In William Miller’s dream, the “bustle” at the beginning, when the people began to trouble the jewels was preceded by Miller assembling the jewels and calling “come and see.” Christ as the dirt brush man, uses the broom to sweep out the rubbish, assemble the jewels in a much larger casket, and He then called Miller to “come and see.” When Christ begins His broom-work, the room is empty, for Miller recorded that a “door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.”
William Milleriň düýşünde, halkyň zergärlik daşlaryna el gatyp başlanda ýüze çykan başdaky “tolgunyşyk”, Milleriň şol daşlary ýygnap, “geliň we görüň” diýip çagyrmagyndan öň bolup geçmändi. Hapa süpüriji adam hökmünde Mesih sübäni ulanyp, zir-zibilleri süpürip çykarýar, zergärlik daşlaryny has uly sandykda jemleýär, soňra bolsa Milleri “geliň we görüň” diýip çagyrýar. Mesih Öz sübä işi başlanda, otag boşdur, çünki Miller şeýle ýazypdyr: “bir gapy açyldy, we bir adam otaga girdi, şonda adamlaryň bary ony terk etdiler; ol bolsa elinde hapa süpüriji tutup, penjireleri açdy-da, otagyň içindäki tozany we zir-zibilleri süpürip çykaryp başlady.”
The dirt brush man enters the room when all the people had left it. In 2023, the dirt brush man entered the empty room, for the movement of the one hundred and forty-four thousand had been shattered and scattered. The truths represented by Habakkuk’s Tables of 2012 was buried in rubbish, and the room was empty. The dirt brush man is He who came after John the Baptist, who John said had a fan, and that He would use that fan to thoroughly purge His floor.
Hemmeler çykyp gidenden soň, hapa süpüriji adam otaga girýär. 2023-nji ýylda hapa süpüriji adam boş otaga girdi, çünki ýüz kyrk dört müňüň hereketi dargadylyp, pytraňňy edilipdi. 2012-nji ýylyň Habakkugyň Tablisalarda aňladylan hakykatlary zir-zibiliň astynda gömülipdi, we otag boşdy. Hapa süpüriji adam, Ýahýa Çomdurijiden soň gelen Şoldur; Ýahýa Onuň elinde ýelejiriň bardygyny, we şol ýelejir arkaly Öz harmanyny doly arassalajakdygyny aýtdy.
I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. Matthew 3:11–13.
Men sizi dogrudan hem toba üçin suw bilen çokundurýaryn; emma menden soň Gelýän menden gudratlydyr, Onuň aýakgabyny götermäge men mynasyp däl; Ol sizi Mukaddes Ruh bilen we ot bilen çokundyrar. Onuň harmany ýelemek üçin guraly elindedir, Ol öz harman ýerini bütinleý arassalap, bugdaýyny ambara ýygnar; emma samany söndürip bolmaýan ot bilen ýakar. Şondan soň Isa Ýahýa tarapyndan çokundyrylmak üçin Jelileden Iordana, Ýahýanyň ýanyna geldi. Matta 3:11–13.
Galilee is a symbol of a turning point, and the point on the Jordan where Jesus came to be baptized is named Bethabara, and it means “the ferry crossing,” and it marks the place where ancient Israel crossed over to the Promised Land. When Jesus was baptized, He then became Jesus Christ. Galilee, Jordan, Bethabara and Jesus becoming the Christ are all emphasizing a change of dispensation, which is also what a door represents, especially for Philadelphians who are given the key of the open and shut door.
Jelile öwrülişik nokadynyň nyşanydyr, Isanyň çokundyrylmak üçin gelen Ýordandaky ýerine bolsa Betabara diýilýär; bu “gämi geçelgesi” diýmegi aňladýar hem-de gadymy Ysraýylyň Wada Berlen Ýurda geçip giden ýerini görkezýär. Isa çokundyrylanda, Ondan soň Isa Mesih boldy. Jelile, Ýordan, Betabara we Isanyň Mesihe öwrülmegi — bularyň ählisi hem bir dispensiýanyň üýtgemegine aýratyn ünsi çekýär; bu bolsa, esasan-da açylýan we ýapylýan gapynyň açaryny alan Filadelfiýalylar üçin, gapynyň hem aňladýan zadydyr.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.
Filadelfiýadaky ýygnagyň perişdesine ýaz: Mukaddes bolan, hak bolan, Dawudyň açaryny elinde tutýan, açanda hiç kimiň ýapyp bilmeýän, ýapanda hem hiç kimiň açyp bilmeýän zady şuny diýýär: Men seniň işleriňi bilýärin; ine, men seniň öňüňde açyk bir gapy goýdum, ony hiç kim ýapyp bilmez; çünki seniň güýjüň az bolsa-da, sen Meniň sözümi sakladyň we Meniň adymy inkär etmediň. Ylham 3:7, 8.
When Christ “opened” the “door” and “entered the room,” the room was “His room,” for He thoroughly purges “His floor.” If it is His floor, it is His room.
Mesih «gapyny» «açyp», «otaga girende», ol otag «Onuň otagydy», çünki Ol «Öz harmanyny» düýpli arassalaýar. Eger ol Onuň harmany bolsa, onda ol Onuň otagydyr.
“At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.
“Kapernahumda Isa Öz gezip-öwrülmeleriniň aralyklarynda ýaşady, we ol ýer ‘Özüniň şäheri’ diýlip tanalyp başlandy.” Ol Galileýa deňziniň kenarynda, we Gennesaretiň gözel düzlüginiň araçäkleriniň golaýynda, hatda gönüden-göni onuň üstünde bolmasa-da ýerleşýärdi. The Desire of Ages, 252.
He enters His room to gather His wheat and to gather and burn the tares. The change of dispensation represented by Galilee, Jordan, Bethabara, the baptism, the transition from John to Jesus aligns with the transition of the church militant of Laodicea unto the church triumphant of Philadelphia. He entered His room in July of 2023. Miller had closed his eyes in the bustle of July 18, 2020, and when he opened his eyes, the room was empty of people; truth was buried beneath error, and then the dirt brush man opened the windows and began to sweep the rubbish out.
Ol Öz otagyna Öz bugdaýyny ýygnamak hem-de haşal otlary ýygnap ýakmak üçin girýär. Galileýa, Iordan, Bethabara, çokundyrylma, Ýahýadan Isaga geçiş arkaly şekillendirilýän döwür paýlanyşynyň üýtgemegi Laodikýanyň söweşiji ybadathanasyndan Filadelfiýanyň ýeňiji ybadathanasyna geçiş bilen sazlaşýar. Ol 2023-nji ýylyň iýulynda Öz otagyna girdi. Miller 2020-nji ýylyň 18-nji iýulynyň gaýnagynda gözlerini ýumupdy, we gözlerini açanda, otag adamlardan boşdy; hakykat ýalňyşyň astynda gömülipdi, soňra tozan süpüriji adam penjireleri açdy we hapalary süpürip çykarmaga başlady.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Onuň elinde elegi bardyr, ol harmanyny düýpli arassalap, bugdaýyny ambara ýygnar.’ Matta 3:12. Bu arassalanma döwrüniň pursatlarynyň biri boldy. Hakykatyň sözleri arkaly samanyň bugdaýdan aýrylyşy bolup geçýärdi. Köpüsi käýinji kabul etmek üçin aşa boş we özüni dogry hasaplaýandyklary, pesgöwünlilikde ýaşamagy kabul etmek üçin dünýäni aşa söýýändikleri sebäpli Isadan ýüz öwürdiler. Häzirem köp adam şol bir zady edýär. Janlar şu gün Kapernahumdaky sinagogada bolan şol şägirtler ýaly synagdan geçirilýär. Hakykat ýüregine ýetirilende, öz durmuşlarynyň Hudaýyň erkine laýyk gelmeýändigini görýärler. Olar özlerinde düýpli özgerişligiň zerurdygyny görýärler; emma özüňden ýüz öwürmegi talap edýän işe girişmäge meýilli däldirler. Şonuň üçin günäleri açylyp görkezilende gaharlanýarlar. Olar, edil şol şägirtleriň Isany terk edişleri ýaly, närazy bolup gidýärler we: ‘Bu agyr sözdür; muny kim diňläp biler?’ diýip hüňürdäp aýdýarlar.” The Desire of Ages, 392.
On the last day of 2023, which touches the first day of 2024, the Lion of the tribe of Judah began to progressively unseal the revelation of Himself. In accordance with the three-step testing process of Daniel twelve’s unsealing, there would then be three tests, represented as “purified, made white and tried.”
2023-nji ýylyň soňky gününde, 2024-nji ýylyň ilkinji gününe sepleşýän şol pursatda, Ýahuda taýpasynyň Arslany Öz-özi baradaky aýanlygyny kem-kemden möhürsüzläp açyp başlady. Danyýel on ikidäki möhürleriň açylmagynyň üç basgançakly synag işine laýyklykda, şonda «päklenmek, agarmak we synalmak» diýlip görkezilen üç synag bolmalydy.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Ol şeýle diýdi: Git öz ýoluň bilen, eý Danyýel; çünki bu sözler ahyrzamanyň wagtyna çenli ýapyk we möhürli durar. Köpler päklener, agardarlar we synalarl; emma erbetler erbetlik ederler; erbetleriň hiç biri düşünmez; ýöne paýhaslylar düşünerler. Danyýel 12:9, 10.
The first angel represents purification, as the convicted sinner places his sins upon the sacrifice in the courtyard, where he is justified by the blood.
Birinji perişde päklendirmäni aňladýar, çünki günäsi açylyp görkezilen günäkär howlyda öz günälerini gurbanlygyň üstüne goýýar, şol ýerde hem ol gan arkaly aklanýar.
The blood is then taken into the holy place where the sanctification process of holiness is represented as being made white through the washing of the blood from the courtyard. Righteousness is there manifested in those who overcome with the blood and the word of their testimony.
Soňra gan mukaddes ýere alnyp girilýär; ol ýerde mukaddesligiň mukaddesleşdiriliş prosesi howlydan gelen ganyň ýuwuşy arkaly ak edilmek hökmünde beýan edilýär. Ol ýerde dogrulyk gan hem-de öz şaýatlyklarynyň sözi arkaly ýeňýänlerde aýan edilýär.
They are then tried, and in the latter days they are found to be ten times better than all the other wise men of Babylon. The third test is where they are glorified in the Most Holy Place and distinguished from the other class of professed wise men. That third test is the Sunday law, and the first test is the first angel’s call to return to the foundations, for in the next step the temple is erected. That next step is the second angel’s separation message, which is followed by the litmus test of the third angel.
Ondan soň olar synalýar, we soňky günlerde olar Wawilonyň beýleki ähli dana adamlaryndan on esse gowy diýlip tapylýar. Üçünji synag — olaryň Iň Mukaddes Ýerde şöhratlandyrylyp, özlerini dana hasap edýän beýleki toparlardan tapawutlandyrylýan ýeridir. Şol üçünji synag ýekşenbe kanunydyr, birinji synag bolsa binýatlara dolanyp gelmek baradaky birinji perişdäniň çagyryşydyr, çünki indiki ädimde ybadathana dikeldilýär. Şol indiki ädim ikinji perişdäniň aýrylyş habarydyr; ondan soň üçünji perişdäniň litmus synagy gelýär.
In 2023, the first angel arrived as He had done on August 11, 1840, when he came down with a message of Islam of the second woe. He came down as He had done at 9/11, with a message of Islam of the third woe, and the call to return to the old paths. The foundations of Millerite history were set up once the message of the second woe was fulfilled on August 11, 1840. The angel of Revelation chapter ten then descended, thus typifying the descent of the angel of Revelation chapter eighteen and the arrival of the third woe.
2023-nji ýylda birinji perişde 1840-njy ýylyň 11-nji awgustynda gelşi ýaly geldi, şol wagtda ol ikinji hasratyň Yslamy baradaky habar bilen iniş etdi. Ol 11-nji sentýabrdaky ýaly iniş etdi, üçünji hasratyň Yslamy baradaky habar we gadymy ýollara dolanmak baradaky çagyryş bilen geldi. Millerit taryhynyň esaslary 1840-njy ýylyň 11-nji awgustynda ikinji hasrat baradaky habar amala aşanda goýuldy. Soňra Ylham kitabynyň onunjy babyndaky perişde iniş etdi; şeýlelikde bu Ylham kitabynyň on sekizinji babyndaky perişdäniň inişini we üçünji hasratyň gelşini öňden alamatlandyrdy.
Josiah Litch is the historical figured associated with the foundations being established on August 11, 1840. The name “Josiah” means “the foundation of God,” and king Josiah in sacred history represents Josiah’s reformation, which included the discovery of the curse of Moses, buried among the rubbish in the sanctuary, just as Miller’s jewels were buried in the room.
Ýoşiýa Liç 1840-njy ýylyň 11-nji awgustynda binýatlaryň goýulmagy bilen baglanyşykly taryhy şahsyýetdir. “Ýoşiýa” ady “Hudaýyň binýady” diýmegi aňladýar, we mukaddes taryhda patyşa Ýoşiýa Ýoşiýanyň özgertmesini aňladýar; bu özgertme, Musa degişli näletiň ybadathanadaky harabalaryň arasynda gömülip ýatan ýerinden tapylmagyny öz içine alýardy, edil Milleriň gymmatly zatlarynyň otagda gömülip ýatşy ýaly.
King Josiah died at Megiddo, which is Armageddon of Revelation chapter sixteen. The reformation of Josiah was a fulfillment of the prophecy set forth by the disobedient prophet, when Jeroboam set up the two altars in Bethel and Dan. That disobedient prophet died between the ass and the lion. King Josiah had been predicted, by name, and his reformation was part of the prediction, which included that the future king Josiah would beat down the very altar where the disobedient prophet confronted the wicked king Jeroboam.
Ýaşyýa patyşa Megiddoda öldi; bu bolsa Ylham kitabynyň on altynjy babyndaky Armageddondyr. Ýaşyýanyň özgerdiş işi, Ýerobogam Betelde we Danda iki gurbanlyk sypasyny gurduranda, boýun egmedik pygamber tarapyndan öňe sürlen pygamberligiň ýerine ýetmesi boldy. Ol boýun egmedik pygamber eşek bilen ýolbarsyň arasynda öldi. Ýaşyýa patyşa atma-at öňünden aýan edilipdi, we onuň özgerdiş işi hem şol öňünden aýdylyşyň bir bölegi bolupdy; bu öňünden aýdylyş geljekde Ýaşyýa atly patyşanyň hut şol gurbanlyk sypasyny ýykyp-dargatjakdygyny hem öz içine alýardy, ýagny boýun egmedik pygamberiň erbet patyşa Ýerobogam bilen ýüzbe-ýüz bolan şol sypasyny.
Josiah means the foundation of God, and king Josiah fulfilled the prediction given about 340 years before his reign. He led out in a revival and reformation that ultimately arrived at the altar where the prophet from Judah confronted king Jeroboam. Once there, Josiah smashed the altar down, as the prophecy said he would do. Those two altars of Jeroboam were purposeful counterfeits of the temple in Jerusalem, even to the depth that Jeroboam instituted counterfeit feast days. In doing so, he was simply doing what Aaron did with the golden calf. Aaron’s rebellion was at the foundation of ancient Israel’s sacred history. It occurred when Moses was receiving the Law, which is the foundation of God’s government.
Ýoşiýa „Hudaýyň binýady“ diýmegi aňladýar, we patyşa Ýoşiýa öz patyşalyk döwründen takmynan 340 ýyl öň berlen pygamberligi ýerine ýetirdi. Ol oýanışa we özgertmä ýolbaşçylyk etdi, bu bolsa ahyrynda Ýahudadan bolan pygamberiň patyşa Ýerobogamyň garşysyna çykan gurbanlyk sypasyna gelip ýetdi. Şol ýerde Ýoşiýa gurbanlyk sypasyny ýumrup ýykdy, edil pygamberlikde onuň şeýle etjekdigi aýdylyşy ýaly. Ýerobogamyň şol iki gurbanlyk sypasy Iýerusalimdäki ybadathananyň bilkastlaýyn galplaşdyrylan meňzetmeleri bolupdy, hatda Ýerobogam galp baýramçylyk günlerini hem ýola goýupdy. Şeýle etmek bilen, ol diňe Harunyň altyn göle bilen eden işini gaýtalapdy. Harunyň pitnesi gadymy Ysraýylyň mukaddes taryhynyň binýadynda durýardy. Bu waka Musa Hudaýyň hökümetiniň binýady bolan Kanuny kabul edip durka bolup geçipdi.
Aaron’s rebellion was a foundational rebellion, and it was repeated when Jeroboam founded the ten northern tribes as Israel. Moses rebuked Aaron, and Moses is the alpha, or foundation in relation to Christ the omega. Aaron and Moses represent two classes in the foundational rebellion and a third class are the heroes who stood with Moses—the Levites. King Jeroboam and the prophet from Judah are the two classes in the foundation rebellion of the northern kingdom, and once again the Levites are the heroes.
Harunyň pitnesi düýpli pitne bolupdy, we ol Ýerobogam on demirgazyk taýpany Ysraýyl hökmünde esaslandyranda gaýtalandy. Musa Haruny ýazgardy, we Musa Mesih Omega bilen baglanyşykda Alfa, ýagny esasdyr. Harun bilen Musa düýpli pitnede iki synpy aňladýar, üçünji synp bolsa Musa bilen bir hatarda duran gahrymanlar — lewilerdir. Patyşa Ýerobogam bilen Ýahudadan gelen pygamber demirgazyk patyşalygynyň düýpli pitnesinde iki synpdyr, we ýene-de gahrymanlar lewilerdir.
At Jeroboam’s foundational rebellion the prophet from Judah rebukes him and prophesies of a king that would be named “the foundation of God”—Josiah. The fulfillment of the predicted reformation included that when Josiah began his revival and reformation, the curse of Moses was discovered, and the reading of the sacred words of Moses empowered a revival and reformation that had already begun. Josiah, clearly a prophetic symbol, represents a revival and reformation that is empowered when a prophecy from the writings of Moses is discovered.
Ýerobogamyň esas goýujy pitnesi wagtynda Ýahudadan gelen pygamber ony ýazgarýar we adyna “Hudaýyň binýady” diýiljek bir patyşa — Ýoşiýa hakynda pygamberlik edýär. Öňden aýdylyp berlen özgertmäniň amala aşmagy, Ýoşiýa öz janlandyryşyny we özgertmesini başlan mahaly, Musanyň näleti tapylyp, Musanyň mukaddes sözleriniň okalmagynyň eýýäm başlan janlandyryşy we özgertmäni güýçlendirmegini hem öz içine alýardy. Ýoşiýa, aç-açan pygamberlik nyşany hökmünde, Musanyň ýazgylaryndan bir pygamberlik tapylanda güýçlendirilýän bir janlandyryşy we özgertmäni aňladýar.
The foundational rebellion in the story of king Jeroboam is represented by the king of Israel, and also by the prophet from Judah who was sent with a divine pronouncement against Jeroboam’s foundational rebellion and instructions for the prophet identifying which path to avoid when returning to Judah. The prophet from Judah rejects Jeroboam’s request to stay, but thereafter accepts the invitation of the lying prophet of Bethel, and seals his fate. The disobedient prophet would die between the ass and the lion, and then be buried in the tomb of the lying prophet.
Ýarobogam patyşanyň hekaýasynda düýpli pitne Ysraýylyň patyşasy tarapyndan, şeýle hem Ýarobogamyň düýpli pitnesine garşy ylahy hökümi hem-de pygambere Ýahuda dolananda haýsy ýoldan gaça durmalydygyny görkezýän görkezmeleri alyp iberilen Ýahudaly pygamber tarapyndan aňladylýar. Ýahudaly pygamber Ýarobogamyň galmak baradaky haýyşyny ret edýär, emma şondan soň Beýteliň ýalançy pygamberiniň çakylygyny kabul edýär we öz ykbalyny möhürleýär. Bu boýun egmedik pygamber eşek bilen ýolbarsyň arasynda ölerdi, soňra bolsa ýalançy pygamberiň mazarynda jaýlanardy.
On August 11, 1840, a prophecy of the second woe was fulfilled, and the foundations of Adventism was laid. Josiah Litch presented the prophecy in 1838, and then ten days before August 11, 1840 he fined tuned his calculations and predicted August 11, 1840, as the day the Ottoman supremacy would cease, in fulfillment of the prophecy of Islam of the second woe.
1840-njy ýylyň 11-nji awgustynda ikinji waýyň pygamberligi berjaý boldy we Adventizmiň binýady goýuldy. Josaýa Liç bu pygamberligi 1838-nji ýylda öňe sürdi, soňra bolsa 1840-njy ýylyň 11-nji awgustyndan on gün öň öz hasaplamalaryny takyklap, 1840-njy ýylyň 11-nji awgustyny ikinji waýyň Yslam baradaky pygamberliginiň berjaý bolmagy esasynda Osmanly agalygynyň soňlanjak güni hökmünde öňünden aýtdy.
King Josiah symbolizes the final revival and reformation, for every prophet speaks more directly of the latter days, than any prior days. King Josiah symbolizes the final revival and reformation, and that reformation has been set forth in the Bible by a prediction. The book of Joel identifies the final revival and reformation that takes place among those who will be the one hundred and forty-four thousand. Josiah’s revival was two steps, it began, then a prophecy was unsealed that added momentum to the work. The two steps are the early and latter rain, as set forth in the book of Joel, and fulfilled in the books of Acts, and then fulfilled again in the Millerite history.
Patyşa Ýoşiýa ahyrky janlanmany we reforma nyşanlaýar, çünki her bir pygamber öňki günlerden has-da göni görnüşde soňky günler hakda söz açýar. Patyşa Ýoşiýa ahyrky janlanmany we reforma nyşanlaýar, we şol reforma Mukaddes Kitapda öňünden aýdylan pygamberlik arkaly beýan edilendir. Ýoel kitaby bir ýüz kyrk dört müňüň hatarynda boljaklaryň arasynda bolup geçjek ahyrky janlanmany we reforma ny kesgitleýär. Ýoşiýanyň janlanmasy iki basgançaklydy: ol başlandy, soňra bolsa işe goşmaça itergi beren bir pygamberlik möhürden açyldy. Şol iki basgançak Ýoel kitabynda beýan edilişi ýaly irki we soňky ýagmyrdyr; olar Ilçileriň Işleri kitabynda berjaý edildi, soň bolsa Millerit taryhynda ýene-de berjaý edildi.
At the foundational rebellions of Aaron, king Jeroboam and the prophet from Judah to king Josiah, and then on to Josiah Litch, identifies a line of testimony concerning the foundational test. The foundational test is the first test, that is followed by the temple test when the capstone is placed. After that the third test, the litmus test arrives.
Harunyň, patyşa Ýerebogamyň we Ýahudadan bolan pygamberiň patyşa Ýoşiýa çenli, soňra bolsa Ýoşiýa Litçe çenli uzanýan düýpli pitneleriň dowamynda, ol düýpli synag barada şaýatlygyň bir hataryny kesgitleýär. Düýpli synag ilkinji synagdyr; onuň yzysüre tamamlanyş daşy ýerleşdirilende ybadathana synagy gelýär. Ondan soň üçünji synag, ýagny litmus synagy gelýär.
From the golden calf, unto Jeroboam’s altars at Bethel and Dan, to king Josiah, unto Josiah Litch represents a series of prophetic footsteps that lead to the foundational test of 9/11. When the great buildings of New York came down at 9/11, a prophecy of the third woe identified the test calling for a return to the old foundational paths, for the parallel of August 11, 1840 and 9/11 could be seen by any Laodicean Seventh-day Adventist who chose to see. Al Qaeda’s involvement in 9/11 is often brought into question in these days of conspiracy theories that generally are true, but Al Qaeda means “the foundation,” and they began as an organization one year before the time of the end in 1989, in fact on August 11, 1988.
Altyn göläkden başlap, Ýerobogamyň Beýtelde we Dandaky gurban ojaklaryna, patyşa Ýoşiýa çenli, hatda Josiah Litch-e çenli uzap gidýän bu hatar pygamberlik ädimleriniň bir yzygiderliligini aňladýar; ol 9/11-iň esas goýujy synagyna eltýär. Nýu-Ýorkuň beýik binalary 9/11-de ýykylanynda, üçünji waýyň bir pygamberligi köne esas goýujy ýollara dolanmagy talap edýän şol synagy kesgitledi; çünki 1840-njy ýylyň 11-nji awgusty bilen 9/11-iň arasyndaky deňeşdirme görmegi saýlan islendik Laodikeýaly Ýedinji gün Adventisti tarapyndan görlüp bilinjekdi. Al Kaýdanyň 9/11-däki gatnaşygy, adatça dogry bolýan dildüwşük nazaryýetleriniň şu günlerinde köplenç sorag astyna alynýar; emma Al Kaýda “esas” diýmegi aňladýar, we olar ahyrzaman wagtyndan bir ýyl öň, 1989-njy ýylda, has takygy 1988-nji ýylyň 11-nji awgustynda bir gurama hökmünde başladylar.
If these details about the prophetic symbolism of the foundations is not noticed, much is lost. At 9/11 the foundations were laid in the first step. The second step the temple is finished as the capstone is placed. The third step is the closed door of the Sunday law. From 9/11 unto the Sunday law the message is primarily directed to Laodicean Seventh-day Adventists, for judgment begins at the house of God, and it ends for the house of God at the Sunday law. There and then Laodicean Seventh-day Adventism is passed by; as were the Protestants in Millerite history, and the Jews in the history of Christ, and as were those who died over forty years in the history of Moses.
Binýatlaryň pygamberlik nyşanlylygy baradaky bu jikme-jikliklere üns berilmese, köp zat ýitirilýär. 11-nji sentýabrda ilkinji ädimde binýatlar goýuldy. Ikinji ädimde, depedaşy ýerleşdirilende ybadathana tamamlanylýar. Üçünji ädim bolsa, Ýekşenbe kanunynyň ýapyk gapysydyr. 11-nji sentýabrdan Ýekşenbe kanunyna çenli habar esasan Laodikeýadaky Ýedinji Gün Adventistlerine gönükdirilendir, çünki höküm Hudaýyň öýünden başlanýar, we ol Hudaýyň öýi üçin Ýekşenbe kanunynda tamamlanýar. Hut şol ýerde we şol wagtda Laodikeýadaky Ýedinji Gün Adventizmi sowlup geçilýär; edil Millerçi taryhda protestantlaryň, Mesihiň taryhynda ýehudylaryň, hem-de Musanyň taryhynda kyrk ýyldan gowrak wagtyň dowamynda ölenleriň sowlup geçilişi ýaly.
The third woe of 9/11 was typified by the second woe of August 11, 1840, and at that level both waymarks are represented by the ass, the first symbol of Islam in Bible prophecy. The Sunday law is the mark of the beast, and that beast is often represented as a lion, thus counterfeiting the Lion of the tribe of Judah. The Sunday law is the lion and the disobedient prophet from Judah died between the ass and the lion, and was buried in the same grave as the lying prophet of Bethel. He died in the prophetic period from 9/11 unto the Sunday law, which is the prophetic period from the ass unto the lion. That testing period is the grave of the lying prophet of Bethel, who had the disobedient prophet from Judah buried in his very own grave.
9/11-iň üçünji hasraty 1840-njy ýylyň 11-nji awgustyndaky ikinji hasrat bilen nusgalandyryldy, we şol derejede iki ýol belgisi hem Mukaddes Kitap pygamberliginde Yslamyň ilkinji nyşany bolan eşek bilen görkezilýär. Ýekşenbe kanuny ýyrtyjynyň belligidir, we şol ýyrtyjy köplenç Ýahuda taýpasynyň Arslanyny galplaşdyrmak bilen arslan hökmünde görkezilýär. Ýekşenbe kanuny arslandyr, we Ýahudadan bolan boýun egmedik pygamber eşek bilen arslanyň arasynda öldi, hem-de Beýtelniň ýalançy pygamberi bilen şol bir gabrda jaýlandy. Ol 9/11-den Ýekşenbe kanunyna çenli bolan pygamberlik döwründe öldi; bu hem eşekden arslana çenli bolan pygamberlik döwrüdir. Şol synag döwri Beýtelniň ýalançy pygamberiniň gabrydyr; ol Ýahudadan bolan boýun egmedik pygamberi hut öz gabrynda jaýlatdy.
Jeroboam’s kingdom, which is represented as a counterfeit of the kingdom of Judah, where Jerusalem and the temple are located, represented the Protestants of Millerite history, that were no longer God’s people. They lost their covenant designation between August 11, 1840 and the closed door of October 22, 1844. That history aligns with 9/11 unto the Sunday law, and for this reason, the disobedient prophet of Judah is buried in the same tomb as were the apostate Protestants, who were represented by the lying prophet of Bethel.
Iýerobogamyň patyşalygy, Iýerusalim bilen ybadathananyň ýerleşýän ýeri bolan Ýahuda patyşalygynyň galpy bir nusgasy hökmünde görkezilip, Millerit taryhynyň protestantlaryny, ýagny indi Hudaýyň halky bolmadyk adamlary aňladýardy. Olar özleriniň äht boýunça berlen derejesini 1840-njy ýylyň 11-nji awgusty bilen 1844-nji ýylyň 22-nji oktýabryndaky ýapyk gapynyň arasynda ýitirdiler. Şol taryh 11-nji sentýabrdan başlap Ýekşenbe kanunyna çenli döwür bilen gabat gelýär, we şu sebäpli Ýahudanyň boýun egmedik pygamberi, Beteliň ýalançy pygamberi arkaly görkezilen dinden çykan protestantlar bilen bir mazarda jaýlanypdyr.
Overall king Josiah was a good king, but he did die at Megiddo, an obvious and direct application to Armageddon. He went astray by refusing the warning message of Necho. Necho, the king of Egypt, and therefore the king of the south was on his way to do battle with Babylon, the king of the north. Josiah represents the Judeans that die at Armageddon, because they rejected the warning message of the battle of the king of the south and the king of the north in Daniel 11:40–45. That message became the foundation at 9/11.
Umuman alanyňda, şa Ýosiýa gowy şa bolupdy, emma ol hakykatdan-da Megiddoda öldi; bu bolsa Armageddona aç-açan we gönüden-göni degişli bir ulanylyşdyr. Ol Nehoň duýduryş habaryny kabul etmekden ýüz öwrüp, azaşdy. Müsüriň şasy Neho, şonuň üçin-de günortanyň şasy, demirgazygyň şasy bolan Babil bilen söweşmäge barýardy. Ýosiýa Armageddonda ölýän ýehudalary aňladýar, çünki olar Daniel 11:40–45-de beýan edilen günortanyň şasy bilen demirgazygyň şasynyň arasyndaky söweş baradaky duýduryş habaryny ret etdiler. Şol habar 9/11-de binýat boldy.
The first test is the first angel’s call to return to the foundations.
Ilkinji synag — birinji perişdäniň esaslara dolanmak baradaky çagyryşydyr.
The second test is the second angel’s call to separate and finish the temple.
Ikinji synag — ikinji perişdäniň aýralyşmaga we ybadathanany tamamlamaga eden çagyryşydyr.
The third test is the third angel’s litmus test of the seal or the mark.
Üçünji synag üçünji perişdäniň möhüriň ýa-da belginiň bardygyny aýan edýän synagydyr.
The first test is a test upon the foundations, and in 2024 roughly half of those involved with the Sabbath zoom meetings left over the only doctrinal argument that is represented upon the 1843 chart. That argument was over the symbol that establishes the vision of God’s people in the latter days. The Millerite controversy had the Protestants claiming Antiochus Epiphanes, or Islam was the power who exalts himself, and falls, to establish the vision in verse fourteen of Daniel eleven.
Ilkinji synag binýatlar boýunça synagdyr, we 2024-nji ýylda Sabat güni Zoom ýygnaklaryna gatnaşanlaryň takmynan ýarysy diňe 1843-nji ýylyň çyzgysynda görkezilen ýeke-täk taglymat jedeli sebäpli aýryldy. Şol jedel soňky günlerde Hudaýyň halkynyň görnüşini berkidýän nyşan barada boldy. Millerit jedelinde Protestantlar Daniel 11-iň on dördünji aýatynda görnüşi berkitmek üçin özüni beýgeldýän we soňra ýykylýan güýjüň Antioh Epifanesdigini ýa-da Yslamdygyny öňe sürüpdirler.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Şol döwürlerde günorta patyşasyna garşy köpler gozgalaň turzarlar; seniň halkyňyň garakçylary hem görgini berkitmek üçin özlerini ýokary galdyrarlar; emma olar ýykylarlar. Daniel 11:14.
Was Islam or Antiochus Epiphanes the robbers of thy people, or was it Rome, as Miller identified. Miller had understood that the desolating powers of paganism and papalism were both the power that exalted themselves, who fell and who were the robbers of God’s people. The argument is represented on the chart that was “directed by the hand of God, and should not be altered,” and is the only representation on either of Habakkuk’s tables which identifies an event that had no direct reference in the prophetic Word. The reference on the chart was to highlight that foundational argument as a symbol of the separating power of God’s prophetic Word.
Yslam ýa-da Antiýoh Epifan seniň halkyňyň talaňçylary boldumy, ýogsa Milleriň kesgitlişi ýaly Rimdimi? Miller butparazlygyň we papalygyň weýran ediji güýçleriniň ikisiniň hem özlerini beýgelden, ýykylyp giden hem-de Hudaýyň halkynyň talaňçylary bolan şol bir güýçdigine düşünipdi. Bu delil “Hudaýyň eli bilen gönükdirilen we üýtgedilmeli däl” bolan çyzgyda görkezilendir we Habakukyň iki tagtasynda-da pygamberlik Sözünde göni salgysy bolmadyk bir wakany kesgitleýän ýeke-täk beýanydyr. Çyzgydaky salgy, Hudaýyň pygamberlik Sözüniň bölüji güýjüniň nyşany hökmünde şol düýpli delili nygtamak üçin berlipdi.
In 2024, roughly half of the zoom group left over the false understanding that it is the United States that establishes the vision, and not Rome, as the Millerites so aptly defended.
2024-nji ýylda Zoom toparynyň takmynan ýarysy, görnüşi Milleritleriň örän ýerlikli gorap çykyş edişleri ýaly, ony Rim däl-de, hut Amerikanyň Birleşen Ştatlarynyň amala aşyrýandygy baradaky ýalan düşünje sebäpli çykyp gitdi.
The purging that began in 2023, began when Christ entered the room with His fan, and the fan is His words of truth. When He entered His room, it was empty of people, so He raised up a voice in the wilderness to prepare the way of the Lord. The voice was to prepare the way for the Messenger of the Covenant to suddenly come unto His temple; His temple of the one hundred and forty-four thousand.
2023-nji ýylda başlanan arassalama, Mesihiň öz eleýjisi bilen otaga giren wagty başlandy, şol eleýji bolsa Onuň hakykat sözleridir. Ol Öz otagyna girende, ol adamdan boşdy; şonuň üçin Ol Rebbiň ýoluny taýýarlamak üçin çölde bir sesi galdyrdy. Ol ses Ähtiň Habarçysynyň Öz ybadathanasyna, ýagny ýüz kyrk dört müňüň ybadathanasyna, duýdansyz gelmegi üçin ýoly taýýarlamalydy.
Then in 2024, the first test, the test of the foundations, the test of who establishes the vision—that vision that seals the remnant. The internal vision that seals the remnant is the vision of Christ in chapter ten, and the external vision is the vision that is established by the antichrist, and the antichrist is Rome. An internal vision of Christ and an external vision of antichrist. The sealing is a settling into truth, both spiritually and intellectually; and the internal vision of chapter ten is the spiritual, and chapter eleven’s external vision is the intellectual. The understanding and corresponding experience of both visions is the required criteria for anyone who would be sealed, as Daniel represented in the first verse of Daniel chapter ten.
Soňra 2024-nji ýylda ilkinji synag — esaslaryň synagy, görnüşi kimiň berkarar edýändiginiň synagy — galyndylary möhürleýän şol görnüşiň synagy boldy. Galyndylary möhürleýän içki görnüş onunjy bapdaky Mesihiň görnüşidir, daşky görnüş bolsa antimesih tarapyndan berkarar edilýän görnüşdir; antimesih bolsa Rimdir. Mesihiň içki görnüşi we antimesihiň daşky görnüşi. Möhürlenmek hakykatda, ruhy taýdan hem-de akyl taýdan, berk ornaşmakdyr; onunjy bapdaky içki görnüş ruhydyr, on birinji bapdaky daşky görnüş bolsa akyldyr. Möhürlenjek her bir adam üçin iki görnüşiň hem düşünilişi we oňa laýyk gelýän tejribesi zerur ölçegdir; muny Danyýel kitabynyň onunjy babynyň birinji aýatynda Danyýel görkezýär.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Pars şasy Kirusiň üçünji ýylynda, adyna Beltşaşar diýilýän Danyýele bir zat aýan edildi; bu zat hakykatdy, ýöne bellenen wagt uzyn boldy; ol zada düşündi we görnüşe akyl ýetirdi. Danyýel 10:1.
The alpha test of the foundations was over verse fourteen of Daniel eleven, and it was a parallel to the same foundational test of the Millerites, and that test was the only controversy from Millerite history that is represented upon the table Habakkuk’s watchman was commanded to write and make plain. The foundational test of 2024, was the first angel’s descent, as represented by August 11, 1840, 1888 and 9/11.
Binýatlaryň alfa synagy Daniýeliň on birinji babynyň on dördünji aýaty babatynda boldy we ol Milleritleriň şol bir binýatlaýyn synagyna paraleldi; Habakkugyň garawulyna ýazmak we düşnükli etmek buýrulan tablisa-da görkezilen Millerit taryhyndaky ýeke-täk çekişme-de şol synagdy. 2024-nji ýylyň binýatlaýyn synagy bolsa 1840-njy ýylyň 11-nji awgusty, 1888-nji ýyl we 11-nji sentýabr arkaly şekillendirilişi ýaly, birinji perişdäniň inişi boldy.
That angel had also descended as Michael, for Michael is the one who resurrected Moses, who with Elijah was resurrected on the last day of 2023. That resurrection is represented by Ezekiel as being accomplished by a prophecy of the four winds, which Sister White calls the angry restrained horse, which is Islam of August 11, 1840 and 9/11. The alpha test was the foundational testing external vision. The omega test would be an internal capstone vision.
Şol perişde hem Mikail hökmünde inipdi, çünki Musany direlden Mikaildir; ol hem 2023-nji ýylyň soňky gününde direlen Ylýas bilen bilelikde direldi. Şol direliş Hezekiel tarapyndan dört ýeliň pygamberligi arkaly amala aşyrylýan hökmünde şekillendirilýär; Oňa Waýta uýamyz gazaply, saklanyp duran at diýip at berýär, ol hem 1840-njy ýylyň 11-nji awgustynyň we 11-nji sentýabryň Yslamy bolup durýar. Alfa synagy esas goýujy daşarky görüş synagy boldy. Omega synagy bolsa içki jemleýji görüş bolar.
Why would there be an alpha and omega to be followed by a third test? This is the very issue I am identifying. The alpha external testing vision of 2024, is the first of three tests. That foundational test must be passed to be involved in the capstone omega test. Those two tests are of a different prophetic nature than the third test. The third test is a litmus test which demonstrates if the candidate has truly passed the previous two steps.
Näme üçin alfa we omegadan soň üçünji synag bolmaly? Ine, meniň görkezýän meseläm hut şudur. 2024-nji ýylyň alfa daşarky synag görnüşindäki görnüşi üç synagyň birinjisidir. Şol binýatlaýyn synagdan geçilmeli, şonda adam jemleýji omega synagyna gatnaşyp biler. Ol iki synag üçünji synagdan pygamberlik häsiýeti taýdan tapawutlydyr. Üçünji synag bolsa, kandidatyň öňki iki ädimden hakykatdan-da geçendigini görkezýän litmus synagydyr.
The first test is the foundation, and the second test is the temple completed. The foundation of the temple was laid during the history of the first decree to come out of Babylon. In the history of the second decree the temple was completed. The third decree was different, for in that decree, Judah’s national sovereignty was restored giving them the authority to prosecute civil and religious crimes. Judgment is restored at the third decree. In 2024, the foundational alpha test separated those in the dirt brush man’s virtually empty room.
Ilkinji synag binýatdyr, ikinji synag bolsa tamamlanan ybadathanadyr. Ybadathananyň binýady Wawilondan çykmak barada birinji permanyň taryhynda goýuldy. Ikinji permanyň taryhynda ybadathana tamamlandy. Üçünji perma tapawutlydy, çünki şol permada Ýahudanyň milli özygtyýarlylygy dikeldildi we olara raýat hem-de dini jenaýatlary kazyýete bermäge ygtyýar berildi. Höküm üçünji permada dikeldilýär. 2024-nji ýylda binýat goýujy alfa synagy kirli çotgaly adamyň tas boş otagyndaky adamlary aýyrdy.
The omega test is where the temple is finished, as represented by the capstone being placed. The completion of the temple is the church triumphant that is established when the tares are removed. The completion of the temple in Miller’s dream was when the jewels were cast back into the larger casket “without any visible pains of the man who cast them in.” After Miller identifies the dirt brush man casting the jewels into the larger casket, he ends his testimony with the words, “I shouted with very joy, and that shout awoke me.”
Omega synagy ybadathananyň tamamlanýan ýeridir, bu baş daşyň goýulmagy bilen nyşanlanýar. Ybadathananyň tamamlanmagy — haçan-da haşal otlar aýrylanda berkarar edilýän ýeňişli ybadathanadyr. Milleriň düýşünde ybadathananyň tamamlanmagy, gymmatbaha daşlaryň “olary içine salan adamyň hiç hili göze görünýän zähmetisiz” uly sandyga gaýtadan taşlanan wagty bolupdy. Miller hapa çotgaly adamyň gymmatbaha daşlary uly sandyga taşlaýandygyny kesgitläninden soň, öz şaýatlygyny şu sözler bilen jemleýär: “Men şatlykdan gygyryp goýberdim, we şol gygyryş meni oýatdy.”
Take note that Miller’s loud cry that awakens, was empowered by “joy.” Joy is the symbol of those in Joel who have the “new wine,” and “shame” is upon those other drinkers of wine who have been cut off from the new wine. The Midnight Cry that awakens Miller, follows after the dirt brush man casts the jewels into the larger casket. The larger casket is full of the jewels that have been separated from the rubbish and cast into the casket, which is both the temple of the one hundred and forty-four thousand, and the message of the Midnight Cry. The temple is finished in the second decree, or the second angel, or the second and omega test. In Miller’s dream, the omega test is represented when the windows of heaven are opened.
Milleriň oýaryjy beýik nidasynyň “şatlyk” bilen güýçlendirilendigini belläň. Şatlyk, Ýowelde “täze şeraba” eýe bolanlaryň nyşanydyr, “masgaraçylyk” bolsa täze şerapdan mahrum edilen beýleki şerap içýänleriň üstündedir. Milleri oýarýan Ýarygije Nidası, hapany süpüriji adamyň gymmatbaha daşlary has uly sandyga taşlamagyndan soň gelýär. Has uly sandyk hapadan aýrylyp, sandyga taşlanan gymmatbaha daşlardan doludur; şol sandyk hem ýüz kyrk dört müňüň ybadathanasydyr, hem-de Ýarygije Nidasynyň habarydyr. Ybadathana ikinji perman arkaly, ýa-da ikinji perişde arkaly, ýa-da ikinji we omega synagy arkaly tamamlanýar. Milleriň düýşünde omega synagy asmanyň penjireleri açylanda şekillendirilýär.
And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. Revelation 19:6–9.
Men beýik bir mähelläniň sesine meňzeş, köp suwlaryň sesine meňzeş we kuwwatly gök gürleýişleriniň sesine meňzeş bir sesi eşitdim; olar şeýle diýýärdiler: «Alleluýa! Çünki Gudratygüýçli Reb Hudaý höküm sürýändir. Şatlanalyň we şatlyk edeliň, Oňa hormat-sarpa bereliň; çünki Guzynyň toýy gelip ýetdi, Onuň gelni bolsa özüni taýyn etdi». Oňa arassa we ak nepis zygyra geýinmek rugsat edildi; çünki nepis zygyr mukaddesleriň dogrulygydyr. Soňra ol maňa şeýle diýdi: «Ýaz: Guzynyň toý saçagyna çagyrylanlar bagtlydyrlar». Ol ýene maňa şeýle diýdi: «Bular Hudaýyň hakyky sözleridir». Ylham 19:6–9.
On October 22, 1844, “four comings of Christ” were fulfilled, and each of those four comings are more perfectly fulfilled at the soon-coming Sunday law. He came as the Messenger of the Covenant, in fulfillment of the purging and purification of the Levites in Malachi three. He came to receive a kingdom in fulfillment of Daniel 7:13. He came to cleanse the sanctuary in fulfillment of Daniel 8:14 and He also came to the marriage. The marriage takes place when the bride has made herself ready.
1844-nji ýylyň 22-nji oktýabrynda “Mesihiň dört gelişi” ýerine ýetdi, we şol dört gelişiň hersi ýakynda güýje girjek ýekşenbe güni baradaky kanunda has kämil görnüşde ýerine ýetýär. Ol Malakiýanyň üçünji babyndaky lewileriň arassalanmagy we päklenmegi baradaky pygamberligiň amala aşmagy hökmünde Ähtiň Habarçysy bolup geldi. Ol Daniel 7:13-iň amala aşmagy hökmünde patyşalygy kabul etmäge geldi. Ol Daniel 8:14-iň amala aşmagy hökmünde mukaddes ýeri arassalamaga geldi, şeýle hem toýa geldi. Toý gelniň özüni taýýar eden wagtynda bolýar.
“‘When the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.’ Christ is waiting with longing desire for the manifestation of Himself in His church. When the character of Christ shall be perfectly reproduced in His people, then He will come to claim them as His own.” Christ’s Object Lessons, 69.
“‘Miwe hasyl berlen badyna, derrew oragy işe goýýar, çünki orak wagty gelip ýetdi.’ Mesih Öz keşbiniň Öz ybadathanasynda ýüze çykmagyna çuň arzuw bilen garaşýar. Mesihiň häsiýeti Onuň halkynda kämil derejede gaýtadan görkezilende, şonda Ol olary Özünikiler hökmünde kabul etmek üçin geler.” Christ’s Object Lessons, 69.
The “world can only be warned,” according to inspiration, by “seeing men and women” with the seal of God during the Sunday law crisis.
Ylhamyň görkezmesine görä, “dünýä diňe” ýekşenbe kanuny krizisi wagtynda Hudaýyň möhri bilen belliklenen “erkekleri we aýallary görmek” arkaly duýdurylyp bilner.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
“Mukaddes Ruhuň işi dünýäni günä, dogrulyk we höküm hakda ynandyrmakdyr. Dünýä diňe hakykata ynanýanlaryň hakykat arkaly mukaddeslenendigini, beýik hem mukaddes ýörelgeler boýunça hereket edýändigini, Hudaýyň tabşyryklaryny ýerine ýetirýänler bilen olary aýak astyna salýanlaryň arasyndaky bölünişik çyzygyny beýik, ýokary manyda görkezýändigini görmek arkaly duýdurylyp bilner. Ruhuň mukaddesleýşi Hudaýyň möhürine eýe bolanlar bilen galp dynç güni tutýanlaryň arasyndaky tapawudy aýdyň görkezýär. Synag gelende, haýwanyň nyşanynyň nämedigi aç-açan görkeziler. Ol ýekşenbe gününi tutmakdyr. Hakykaty eşidendiklerinden soň hem bu güni mukaddes hasaplamagyny dowam etdirýänler, wagtlary we kanunlary üýtgetmegi niýet eden günäniň adamsynyň gol belgisini göterýärler.” Bible Training School, December 1, 1903.
When the bride makes herself ready the harvest is come. The harvest begins with the gathering together of the first fruit wheat offering that is lifted up as a wave offering ensign. First the first fruits, which are the one hundred and forty-four thousand in the book of Revelation, are gathered, and then the other flock, who are the great multitude. The ensign is his mighty army, and his mighty army is arrayed in fine white linen. At the marriage, the temple of the one hundred and forty-four is finished in advance of the judgment of the Sunday law, and that temple is not only Miller’s larger casket, but it is the church triumphant that possesses all the gifts, including the spirit of prophecy.
Gelniň özüni taýýar eden mahaly orak döwrü gelendir. Orak ilkinji miwe hökmünde hödürlenýän bugdaý sadakasynyň, tolkun sadakasy nyşany hökmünde ýokary galdyrylýan sadakanyň bir ýere ýygnalmagy bilen başlanýar. Ilki Ylham kitabyndaky ýüz kyrk dört müň bolan ilkinji miweler ýygnalýar, soň bolsa beýik köpçülik bolan beýleki sürü ýygnalýar. Nyşan Onuň gudratly goşunydyr, Onuň gudratly goşuny bolsa inçe ak zygyr matadan geýindir. Nika wagtynda ýüz kyrk dört müňüň ybadathanasy Ýekşenbe kanunynyň höküminden öň tamamlanylýar, ol ybadathana bolsa diňe bir Milleriň has uly sandygy bolman, eýsem pygamberlik ruhy hem-de ähli peşgeşleri özünde jemleýän ýeňiji ýygnakdyr.
And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.
Men oňa sežde etmek üçin onuň aýaklaryna ýykyldym. Ol maňa: «Beýtme! Men seniň bilen hem-de Isanyň şaýatlygyna eýe bolan doganlaryň bilen birlikde hyzmatkärin. Hudaýa sežde et, çünki Isanyň şaýatlygy pygamberlik ruhudyr» diýdi. Ylham 19:10.
The one hundred and forty-four thousand are those who have the testimony of Jesus, and the testimony of Jesus is set forth “line upon line” in both the Bible and Spirit of Prophecy. When the Laodicean movement of the one hundred and forty-four thousand transforms into the Philadelphian movement of the one hundred and forty-four thousand, they will all employ the line upon line methodology to present their testimony. That testimony is a combination of the Divine blood and the human witness.
Ýüz kyrk dört müň, Isanyň şaýatlygyna eýe bolanlardyr, hem-de Isanyň şaýatlygy Mukaddes Kitapda-da, pygamberlik Ruhunda-da “setir üstüne setir” görnüşinde beýan edilýär. Ýüz kyrk dört müňüň Laodikeýa hereketi Filadelfiýa hereketine öwrülende, olaryň hemmesi öz şaýatlyklaryny beýan etmek üçin setir üstüne setir usulyny ulanarlar. Ol şaýatlyk Ylahy ganyň we ynsan şaýatlygynyň utgaşmasydyr.
And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Revelation 12:11.
Olar Guzynyň gany arkaly we öz şaýatlyklarynyň sözi arkaly ony ýeňdiler; olar hatda ölüme çenli öz janlaryny hem söýmediler. Ylham 12:11.
The testimony of humanity combined with the blood of Divinity is the testimony of Moses and the Lamb. Moses was humanity, the alpha to the blood of the omega Lamb’s divinity. All the gifts are restored as soon as the bride makes herself ready, and as a mighty army clothed in white linen, she takes her position as the ensign of the Lord’s advancing army. That battle march begins when the bride is made ready and clothed in white, which is when the windows of heaven are opened, as they were in Miller’s dream.
Ynsanlygyň şaýatlygy bilen Hudaýlygyň gany birleşdirilende, bu Musa bilen Guzynyň şaýatlygydyr. Musa ynsanlykdy; ol omega Guzusynyň Hudaýlygynyň ganyna görä alfady. Ähli peşgeşler gelin özüni taýýar eden dessine dikeldilýär, we ol ak nepis zygyr geýnen gudratly bir goşun hökmünde Rebbiň öňe barýan goşunynyň baýdagy bolup öz ornuny eýeleýär. Şol söweş ýörişi gelin taýýar edilip, ak geýdirilen wagty başlanýar; bu bolsa asman penjireleriniň açylan wagtydyr, edil Milleriň düýşünde bolşy ýaly.
And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS. Revelation 19:11–16.
Soňra men asmanyň açylandygyny gördüm; ine, ak at. Onuň üstünde oturan «Ynamdar we Hakyky» diýlip atlandyrylýardy; Ol adalat bilen höküm edýär we uruşýar. Onuň gözleri ot ýalnynyň kimin idi, kellesinde bolsa köp täç bardy; Ol bir at ýazylan eýe edipdi, ony Özünden başga hiç kim bilmeýärdi. Ol gana boýalan bir geýim geýnipdi; Onuň ady «Hudaýyň Sözi» diýlip atlandyrylýar. Asmandaky goşunlar ak atlara münüp, ak we päk nepis zygyr geýimlere geýnen halda Ony yzarlaýardylar. Onuň agzyndan ýiti bir gylyç çykýar; Ol onuň bilen milletleri urar; Ol olary demir hasa bilen dolandyrar; Gudratygüýçli Hudaýyň gazabynyň we gaharynyň üzüm sykylýan çeleğini Ol basýar. Onuň geýiminde we buduň üstünde şeýle bir at ýazylgydyr: PATYŞALARYŇ PATYŞASY, WE REBLERIŇ REBBI. Ylham 19:11–16.
When the dirt brush man enters the empty room and opens the windows He gathers up the jewels and cast them into the larger omega casket. James White would identify those jewels as God’s people, but William Miller would tell you symbols have more than one meaning, and the jewels represent not only the scattered foundational truths, but also the scattered jewels that are on the crown that is lifted up representing Christ’s kingdom of glory.
Tozan çotgasy bolan adam boş otaga girip, penjireleri açanda, ol gymmatbaha daşlary ýygnap, olary has uly omega sandyga taşlaýar. Jeýms Waýt şol gymmatbaha daşlary Hudaýyň halky diýip kesgitlärdi, emma Uilýam Miller size nyşanlaryň birden köp manysynyň bardygyny aýdardy, we şol gymmatbaha daşlar diňe bir dargadylan düýpli hakykatlary däl, eýsem ýokary galdyrylan täçdäki dargadylan gymmatbaha daşlary hem aňladýar; ol täç bolsa Mesihiň şöhratly Patyşalygyny wekilçilik edýär.
And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. Zechariah 9:16.
Şol gün olaryň Hudaýy Reb olary Öz halkynyň sürüsi hökmünde halas eder; çünki olar täjiň daşlary ýaly bolup, Onuň ýurdunyň üstünde baýdak kimin ýokary galdyrylar. Zakarýa 9:16.
The omega and second test after the foundational alpha test of Rome establishing the vision, is the capstone omega test. It is the finishing of the temple test, that precedes the third litmus test of judgment. The test purges the two classes of worshippers from each other, separating the wise and foolish based upon the oil, which is the message, or as Sister White identified in her commentary of the synagogue at Capernaum—the “words of truth.”
Rimiň görnüşi berkidýän esas goýujy alfa synagyndan soňky omega we ikinji synag — iň soňky daş bolan omega synagydyr. Bu, höküm çykarylyşynyň üçünji litmus synagyndan öň gelýän, ybadathanany tamamlama synagydyr. Bu synag, ýagny habar bolan ýag esasynda, ýa-da Aýal dogan Waýtyň Kapernaumdaky sinagoga baradaky düşündirişinde belleýşi ýaly — “hakykat sözleri” esasynda, paýhaslylar bilen akmaklary aýryp, ybadat edýänleriň iki toparyny biri-birinden arassalap bölýär.
Capernaum is where in John 6:66, Jesus lost the greatest number of disciples at one time, and those disciples never returned. As the largest test of discipleship in the time of Christ, Capernaum is a symbol of the omega test of discipleship in the time of Christ, which in turn would typify the omega test of discipleship in the three-step testing process that began in 2023. In Capernaum, the test was represented by the Bread of Heaven, and it identified the failure of the Jews in the context of their inability to understand prophecy, due to their unwillingness to accept that when Jesus’ spoke of natural things, it was to be understood in a spiritual application.
Kapernaum Ýahýa 6:66-da Isanyň bir wagtda iň köp şägirdini ýitiren ýeridir, we şol şägirtler hiç haçan yzlaryna dolanmandyrlar. Mesihiň döwründäki şägirtlik synagynyň iň ulusy hökmünde Kapernaum Mesihiň döwründäki şägirtligiň omega synagynyň nyşanydyr, bu bolsa öz gezeginde 2023-nji ýylda başlanan üç basgançakly synag işindäki şägirtligiň omega synagyny öňünden görkezýär. Kapernaumda bu synag Gökden inen Çörek arkaly şekillendirilipdi, we ol ýehudylaryň şowsuzlygyny olaryň pygamberligi düşünmek ukypsyzlygynyň çäginde ýüze çykardy, sebäbi olar Isanyň tebigy zatlar barada gürläninde munuň ruhy manyda düşünilmelidigini kabul etmäge taýýardylar.
We will continue these things in the next article.
Bu zatlary indiki makalada dowam etdireris.
“Christ’s discourse in the synagogue concerning the bread of life was the turning point in the history of Judas. He heard the words, ‘Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you.’ John 6:53. He saw that Christ was offering spiritual rather than worldly good. He regarded himself as farsighted, and thought he could see that Jesus would have no honor, and that He could bestow no high position upon His followers. He determined not to unite himself so closely to Christ but that he could draw away. He would watch. And he did watch.
Mesihiň durmuş çöregi hakdaky sinagogadaky söhbeti Ýahudanyň taryhynda öwrülişik nokady boldy. Ol şeýle sözleri eşitdi: «Ynsan Oglunyň tenini iýip, Onuň ganyny içmeseňiz, sizde ýaşaýyş ýokdur». Ýahýa 6:53. Ol Mesihiň dünýäwi däl-de, ruhy ýagşylygy hödürleýändigini gördi. Ol özüni öňdengörüji hasap etdi we Isanyň hormata eýe bolmajakdygyny, Onuň Öz yzyna eýerijilerine hem hiç bir ýokary orun berip bilmejekdigini görýärin öýtdi. Ol özüni Mesih bilen şeýle bir berk birleşdirmezlige, zerur bolsa ondan çekilip gidip biljek derejede saklamaga karar berdi. Ol syn ederdi. We ol hakykatdan-da syn etdi.
“From that time he expressed doubts that confused the disciples. …” The Desire of Ages, 719.
“Şol wagtdan başlap, ol şägirtleri geň galdyrýan şübheleri beýan etdi. …” The Desire of Ages, 719.
First Test
Ilkinji Synag
“The look that Jesus cast upon the selfish Judas convinced him that the Master had penetrated his hypocrisy, and read his base, contemptible character. This was a more direct reproof than Judas had before received. He was provoked by it, and thus a door was opened through which Satan entered to control his thoughts. Instead of repenting, he planned revenge. Stung by the knowledge of his sin, and provoked to madness because his guilt was known, he rose from the table, and went to the palace of the high priest, where he found the council assembled. He was imbued with the spirit of Satan, and acted like one bereft of reason. The reward promised for the betrayal of his Master was thirty pieces of silver; and for a far less sum than the box of ointment cost he sold the Savior.
Isanyň açgöz Ýahuda sereden nazary onuň üstüni basylan ikiýüzliliginiň Mugallym tarapyndan aňly-alynandygyny, onuň pes, nejis häsiýetiniň doly okunandygyny oňa ynandyrdy. Bu Ýahudanyň mundan ozal alan käýinjinden has gönüden-göni ýazgaryş boldy. Ol şondan gaharlanyp, şeýlelik bilen Şeýtanyň onuň pikirlerini dolandyrmak üçin girmegine gapy açyldy. Toba etmegiň deregine, ol ar almak maksadyny düzdi. Günäsiniň ýüze çykarylandygyny bilmegiň azaby bilen sanjylýandygy we günäsiniň mälim bolandygy üçin dälihana getirilen ýaly öjükdirilendigi sebäpli, ol saçak başyndan turup, baş ruhanynyň köşgüne gitdi; ol ýerde ýygnanyşan geňeşi tapdy. Ol Şeýtanyň ruhuna beslenipdi we akylyndan jyda düşen biri ýaly hereket etdi. Öz Mugallymyna dönüklik etmek üçin wada berlen sylag otuz kümüş teňňe boldy; hem-de ol halasgäri ýagly gutynyň bahasyndan has-da az pula satdy.
“In spirit and practice many resemble Judas. As long as there is silence in regard to the plague-spot in their character, no open enmity is seen; but when they are reproved, bitterness fills their hearts.” Youth Instructor, July 12, 1900.
“Ruhy we amaly taýdan köpler Ýahuda meňzeýär. Olaryň häsiýetindäki kesel tegmiline degişli meselede dymylýança, açyk duşmançylyk görünmeýär; emma olar ýazgarylanda, ýürekleri ajylykdan dolýar.” Youth Instructor, 1900-njy ýylyň 12-nji iýuly.
The Second Test
Ikinji Synag
“Before the Passover Judas had met a second time with the priests and scribes, and had closed the contract to deliver Jesus into their hands. . . . Judas was now offended at Christ’s act in washing the feet of His disciples. If Jesus could so humble Himself, he thought, He could not be Israel’s king. All hope of worldly honor in a temporal kingdom was destroyed. Judas was satisfied that there was nothing to be gained by following Christ. After seeing Him degrade Himself, as he thought, he was confirmed in his purpose to disown Him, and confess himself deceived. He was possessed by a demon, and he resolved to complete the work he had agreed to do in betraying his Lord.” The Desire of Ages, 645.
“Pasha baýramyndan öň Ýahuda ruhanylar we kanun öwredijiler bilen ikinji gezek duşuşyp, Isany olaryň eline tabşyrmak baradaky şertnamany baglaşypdy.... Indi Ýahuda Mesihiň Öz şägirtleriniň aýagyny ýuwmak hereketinden göwnüne degdi. Eger Isa Özüni şeýle peseldip bilýän bolsa, diýip ol oýlandy, onda Ol Ysraýylyň patyşasy bolup bilmezdi. Wagtlaýyn bir patyşalykda dünýä hormatyna bolan ähli umyt ýok boldy. Ýahuda Mesihiň yzyndan gitmekden gazanyljak hiç zadyň ýokdugyna kanagat etdi. Öz pikirine görä, Onuň Özüni peseldişini göreninden soň, ol Ondan ýüz döndermek we özüni aldanylan diýip boýun almak niýetinde has-da berkedi. Ony jyn eýeledi, we ol öz Rebbini satmak üçin etmegi boýun alan işini ahyryna çenli ýerine ýetirmegi ýüregine düwdi.” The Desire of Ages, 645.
The Final Decision
Soňky Çözgüt
“In surprise and confusion at the exposure of his purpose, Judas rose hastily to leave the room. ‘Then said Jesus unto him, That thou doest, do quickly. . . . He then having received the sop went immediately out: and it was night.’ Night it was to the traitor as he turned away from Christ into the outer darkness.
Maksadynyň paş edilendigine geň galyp we aljyran Ýahuda otagdan çykyp gitmek üçin howlukmaç ýerinden turdy. «Şonda Isa oňa: Näme edýän bolsaň, tiz et» diýdi.... «Ol hem şol bölegi alyp, dessine daşary çykdy; gijedi.» Mesihden ýüz öwrüp, daşky garaňkylyga tarap gidende, bu dönük üçin hakykatdan hem gije bolupdy.
“Until this step was taken, Judas had not passed beyond the possibility of repentance. But when he left the presence of his Lord and his fellow disciples, the final decision had been made. He had passed the boundary line.
“Bu ädim edilýänçä, Ýahuda toba gelmek mümkinçiliginiň çäginden heniz geçmändi. Emma ol Rebiniň we öz şägirtdeşleriniň huzuryndan çykyp gidende, iň soňky karar eýýäm kabul edilipdi. Ol araçäge geçipdi.
“Wonderful had been the long-suffering of Jesus in His dealing with this tempted soul. Nothing that could be done to save Judas had been left undone. After he had twice covenanted to betray his Lord, Jesus still gave him opportunity for repentance. By reading the secret purpose of the traitor’s heart, Christ gave to Judas the final, convincing evidence of His divinity. This was to the false disciple the last call to repentance. No appeal that the divine-human heart of Christ could make had been spared. The waves of mercy, beaten back by stubborn pride, returned in a stronger tide of subduing love. But although surprised and alarmed at the discovery of his guilt, Judas became only the more determined. From the sacramental supper he went out to complete the work of betrayal.
Isa Mesihiň synaga sezewar edilen bu jany bilen iş salyşmagyndaky sabyrlylygy ajaýypdy. Ýahudany halas etmek üçin edilip bilinjek hiç bir zat edilmedik ýagdaýda galdyrylmady. Ol öz Rebbini satmaga iki gezek äht edeninden soň hem, Isa oňa toba etmäge heniz mümkinçilik berdi. Hyýanatkäriň ýüregindäki gizlin maksady aýan etmek bilen, Mesih Öz ilahydygyny tassyklaýan iň soňky, ynandyryjy delili Ýahuda görkezdi. Bu galp şägirt üçin toba etmäge edilen iň soňky çagyryşdy. Mesihiň ilahy-ynsan ýüreginiň edip biljek hiç bir ýüzlenmesi aýap goýulmady. Rehmet tolkunlary, gaýduwsyz tekepbirlik tarapyndan yzyna serpikdirilen hem bolsa, boýun egdiriji söýginiň has güýçli joşguny bilen täzeden dolanyp geldi. Emma Ýahuda öz günäsiniň paş edilmegine haýran galyp, gorky duýan hem bolsa, diňe has-da berk karar etdi. Ol mukaddes agşamlyk naharyndan çykyp, hyýanat işini ahyryna ýetirmäge gitdi.
“In pronouncing the woe upon Judas, Christ also had a purpose of mercy toward His disciples. He thus gave them the crowning evidence of His Messiahship. ‘I tell you before it come,’ He said, ‘that, when it is come to pass, ye may believe that I AM.’ Had Jesus remained silent, in apparent ignorance of what was to come upon Him, the disciples might have thought that their Master had not divine foresight, and had been surprised and betrayed into the hands of the murderous mob. A year before, Jesus had told the disciples that He had chosen twelve, and that one was a devil. Now His words to Judas, showing that his treachery was fully known to his Master, would strengthen the faith of Christ’s true followers during His humiliation. And when Judas should have come to his dreadful end, they would remember the woe that Jesus had pronounced upon the betrayer.” The Desire of Ages, 653–655.
Ýahuda degişli näleti aýdanda, Mesih Öz şägirtlerine tarap hem rehim maksadyny göz öňünde tutýardy. Şeýlelik bilen Ol olara Öz Mesihdiginiň iň beýik subutnamasyny berdi. «Bolmazyndan öň size aýdýaryn,» diýip Ol aýtdy, «şeýle bolanda, MENIŇ ŞOLDUGYMA ynanaýarsyňyz.» Eger Isa dymyp galsa we Öz üstüne geljek zatdan bihabar ýaly görünse, onda şägirtler öz Mugallymynyň ylahy öňden görüşe eýe däldigini, ganhor märekäniň eline geň galyp hem-de dönüklige sezewar edilip tabşyrylandygyny pikir edip bilerdiler. Bir ýyl öň Isa şägirtlerine On iki kişini saýlap alandygyny, olaryň biriniň bolsa iblisdigini aýdypdy. Indi bolsa Onuň Ýahuda aýdan sözleri, ýagny onuň dönükliginiň Mugallymy tarapyndan doly bilinýändigini görkezýän sözleri, Mesihiň harlyk döwründe Onuň hakyky yzyna eýerijileriniň imanyny berkitjekdi. Ýahuda öz elhenç soňuna ýetende-de, olar Isanyň dönüge garşy aýdan näletini ýatlaryna salarlar. The Desire of Ages, 653–655.