Miladydan öňki 592-nji ýylda Ezekiýel tebigatdan daşary güýç arkaly “lal” edilýär we diňe Hudaý onuň agzyny açanda gepleýär. Bu ýagdaý miladydan öňki 586-njy ýylda Iýerusalim ýykylýança dowam edýär. Gabaw başlanda, onuň “gözleriniň” “guwanjynyň” ölen güni Hudaý ony gepledipdi, emma Ysraýylyň “gözleriniň” “guwanjy” bolan Iýerusalim ýykylýança, oňa erkin geplemäge rugsat berilmändi. Iýerusalimiň ýykylmagy ýakyn wagtda giriziljek ýekşenbe kanunyny aňladýar we Çokundyryjy Ýahýanyň kakasy — sekizinji ruhanylar toparyndan bolan bir ruhany — hem hut şol ýerde, ybadathanada gulluk edip ýörkä lal edilipdi; Ezekiýel hem şol ýerde takmynan dokuz aýlap lal edilipdi. Ýahýa doglandan soňky sekizinji günde, Ýahýa sünnet edilýärkä, onuň kakasyna geplemäge rugsat berildi. Iki pygamber mukaddes mekandaka lal edilipdi. Mukaddes mekanda Mesihi görüp durka lal edilen üçünji pygamber Danyýeldi. Onunjy bapda Danyýel mukaddes mekandadyr we oňa jemi üç gezek el degrilýär; ol hut ikinji gezek el degrilýän pursatynda lal edilýär. Ortaky nokatda Danyýel lal edilýär.
And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:15, 16.
Ol maňa şeýle sözleri aýdanda, ýüzümi ýere saldym, dilsiz boldum. Ine, adam ogullarynyň meňzeşligine meňzeýän biri dodaklaryma degdi; şonda agzymy açyp gepledim-de, öňümde duran oňa diýdim: Eý, jenabym, bu görnüş sebäpli agyrylarym üstüme döndi, mende hiç bir güýç galmady. Daniýel 10:15, 16.
Speaking
Geplemek
The symbolism of “speaking” is marked at the soon-coming Sunday law when the United States speaks as a dragon, Balaam’s ass speaks, Habakkuk’s vision speaks and does not lie. The three dumb prophets who are made dumb while in the sanctuary speak at the destruction of Jerusalem. With Zachariah, he speaks to identify that his son’s new name is correct, thus typifying the Philadelphians who are given a new name.
“Geplemegiň” nyşanlaýyn manysy ýakyn wagtda çykjak ýekşenbe güni baradaky kanun bilen aýan bolýar: şonda Amerikanyň Birleşen Ştatlary aždarha kimin gepleýär, Bilgamyň eşegi gepleýär, Habakugyň gören görnüşi gepleýär we ýalan sözlemeýär. Mukaddes mekanda bolýarkalar lal edilen üç pygamber Iýerusalim weýran edilende gepleýärler. Zekerýa barada aýdylanda bolsa, ol öz oglunyň täze adynyň dogrudygyny tassyklamak üçin gepleýär we şeýlelikde, täze at berilýän filadelfiýalylaryň timsaly bolup durýar.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.
Ýeňiji edeni Men Öz Hudaýymyň ybadathanasynda bir sütün ederin, ol indi hiç haçan daşary çykmaz; onuň üstüne Men Öz Hudaýymyň adyny, Öz Hudaýymyň şäheriniň adyny, ýagny gökden, Öz Hudaýymyň ýanyndan inýän täze Iýerusalimiň adyny, şeýle hem Öz täze adymy ýazaryn. Ylham 3:12.
Zachariah was given a tablet to write the new name of John.
Ýahýanyň täze adyny ýazmagy üçin Zakarýa ýazuw tagtasy berildi.
And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. Luke 1:59–64.
Sekizinji güni olar çagany sünnet etmäge geldiler; oňa atasynyň ady bilen Zekarýa diýip at goýjak boldular. Emma ejesi jogap berip: Ýok, onuň ady Ýahýa bolmaly diýdi. Olar oňa: Seniň garyndaşlaryň arasynda beýle atly hiç kim ýok diýdiler. Soňra olar onuň atasyna yşarat edip, çaganyň adynyň nähili goýulmagyny isleýändigini soradylar. Ol ýazuw tagtasyny sorap alyp, şeýle ýazdy: Onuň ady Ýahýa. Muňa hemmesi haýran galdy. Şol bada onuň agzy açyldy, dili çözülip, gepläp başlady we Hudaýy şöhratlandyrdy. Luka 1:59–64.
John’s new name aligns with the church of Philadelphia, and the name Zachariah aligns with Laodicea as represented by Zachariah’s unbelief in the message of the third angel. All the prophets address the latter days, and latter days are the history of the third angel. So the angel that brought the message must be the third angel. Zachariah refused to understand that the Lord would pass by the Laodicean Seventh-day Adventist church. There is more to say about the restoration of the voice in these prophets, but we will continue to move towards an understanding of Josiah’s prophetic line.
Ýahýanyň täze ady Filadelfiýa ýygnagy bilen gabat gelýär, we Zakariýanyň ady, Zakariýanyň üçünji perişdäniň habaryna ynanmazlygynda görkezilişi ýaly, Laodikýa bilen gabat gelýär. Ähli pygamberler ahyrky günlere ýüzlenýärler, we ahyrky günler üçünji perişdäniň taryhydyr. Şonuň üçin habary getiren perişde hökman üçünji perişde bolmalydyr. Zakariýa Rebbiň Laodikýadaky Ýedinji Gün Adventist ýygnagynyň ýanyndan geçip gitjekdigine düşünmegi ret etdi. Bu pygamberlerde sesiň gaýtadan dikeldilişi barada aýdara ýene köp zat bar, emma biz Ýoşiýanyň pygamberlik ugry baradaky düşünjä tarap öňe gitmegimizi dowam etdireris.
Josiah’s Wheel
Ýoşiýanyň tigri
We have addressed the seventeenth Jubilee cycle that began at Josiah’s Passover in 622 BC, but the line of Josiah begins well before 622 BC. The rebellion of Israel that brought Saul to the throne as Israel’s first king marked forty years that king Saul would rule, followed by forty years that king David would rule, followed by forty years that Solomon would rule. The rejection of God that so offended the prophet Samuel occurred in 1097 BC, and begins a prophetic line of rebellion that ended at the cross when the Jews pronounced that they had no king but Caesar.
Biz miladydan öňki 622-nji ýylda Ýoşyýanyň Pesah baýramynda başlanan on ýedinji Ýubileý aýlawyna seredip geçdik, emma Ýoşyýa bilen baglanyşykly wakalar hatary miladydan öňki 622-nji ýyldan has ir başlanýar. Ysraýylyň Şawuly özüniň ilkinji patyşasy hökmünde tagta çykaran pitnesi Şawul patyşanyň kyrk ýyllyk hökümdarlygynyň başlangyjyny alamatlandyrdy; onuň yzyndan Dawut patyşanyň kyrk ýyllyk hökümdarlygy, soňra bolsa Süleýmanyň kyrk ýyllyk hökümdarlygy geljekdi. Şamuwel pygamberiň göwnüne şeýle agyr degen Hudaýy ret etmek wakasy miladydan öňki 1097-nji ýylda bolup geçdi we ýehudylaryň Sezardan başga patyşalarynyň ýokdugyny yglan edenlerinde haçda tamamlanan pitnäniň pygamberlik hataryny başlaýar.
But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. John 19:15.
Emma olar: «Ony ýok et, ýok et, ony haça çüýle!» diýip gygyrdylar. Pilat olardan: «Men siziň Patyşaňyzy haça çüýläýinmi?» diýip sorady. Baş ruhanylar jogap berdiler: «Biziň Sezardan başga patyşamyz ýok.» Ýahýa 19:15.
In 1097, three kings would reign for forty years each until the death of Solomon in 977 BC, when the kingdom then divided into north and south.
B.e.ö. 1097-nji ýylda Süleýmanyň b.e.ö. 977-nji ýylda aradan çykýança, üç patyşa hersi kyrk ýyldan höküm sürerdi; şondan soňra patyşalyk demirgazyk we günorta bolup bölündi.
And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years. Acts 13:21.
Soňra olar bir patyşa islediler; Hudaý olara Benýamin taýpasyndan bir adam bolan Kişiň ogly Şawuly kyrk ýyllyk möhlete berdi. Resullaryň işleri 13:21.
David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah. 2 Samuel 2:4, 5.
Dawut patyşa bolup başlanda otuz ýaşyndady, ol kyrk ýyl patyşalyk etdi. Hebronda ol Ýahuda üstünden ýedi ýyl alty aý patyşalyk etdi; Iýerusalimde bolsa bütin Ysraýyl bilen Ýahuda üstünden otuz üç ýyl patyşalyk etdi. 2 Şamuwel 2:4, 5.
Solomon’s reign began in 1017 BC; the foundation of the Temple was laid in Solomon’s fourth year (1013 BC). Construction lasted seven years (1 Kings 6:37–38), and the Temple was completed in the eighth month of Solomon’s eleventh year. The formal dedication took place in the seventh month (the month of Ethanim), during the Feast of Tabernacles (1 Kings 8; 2 Chronicles 5–7), 1006 BC. The kings, the Temple and the nation each are represented in the history with a four-hundred-and-ninety-year period that distinctly marks a prophetic period in relation to either the kings, the Temple or the nation.
Süleýmanyň patyşalyk etmegi miladydan öňki 1017-nji ýylda başlady; Ybadathananyň binýady Süleýmanyň patyşalygynyň dördünji ýylynda (m.ö. 1013) goýuldy. Gurluşyk ýedi ýyl dowam etdi (1 Patyşalar 6:37–38), we Ybadathana Süleýmanyň on birinji ýylynyň sekizinji aýynda tamamlandy. Resmi bagyşlanyş dabarasy ýedinji aýda (Etanim aýynda), Çatyr baýramynyň dowamynda (1 Patyşalar 8; 2 Taryh 5–7), m.ö. 1006-njy ýylda geçirildi. Patyşalar, Ybadathana we milletiň her biri taryhda patyşalara, Ybadathana ýa-da millete degişli pygamberlik döwri hökmünde aýdyň bellenýän dört ýüz togsan ýyllyk döwür bilen görkezilýär.
Daniel was taken captive in 607 BC, though the majority of biblical chronologists identify 605 BC. The historical record must align with the prophetic testimony, and the symbolism of the events that are historically marked on the line of history that begins with the desire for a king in 1097 BC demands upon several prophetic witnesses that 607 BC is the accurate application, and not 605 BC. 607 BC marks the end of four hundred and ninety years in the line of kings, but it also begins one of the three primary representations of seventy years that occur in the line. 607 BC marks the end of seventy years that began with the captivity of Manasseh in 677 BC. The first representation of the symbol of four hundred and ninety years (possesses three witnesses in the line), and concludes where one of the three witnesses of seventy years ends and another witness of seventy years begins. The mathematical structure testifies to 607 BC, in spite of the idea that Daniel was taken captive in 605 BC.
Danyýel biziň eýýamymyzdan öňki 607-nji ýylda ýesir alyndy, emma Mukaddes Kitabyň hronologiýasy boýunça hünärmenleriň aglabasy biziň eýýamymyzdan öňki 605-nji ýyly görkezýär. Taryhy ýazgylar pygamberlik şaýatlygy bilen gabat gelmelidir, biziň eýýamymyzdan öňki 1097-nji ýylda patyşaly bolmak islegi bilen başlanýan taryhyň wagt çyzygynda taryhy taýdan bellenen wakalaryň nyşanlaýyn manysy bolsa birnäçe pygamberlik şaýadyna esaslanyp, dogry sene hökmünde biziň eýýamymyzdan öňki 605-nji ýylyň däl-de, biziň eýýamymyzdan öňki 607-nji ýylyň ulanylmagyny talap edýär. Biziň eýýamymyzdan öňki 607-nji ýyl patyşalaryň wagt çyzygyndaky dört ýüz togsan ýylyň tamamlanmagyny aňladýar, ýöne şol bir wagtyň özünde-de bu çyzykda duş gelýän ýetmiş ýylyň üç esasy şekillendirilişiniň biriniň başlangyjydyr. Biziň eýýamymyzdan öňki 607-nji ýyl Manaşşäniň biziň eýýamymyzdan öňki 677-nji ýylda ýesir alynmagy bilen başlanan ýetmiş ýylyň tamamlanmagyny aňladýar. Dört ýüz togsan ýyllyk nyşanyň ilkinji şekillendirilişi (bu nyşanyň wagt çyzygynda üç şaýady bar) ýetmiş ýylyň üç şaýadynyň biriniň gutarýan we ýetmiş ýylyň başga bir şaýadynyň başlanýan ýerinde tamamlanýar. Matematiki gurluş Danyýeliň biziň eýýamymyzdan öňki 605-nji ýylda ýesir alnandygy baradaky pikire garamazdan, biziň eýýamymyzdan öňki 607-nji ýylyň dogrudygyna şaýatlyk edýär.
Within the line that contains a period of 490 years associated with the kings from 1097 BC unto 607 BC, there is also 490 years from the dedication of Solomon’s Temple unto the dedication of the post-exile Temple by Zerubbabel in 515 BC. That 490 years consists of 420 years from Solomon’s dedication in his eleventh year, added to the 70 years the Temple was desolate during the captivity equaling 490 years. The third decree of Artaxerxes came 59 years later in 457 BC, and marks the beginning of 490 years that were “determined” (cut off, Daniel 9:24) for God’s people which concluded in the year 34 at the stoning of Stephen. There are, of course, many other profound chronological witnesses in the prophetic line that begins with the foundational apostasy of rejecting God and the Spirit of Prophecy in 1097 BC and ends when Stephen saw Christ standing at the right hand of God. Within this testimony we find the prophetic wheel of Josiah.
Miladydan öňki 1097-nji ýyldan miladydan öňki 607-nji ýyla çenli patyşalar bilen baglanyşykly 490 ýyllyk döwri öz içine alýan wagt çyzgysynda Süleýmanyň Ybadathanasynyň Hudaýa bagyşlanmagyndan tä sürgünden soňky Ybadathananyň Zerubabel tarapyndan miladydan öňki 515-nji ýylda Hudaýa bagyşlanmagyna çenli hem 490 ýyllyk döwür bar. Bu 490 ýyl Süleýmanyň hökümdarlygynyň on birinji ýylynda Ybadathanany Hudaýa bagyşlan wagtyndan başlap geçen 420 ýyldan we ýesirlik döwründe Ybadathananyň boşap ýatan 70 ýylyndan ybarat bolup, jemi 490 ýyl edýär. Artakserksiň üçünji permany 59 ýyldan soň, miladydan öňki 457-nji ýylda berildi we Hudaýyň halky üçin “kesgitlenen” (kesilip aýrylan, Danyýel 9:24) 490 ýylyň başlangyjyny alamatlandyrýar; bu döwür miladynyň 34-nji ýylynda Stefanyň daşlanyp öldürilmegi bilen tamamlandy. Elbetde, miladydan öňki 1097-nji ýylda Hudaýy we Pygamberlik Ruhuny ret etmekden ybarat bolan düýpki imandan dänme bilen başlanýan we Stefanyň Hudaýyň sagynda duran Mesihi gören pursadynda tamamlanýan pygamberlik wagt çyzgysynda başga-da köp çuň manyly hronologik şaýatlyklar bar. Bu şaýatlykda biz Ýoşyýanyň pygamberlik tigirini tapýarys.
I say “foundational apostasy,” for the beginning of the line identifies when Israel rejected God as King, in their desire to have a worldly king, thus marking the foundation of Israel’s human monarchy. I also write this, for the wheel of Josiah, which means “foundation of God,” is a symbol of both the foundation and the foundational apostasy of God’s people.
Men “binýatlaýyn imandan dänme” diýýärin, sebäbi çyzygyň başlangyjy Ysraýylyň dünýewi patyşa edinmek islegi bilen Hudaýy Patyşa hökmünde ret eden wagtyny görkezýär we şeýlelikde, Ysraýylda ynsan patyşalygynyň binýadynyň tutulmagyny alamatlandyrýar. Muny ýazmagymyň ýene bir sebäbi bolsa, ady “Hudaýyň binýady” diýmegi aňladýan Ýoşyýanyň tekeriniň Hudaýyň halkynyň hem binýadynyň, hem-de binýatlaýyn imandan dänmesiniň nyşany bolmagydyr.
When Solomon died and the twelve tribes divided into north and south, Jeroboam’s dedication of the counterfeit system of worship was rebuked by the disobedient prophet, and his rebuke contained the prophecy of a coming king named Josiah. At the foundational apostasy of Jeroboam and the ten northern tribes, the prophecy of Josiah and his revival that is marked by the Great Passover of 622 BC was predicted. That revival was brought about by the discovery of the writings of Moses and the pronouncement of judgment upon God’s people for their continual apostasy. When the words from the writings of Moses were read to king Josiah, it produced the greatest revival of Old Testament history. The prophecy of a future child being born named Josiah also contained the prophetic condemnation of the foundational apostasy levelled against king Jeroboam by the disobedient prophet.
Süleýman aradan çykyp, on iki taýpa demirgazyk we günorta toparlaryna bölünende, Ýerobgamyň galp ybadat ulgamyny dabaraly ornaşdyrmagy boýunsunmadyk pygamber tarapyndan ýazgaryldy we onuň bu ýazgarmasynda Ýoşyýa atly geljekki patyşa baradaky pygamberlik habary hem bardy. Ýerobgam bilen demirgazykdaky on taýpa imandan dänmegiň düýbüni tutanlarynda, Ýoşyýa we onuň miladydan öňki 622-nji ýylda geçirilen Beýik Pesah baýramy bilen tapawutlanýan ruhy oýanyşy barada öňünden pygamberlik edildi. Şol ruhy oýanyş Musanyň ýazgylarynyň tapylmagy we Hudaýyň halkynyň imandan yzygiderli dänmegi zerarly onuň üstünden hökümiň yglan edilmegi netijesinde ýüze çykdy. Musanyň ýazgylaryndaky sözler Ýoşyýa patyşa okalyp berlende, bu Köne Ähtiň taryhyndaky iň uly ruhy oýanyşa sebäp boldy. Ýoşyýa atly bir çaganyň geljekde doguljakdygy baradaky pygamberlik habary boýunsunmadyk pygamberiň Ýerobgam patyşany imandan dänmegiň düýbüni tutandygy üçin pygamberlik arkaly ýazgarmagyny hem öz içine alýardy.
The curse of Moses, as Daniel calls it, is the “seven times” of Leviticus twenty-six, and it became the foundational discovery of William Miller, who is the symbol of the foundational truths of Adventism. The empowerment of Miller’s message on August 11, 1840, was brought about through the work of “Josiah” Litch in 1838 and 1840. In 1863 those foundations were set aside and the “seven times” became a symbol of not only the foundational truths of the Philadelphian Millerites, but also the symbol of the rebellion of Laodicean Millerism against the foundations. The history of the Millerites of the first and second angels possesses the symbolism of “Josiah” that will be repeated to the very letter in the history of the one hundred and forty-four thousand. The wheel of Josiah reaches back to the witchcraft of king Saul and then all the way to the spewing out of the Laodicean Seventh-day Adventist church at the Sunday law. Josiah’s wheel in Ezekiel is now in the process of being unsealed as the climax of the sealing of the one hundred and forty-four thousand.
Danyýalyň Musanyň näleti diýip atlandyrýan zady Lewiler kitabynyň ýigrimi altynjy babyndaky «ýedi esse» bolup, ol adwentizmiň binýatlaýyn hakykatlarynyň nyşany bolan Uilýam Milleriň binýatlaýyn açyşy boldy. Milleriň habary 1840-njy ýylyň 11-nji awgustynda «Ýoşyýa» Liçiň 1838-nji we 1840-njy ýyllarda alyp baran işiniň netijesinde güýç gazandy. 1863-nji ýylda şol binýatlar bir gyra goýuldy we «ýedi esse» diňe bir Filadelfiýa millerçileriniň binýatlaýyn hakykatlarynyň däl, eýsem Laodikiýa millerçiliginiň şol binýatlara garşy gozgalaňynyň hem nyşanyna öwrüldi. Birinji we ikinji perişdeleriň millerçileriniň taryhy ýüz kyrk dört müňüň taryhynda hut harpma-harp gaýtalanjak «Ýoşyýa» simwolikasyny özünde jemleýär. Ýoşyýanyň tigri Şawul patyşanyň jadygöýlügine çenli yza uzaýar, soňra bolsa ýekşenbe kanuny wagtynda Laodikiýa Ýedinji gün adwentistler ýygnagynyň gusulyp çykarylmagyna çenli baryp ýetýär. Ezekiýel kitabyndaky Ýoşyýanyň tigriniň möhüri häzir ýüz kyrk dört müňüň möhürlenmeginiň iň ýokary nokady hökmünde açylyp barýar.
We will continue these things in the next article.
Biz bu meseleleri indiki makalada dowam etdireris.