In Isaiah twenty-eight the “scornful men which rule” “Jerusalem” are represented as the “drunkards of Ephraim,” and as the “crown of pride.” “Crown” represents leadership and “pride” represents a satanic character.

Işaýa ýigrimi sekizde «masgaralaýan we “Ýerusalime” höküm sürýän adamlar» «Efraýymyň serhoşlary» hem-de «tekepbirligiň täji» hökmünde şekillendirilýär. «Täç» ýolbaşçylygy, «tekepbirlik» bolsa şeýtany häsiýeti aňladýar.

The drunkards are contrasted with the remnant (“residue”) who become God’s “crown” of glory, for during the latter rain the Lord sets up His “kingdom of glory” as typified by Him setting up the “kingdom of grace” at the cross. The kingdom of grace at the cross typifies the kingdom of glory at the Sunday law. The latter rain began on 9/11 when the sealing of the one hundred and forty-four thousand and the judgment of the living began.

Serhoşlar, Hudaýyň şöhratynyň “täji” bolýan galanlyk (“galyndy”) bilen garşy goýulýar; çünki soňky ýagyş döwründe Reb, Özüniň haçda “merhemet patyşalygyny” berkarar edişi arkaly nyşanlanyşy ýaly, Öz “şöhrat patyşalygyny” berkarar edýär. Haçdaky merhemet patyşalygy, ýekşenbe kanuny wagtyndaky şöhrat patyşalygynyň nyşanydyr. Soňky ýagyş 9/11-de, ýüz kyrk dört müňüň möhürlenişi we dirileriň hökümi başlananda başlady.

“I saw that all things are intensely looking and stretching their thoughts on the impending crisis before them. The sins of Israel must go to judgment beforehand. Every sin must be confessed at the sanctuary, then the work will move. It must be done now. The remnant in the time of trouble will cry, My God, My God, why hast Thou forsaken me?

Men olaryň ählisiniň öz öňlerinde duran ýakynlaşýan çökgünlige çuňňur garaýandyklaryny we pikirlerini şoňa tarap uzadýandyklaryny gördüm. Ysraýylyň günäleri öňünden höküm edilmäge gitmelidir. Her bir günä mukaddes ýerde ykrar edilmelidir, şonda iş öňe gider. Bu häzir edilmelidir. Bela döwründäki galanlar: «Eý, Hudaýym, eý, Hudaýym, näme üçin Sen meni terk etdiň?» diýip aglarlar.

“The latter rain is coming on those that are pure—all then will receive it as formerly.

“Giçki ýagyn päk bolanlaryň üstüne inýär — şonda olaryň ählisi öňküsi ýaly ony alar.”

“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.

“Dört melek bıraktığında, Mesih kendi krallığını kuracaktır. Son yağmuru, ellerinden gelen her şeyi yapmakta olanlardan başkası almayacaktır. Mesih bize yardım ederdi. Herkes Tanrı’nın lütfuyla, İsa’nın kanı aracılığıyla galip gelebilirdi. Bütün gök bu işle ilgilenmektedir. Melekler de ilgilenmektedir.” Spalding and Magan, 3.

The four winds of Revelation are also represented by Isaiah as a rough wind that had been stayed during the day of the east wind, as are Revelation’s four winds of strife held in check by the four angels. The four winds are identified as an “angry horse seeking to break loose” bringing “death and destruction” by Sister White. The four winds are progressively released, beginning at 9/11 then greatly amplified at the Sunday law, and then fully loosed when human probation closes.

Ylhamyň dört ýeli Yşaýa tarapyndan hem gündogar şemalynyň güni wagtynda saklanyp goýlan gazaply bir şemal hökmünde şekillendirilýär; edil Ylhamyň dawa‑jenjelli dört ýeliniň dört perişde tarapyndan saklanyp durşy ýaly. Uýamyz Waýt tarapyndan bu dört ýel “boşanmaga dyrjaşýan gaharjaň at” hökmünde tanadylýar; olar “ölüm we weýrançylyk” getirýär. Dört ýel kem‑kemden goýberilýär: ilki 11-nji sentýabrda başlap, soňra Ýekşenbe kanuny wagtynda has-da güýçlenip, ahyrsoňy ynsan synag möhleti tamamlananda doly boşadylýar.

Released and Restrained

Boşadylan we Saklanan

The seventh trumpet, which is also the third woe, which announces the finishing of the mystery of God was prophetically sounded at 9/11 when Islam was released and then prophetically restrained by George W. Bush post-911. The mother of Islam, Hagar, Ishmael’s mother is a symbol of restraint and release. She was released by Sarah to procreate with Abraham by Sarah, then because of jealousy she was restrained by Sarah, causing Hagar to run away, until the angel restrained Hagar from running and told her to return. After the birth of Isaac, the strife of Hagar and Sarah continued until Abraham cast out the bondwoman, thus placing another restraint upon her.

Hudaýyň syrynyň tamamlanýandygyny yglan edýän ýedinji surnaý, ýagny üçünji hasrat, pygamberlik taýdan 11-nji sentýabrda, Yslamyň goýberilen pursadynda, soňra bolsa 11-nji sentýabrdan soň Jorj W. Buş tarapyndan pygamberlik taýdan saklanyp çäklendirilen wagtynda ýaňlandy. Yslamyň enesi bolan Hagar, Ysmagylyň enesi, çäklendirmegiň we goýbermegiň nyşanydyr. Ol Sara tarapyndan Ybraýym bilen nesil öndürmek üçin goýberildi; soňra bolsa gabanjaňlyk sebäpli Sara tarapyndan çäklendirildi, bu hem Hagaryň gaçyp gitmegine sebäp boldy; emma perişde Hagary gaçmakdan saklap, oňa yzyna dolanmagy buýurdy. Yshagyň doglandan soň, Hagar bilen Saranyň arasyndaky dawa dowam etdi, ahyrynda Ybraýym gyrnagyny kowup çykardy; şeýlelikde onuň üstüne ýene bir çäklendirme goýdy.

The four angels of Islam were released at the beginning of the three hundred and ninety-one year and fifteen-day prophecy of Revelation chapter nine verse fifteen and they were then restrained on August 11, 1840.

Yslamyň dört perişdesi Ylham kitabyň dokuzynjy bap on bäşinji aýatyndaky üç ýüz togsan bir ýyl we on bäş günlük pygamberlik döwrüniň başynda boşadyldy, soňra bolsa 1840-njy ýylyň 11-nji awgustynda saklandy.

And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:13–15.

Altynjy perişde surnaý çalanda, Hudaýyň öňünde duran altyn gurbanlyk ojagynyň dört şahyndan bir ses eşitdim. Ol surnaýly altynjy perişdä şeýle diýýärdi: «Beýik Ýewfrat derýasynyň ýanynda baglanan dört perişdäni boşat». Şonda adamzadyň üçden birini öldürmek üçin bir sagat, bir gün, bir aý we bir ýyl üçin taýýarlanan dört perişde boşadyldy. Ylham 9:13–15.

After Islam of the third woe was released to attack at 9/11, George W. Bush initiated his worldwide war on terrorism and put a restraint on Islam. The first mention of Ishmael, the symbol of Islam identifies that Ishmael descendants would be against every man and every man would be against them.

Üçünji vayyň yslamy 11-nji sentýabrda hüjüme goýberilenden soň, George W. Bush terrorçylyga garşy bütindünýä urşuny başlatdy we Yslamyň üstüne çäklendirme goýdy. Yslamyň nyşany bolan Ysmagyl barada ilkinji gezek agzalýan ýerde, Ysmagylyň nesilleriniň her bir adama garşy boljakdygy we her bir adamyň hem olara garşy boljakdygy görkezilýär.

And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

Rebbiň perişdesi oňa şeýle diýdi: «Ine, sen göwreli, bir ogul dogurarsyň we onuň adyna Yshmaýyl diýip at goýarsyň; çünki Reb seniň jebriňi eşitdi. Ol ýabany adam bolar; onuň eli hemmelere garşy, hemmeleriň eli hem oňa garşy bolar; ol ähli doganlarynyň öňünde mesgen tutar». Gelip çykyş 16:11, 12.

Islam is the power at the end of the world that “every man’s hand” will be against, and Islam will be against every man, just as it is being perfectly fulfilled today. The particular work of Islam as a symbol of prophecy is to bring about a world war. This subject is confirmed by the story of Elijah, John the Baptist and is represented as “the angering of the nations” in the book of Revelation.

Yslam dünýäniň ahyryndaky, “her kimiň eli” garşy boljak güýçdür, we Yslam hem her kime garşy bolar; edil bu gün onuň kämil ýerine ýetirilýşi ýaly. Pygamberlik nyşany hökmünde Yslamyň aýratyn işi dünýä urşuny döretmekdir. Bu tema Ylýasyň, Çokundyryjy Ýahýanyň wakasy bilen tassyklanýar we Ylham kitabynda “milletleriň gaharlanmagy” hökmünde görkezilýär.

“‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

“Bu ýerde ýatlanylýan ‘şol muşakgat wagtynyň başlangyjy’ belalaryň dökülip başlanjak wagtyna degişli däldir, eýsem olaryň dökülmeginden azajyk öňki, Mesih mukaddes ýerde wagtyna degişlidir. Şol wagtda, gutulyş işi jemlenip barýarka, ýer ýüzüne muşakgat inderiler, milletler gazaplanyar, emma olar üçünji perişdäniň işine päsgel bermesin diýip çäklendirilip saklanar. Şol wagtda ‘soňky ýagyn’, ýa-da Rebbiň huzuryndan gelýän täzeleniş geler, üçünji perişdäniň güýçli sesine kuwwat bermek we mukaddesleri soňky ýedi bela dökülip beriljek döwürde berk durmaga taýýarlamak üçin.” Early Writings, 85.

In the “days” when the latter rain is falling, Christ sets up His kingdom of glory as represented in the book of Daniel.

Soňky ýagşyň ýagýan “günlerinde” Mesih Danyýel kitabynda şekillendirilişi ýaly Öz şöhrat Patyşalygyny diker.

And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Daniel 2:44.

Bu patyşalaryň günlerinde gökleriň Hudaýy hiç wagt ýykylmajak bir patyşalygy diker; ol patyşalyk başga halka berilmez, eýsem bu patyşalyklaryň barysyny parçalap ýok eder, özi bolsa ebedilik durar. Daniýel 2:44.

In the “days” when Christ sets up His kingdom of glory, those who are Christ’s “crown” of glory are contrasted with the drunkards who wear the “crown” of pride. Habakkuk’s “vision” that was to be written and made plain upon “tables” graphically illustrates the historical witness of the foundational truths of Adventism. In Habakkuk’s testimony Joel’s two classes of either “pride” or “glory” are represented as a class who are—justified by faith or who are—lifted up in pride. Verse four of chapter two addresses the two classes and they parallel the classic illustration of the Pharisee and the Publican. The Publican went home justified and the Pharisee’s “soul” is “not upright” for it is “lifted up.”

Mesihiň Öz şöhratynyň Patyşalygyny berkarar edýän “günlerinde”, Mesihe degişli bolan, şöhratyň “täji” bolanlar tekepbirligiň “täjini” geýýän serhoşlar bilen garşy goýulýar. Habakugyň ýazylmaly we “tagtalarda” aýdyň edilip görkezilmeli bolan “görüşi” Adventizmiň düýpli hakykatlarynyň taryhy şaýatlygyny şekilli görnüşde suratlandyrýar. Habakugyň şaýatlygynda Ýoweliň “tekepbirlik” ýa-da “şöhrat” diýen iki topary, ýagny—iman arkaly aklananlar ýa-da—tekepbirlikde beýgeldilenler hökmünde görkezilýär. Ikinji babyň dördünji aýaty şol iki topara ýüzlenýär, we olar Feriseý bilen Salgytçynyň nusgawy mysalyna gabat gelýär. Salgytçy aklanan halda öýüne gitdi, emma Feriseýiň “jany” “dogry däl”, çünki ol “beýgeldilendir.”

Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

Ine, tekepbirlenen onuň jany onda dogry däldir; emma adalatly öz imany bilen ýaşar. Habakkuk 2:4.

In the next verse Habakkuk identifies the class whose hearts are lifted up in pride as drunk, thus connecting Isaiah’s and Habakkuk’s drunks with “pride.”

Indiki aýatda Habakuk ýürekleri tekepbirlik bilen göterilen topary serhoş diýip tanadýar; şeýlelikde Işaýanyň we Habakugyň serhoşlaryny «tekepbirlik» bilen baglanyşdyrýar.

Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people. Habakkuk 2:5.

Şeýle hem, çakyr arkaly ýazyk edýänligi üçin, ol tekepbir adamdyr; öýünde oturmaýar; tamahy dowzah kimin giňeldýär, ölüm ýalydyr we hiç haçan doýmaýar; emma ähli milletleri öz ýanyna ýygnap, ähli halklary özüne üýşürýär. Habakkuk 2:5.

It is worth remembering that these verses in Habakkuk were not only fulfilled in Millerite history, but their fulfillment was a common subject of both Ellen White and the early pioneers of Adventism. Those who were justified by the faith represented in verse four of Millerite history were those who endured the crisis of the first disappointment, which marked both the tarrying time and the arrival of the second angel’s message announcing the fall of Babylon. The Millerites understood within that testing history that the former covenant people, who had been historically Protestants had become the daughters of Babylon. Those Protestants were Protestants represented by the church of Sardis, representing a covenant people, for they had a “name”, symbol of both character and covenant relationship, but they were dead.

Habakkukdaky bu aýatlaryň diňe bir Millerit taryhynda berjaý bolmandygyny, eýsem olaryň berjaý bolşunyň Ellen Waýtyň hem-de Adventizmiň irki öňdebaryjylarynyň ikisiniň-de umumy beýan eden temasy bolandygyny ýatda saklamak ýerliklidir. Millerit taryhynyň dördünji aýatynda görkezilen iman arkaly aklananlar, garaşmak wagtyny hem-de Babiliň ýykylandygyny yglan edýän ikinji perişdäniň habarynyň gelşini alamatlandyran ilkinji lapykeçligiň krizisini çydam bilen geçirenlerdi. Milleritler şol synagly taryhyň içinde, taryhy taýdan protestantlar bolup gelen öňki äht halkynyň Babiliň gyzlaryna öwrülendigine düşündiler. Şol protestantlar äht halkyny aňladýan Sardis ýygnagy bilen şekillendirilýän protestantlardy, çünki olaryň “ady” bardy — bu hem häsiýetiň, hem-de äht gatnaşyklarynyň nyşanydy — emma olar ölüdiler.

And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Revelation 3:1.

Sardisdäki ýygnagyň perişdesine ýaz: Hudaýyň ýedi Ruhuna we ýedi ýyldyza eýe bolan şeýle diýýär: Seniň işleriňi bilýärin; seniň diridigiň barada atyň bar, emma sen öli. Ylham 3:1.

In the testing process of 1844 that began on April 19 and thereafter ended on October 22—those who failed the testing process were lifted up in pride, and if we would but read the verses that follow verse five, the characteristic of human pride is there exemplified with an illustration of papal arrogance and self-exaltation. It ends in verse twenty where it is pronounced that the Lord is in His holy temple, let all the earth keep silent.

1844-nji ýylyň 19-njy aprelinde başlap, soňra 22-nji oktýabrda tamamlanan synag döwründe — şol synagdan geçip bilmedik bolanlar tekepbirlik bilen göterildiler; eger biz diňe bäşinji aýatdan soň gelýän aýatlary okasak, onda ynsan tekepbirliginiň häsiýeti papalyk tekepbirliginiň we özüni beýgeltmegiň mysaly bilen şol ýerde aýdyň görkezilýär. Bu bolsa ýigriminji aýatda şeýle diýlip jemlenýär: Reb Öz mukaddes ybadathanasındadyr; goý, bütin ýer ýüzüniň hemmesi Onuň öňünde dymyp dursun.

But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

Emma Reb öz mukaddes ybadathanasyndadyr; goý, bütin ýer Onuň huzurynda dymyp dursun. Habakkuk 2:20.

Verse two of Habakkuk chapter two identifies the first disappointment of April 19, 1844 and the chapter ends in verse twenty, which clearly marks October 22, 1844 when the Lord came suddenly to His temple.

Habakkuk kitabynyň ikinji bapynyň ikinji aýaty 1844-nji ýylyň 19-njy aprelindäki ilkinji lapykeçligi görkezýär, şol bap bolsa 1844-nji ýylyň 22-nji oktýabryny, Rebbiň Öz ybadathanasyna duýdansyz gelen wagtyny, anyk belleýän ýigriminji aýat bilen tamamlanýar.

Four Comings on October 22, 1844 (line upon line)

1844-nji ýylyň 22-nji oktýabrynda bolan dört ösüş (setirme-setir)

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

Mesihiň mukaddesgähiň tämizlenmegi üçin biziň Beýik Ruhanymyz hökmünde iň mukaddes ýere gelşi, Daniýel 8:14-de görkezilişi ýaly; Ynsan Oglunyň Gadymy Günleriň Huzuryna gelşi, Daniýel 7:13-de beýan edilişi ýaly; hem-de Rebbiň Öz ybadathanasyna gelşi, Malaky tarapyndan öňünden aýdylyşy ýaly, şol bir wakanyň beýanydyr; we bu waka, şeýle hem, Mesih tarapyndan Matta 25-däki on gyz baradaky tymsalda beýan edilen, ýigidiň nika toýuna gelşi arkaly hem şekillendirilýär». Beýik Dawasy, 426.

Verses three and four identify the two classes which are produced in the testing process of verse two through to verse twenty, the testing process of April 19, 1844 unto October 22, 1844. Verse four through nineteen are addressing the papal power with the exception of verse fourteen which addresses the history that follows the descent of the angel of Revelation chapter eighteen at 9/11.

Üçünji we dördünji aýatlar, ikinji aýatdan ýigriminji aýada çenli synag işiniň dowamynda emele gelýän iki topary görkezýär, ýagny 1844-nji ýylyň 19-njy aprelden 1844-nji ýylyň 22-nji oktýabryna çenli bolan synag işini. Dördünji aýatdan on dokuzynjy aýada çenli, on dördünji aýat muňa kadadan çykma bolup, ol 9/11-de Ylham kitaby on sekizinji babyndaky perişdäniň inişinden soň gelýän taryhy beýan edýär, galanlary papalyk güýjüne ýüzlenýär.

For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea. Habakkuk 2:14.

Çünki ýer Rebbiň şöhratynyň bilişi bilen, deňzi örtýän suwlar ýaly, doldurylar. Habakuk 2:14.

In the testing process of the second angel in Millerite history two classes of worshippers were developed and thereafter manifested at the crisis of October 22, 1844. The character of the wicked in the passage is the character of the papacy, and in that testing period the faithful Millerites came to proclaim in agreement with the message of the second angel that the Protestant church had become the daughters of Rome through their rejection of the Millerite message. The controversy that unfolded between the starting at April 19 and the ending on October 22 is where character either as a proud drinker of Babylon’s wine as was Belshazzar or as someone who like Daniel before Belshazzar was justified by his faith. That controversy is where the drama unfolds that awakens the world to the eternal realities associated with the third angel’s message. The backdrop of the drunk verses the justified is placed within the context of the argument being how the world is enlightened to the issues, “For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea.” That enlightening began at 9/11.

Millerit taryhyndaky ikinji perişdäniň synag döwründe ybadat edýänleriň iki topary kemala geldi we soňra 1844-nji ýylyň 22-nji oktýabryndaky krizisde aýan boldy. Bu parçadaky erbetleriň häsiýeti papalygyň häsiýetidir, we şol synag döwründe wepaly Milleritler ikinji perişdäniň habaryna laýyklykda, Protestant ybadathanasynyň Millerit habaryny ret etmek arkaly Rimiň gyzlaryna öwrülendigini yglan etmäge geldiler. 19-njy aprelde başlanıp, 22-nji oktýabrda tamamlanan bu dawada häsiýet ýa Wawilonyň şerabyny içýän tekepbir adam hökmünde, Belşassar ýaly, ýa-da Belşassaryň öňünde duran Danyýel ýaly imany arkaly aklanan biri hökmünde ýüze çykýar. Dünýäni üçünji perişdäniň habary bilen bagly ebedi hakykatlara oýandyrýan drama hut şol dawada açylýar. Serhoş bilen aklananyň garşylygy, dünýäniň bu meselelerden nähili ýagtylandyrylýandygy baradaky deliliň çäginde ýerleşdirilýär: “Çünki ýer ýüzü Lordyň şöhratynyň biliminden, suwlaryň deňzi örtşi ýaly, dolup daşar.” Şol ýagtylandyrma 9/11-de başlady.

At the conclusion of the history represented in Habakkuk chapter two the Lord suddenly came to His temple on October 22, 1844. He did so in fulfillment of the prophecy that He set forth as Palmoni in verse fourteen of Daniel eight.

Habakkuk kitabynyň ikinji babynda beýan edilen taryhyň ahyrynda Reb 1844-nji ýylyň 22-nji oktýabrynda öz ybadathanasyna duýdansyz geldi. Muny ol Daniýel sekiziniň on dördünji aýatynda Palmoni hökmünde beýan eden pygamberligiň ýerine ýetmegi hökmünde etdi.

Palmoni

Palmoni

On the tenth day of the seventh month of the biblical calendar, which in 1844 fell upon the twenty-second day of the tenth month, Habakkuk 2:20 was fulfilled, and the symbolical number “220” can be seen in the ‘chapter and verse’ which identifies a dispensational change in the work of Christ in the heavenly sanctuary. A prophetic characteristic of the one hundred and forty-four thousand is that they are those who follow the Lamb whithersoever He goeth. To follow Christ means to follow Him in His Word.

Mukaddes Kitabyň senenamasynyň ýedinji aýynyň onunjy gününde, ýagny 1844-nji ýylda onunjy aýyň ýigrimi ikinji gününe gabat gelen wagtda, Habakkuk 2:20 ýerine ýetdi, hem-de Mesihiň gökdäki mukaddes ýerde alyp barýan işindäki bir dispensiýa üýtgeşmesini kesgitleýän “bap we aýat” içinde alamatlaýyn “220” sany görünýär. Ýüz kyrk dört müňüň pygamberlik häsiýetleriniň biri-de olaryň Guzyny nirä gitse, şoňa eýerýänler bolmagydyr. Mesihe eýermek diýmek, Oňa Öz Sözüniň içinde eýermekdir.

In His Word, the number “220” symbolically represents the combination of divinity and humanity, and the very work Christ began on that date was the work of combining His divinity with humanity. In 1844 on the twenty-second day of the tenth month, or symbolically twenty-two times ten equaling “220” (22 X 10 = 220) or you might say, on the very date that equates symbolically to “220,” Habakkuk “2:20” was fulfilled as Christ moved from the holy place to the Most Holy Place to begin the investigative judgment.

Onuň Sözüniň içindäki “220” sany nyşanlaýyn taýdan hudaýlyk bilen adamlygyň birleşmesini aňladýar, we Hut Mesihiň şol senede başlan işiniň özi-de Öz hudaýlygyny adamlyk bilen birleşdirmek işi bolupdy. 1844-nji ýylda onunjy aýyň ýigrimi ikinji güni, ýa-da nyşanlaýyn taýdan ýigrimi iki gezek on “220”-ä deň bolup (22 x 10 = 220), başgaça aýdylanda, hut nyşanlaýyn taýdan “220”-ä laýyk gelýän şol senede, Mesih derňew hökmini başlamak üçin mukaddes ýerden Iň Mukaddes Ýere geçende, Habakuk “2:20” berjaý boldy.

Palmoni, the Wonderful Number stands within the ‘question and answer’ that is the central pillar of Adventism and most Adventists are fully unaware of that truth.

Palmoni, ajaýyp San, Adwentizmiň merkezi sütüni bolan “sorag we jogap”yň içinde durýar, we Adwentistleriň köpüsi bu hakykatdan bütinleý bihabardyr.

“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.

Beýlekileriň hemmesinden ýokary derejede advent ynanjynyň hem binýady, hem-de merkezi sütün bolup hyzmat eden Mukaddes Ýazgy şu beýannama boldy: «Iki müň üç ýüz güne çenli; şondan soň mukaddes ýer tämizlener». [Danyýel 8:14.] Uly Göreş, 409.

Daniel chapter eight verses thirteen and fourteen represent a question in verse thirteen that is followed by an answer in verse fourteen. The Hebrew word Palmoni is translated as “that certain saint” in verse thirteen, and that particular name of Christ means the Wonderful Numberer or the Numberer of Secrets.

Daniel kitabynyň sekizinji bap, on üçünji we on dördünji aýatlary on üçünji aýatdaky bir soragy we onuň yzysüre on dördünji aýatda berlen jogaby beýan edýär. Ibrany dilindäki “Palmoni” sözi on üçünji aýatda “şol belli mukaddes” diýip terjime edilýär, we Mesihe degişli şol aýratyn at “Ajaýyp Sanawaç” ýa-da “Syrlaryň Sanawaçy” diýmegi aňladýar.

When Ellen White identifies that verse fourteen is the central pillar and foundation of Adventism, she places the divine emphasis upon the question and answer of these two verses which demands that Christ as the Wonderful Numberer must be the primary point of reference. Sister White repeatedly emphasized the importance of viewing Christ as the central truth of any passage, and in verses thirteen and fourteen there is a direct appearance of Christ—“that certain saint,”—who is Palmoni.

Ellen Waýt on dördünji aýady Adventizmiň esasy sütüni we binýady diýip kesgitlände, ol şu iki aýadyň soragyna we jogabyna Hudaý tarapyndan berlen aýratyn ähmiýeti degişli edýär; bu bolsa, Ajaýyp Sanawçy hökmünde Mesihiň esasy ýüzlenme nokady bolmalydygyny talap edýär. Uýam Waýt islendik parçanyň merkezî hakykaty hökmünde Mesihe garamagyň ähmiýetini gaýta-gaýta nygtady, on üçünji we on dördünji aýatlarda bolsa Mesihiň gönüden-göni peýda bolşy bar — “şol belli mukaddes” — ol hem Palmonidir.

When Adventism rejected the “seven times” of Leviticus twenty-six in 1863, they closed their eyes to Palmoni, for the prophetic structure of the question and answer is based upon the relationship of Moses’ “seven times” and Daniel’s “twenty-three hundred days.” Moses’ “seven times” or twenty-five hundred and twenty years and Daniel’s “twenty-three hundred evenings and mornings” or twenty-three hundred years prophetic relationship is established by time, which is represented by numbers, and the Wonderful Numberer is right in the center of the question and answer that are the central pillar of Adventism. Those who may have read the writings of Josephus might remember his logical arguments identifying two special things created by God. One was the Hebrew language and the other was measurable time, which in turns requires mathematics.

Adwentizm 1863-nji ýylda Lewiler 26-daky “ýedi wagty” ret edende, olar Palmoniden gözlerini ýumdular; çünki sorag bilen jogabyň pygamberlik gurluşy Musanyň “ýedi wagty” bilen Danyýeliň “iki müň üç ýüz güni” arasyndaky gatnaşyga esaslanýar. Musanyň “ýedi wagty”, ýagny iki müň bäş ýüz ýigrimi ýyl, hem-de Danyýeliň “iki müň üç ýüz agşam-säheri”, ýagny iki müň üç ýüz ýyl arasyndaky pygamberlik gatnaşyklary wagt arkaly berkidilýär; wagt bolsa sanlar arkaly görkezilýär. Gudratly Sanagçy bolsa, Adwentizmiň merkezi sütüni bolan şol sorag bilen jogabyň hut merkezinde durýar. Ýusifusyñ ýazgylaryny okanlar, onuň Hudaý tarapyndan ýaradylyp aýratyn bellenen iki zady kesgitlän mantykly delillerini ýatlap bilerler. Olaryň biri ýewreý dili, beýlekisi bolsa ölçenip bolýan wagt bolup, bu öz gezeginde matematikany talap edýär.

Verse thirteen asks “How long?” The verse does not ask “when,” it asks “how long?” If the question is about duration (how long?) or if the question is about a point in time (when?) is essential to correctly understand. The answer to the question in verse fourteen is either identifying a point in time, or a period of time and possibly both, but whatever the answer may be it must be set within the context of the question of verse thirteen. To rightly divide the word, or that is to say to rightly understand the answer of verse fourteen requires a correct understanding of the context of the question. Is it “when” or “then?”

On üçünji aýat: «Näçe wagt?» diýip soraýar. Aýat: «Haçan?» diýip soramaýar, «Näçe wagt?» diýip soraýar. Soragyň dowamlylyk barada (näçe wagt?) ýa-da belli bir wagt pursaty barada (haçan?) bolmagy, dogry düşünmek üçin örän möhümdir. On dördünji aýatdaky soraga berilýän jogap ýa belli bir wagt pursatyny görkezýär, ýa-da belli bir wagt döwrüni, belki-de ikisini hem; emma jogap näme bolsa-da, ol on üçünji aýatdaky soragyň kontekstiniň içinde goýulmalydyr. Sözi dogry paýlamak, ýagny on dördünji aýatyň jogabyna dogry düşünmek, soragyň kontekstine dogry düşünmegi talap edýär. Ol «haçan»my ýa-da «onda»my?

The drunkards of Ephraim vaguely teach that verse fourteen is identifying a point in time, which they identify as October 22, 1844, and when they do so they may very well refer to the passage we just cited from The Great Controversy, but God’s Word never changes and it never fails. The question of “how long” is identifying duration, not a point in time. October 22, 1844 began the period of the investigative judgment and the truths associated with that work represent the everlasting gospel and are much more important than simply the date it started.

Efraýimiň serhoşlary on dördünji aýatyň belli bir wagt nokadyny görkezýändigini düşnüksiz öwredýärler; olar şol wagt nokadyny 1844-nji ýylyň 22-nji oktýabry diýip kesgitleýärler, hem-de şeýle edenlerinde, olar örän ähtimal, biziň ýaňy-ýakynda The Great Controversy eserinden getiren parçamyza salgylanyp bilerler; ýöne Hudaýyň Sözi hiç wagt üýtgemeýär we hiç wagt şowsuzlyga uçramaýar. “Näçe wagt” diýen sowal wagt dowamlylygyny görkezýär, wagt nokadyny däl. 1844-nji ýylyň 22-nji oktýabry derňew höküminiň döwrüni başlady, we şol işe degişli hakykatlar baky hoş habary aňladýar hem-de olar diňe onuň başlanan senesinden has-da möhüm bolup durýar.

The Hebrew grammar is clear, and that identical meaning was translated into the King James Version. Not only is the grammar clearly placing the question in the context of duration, but the question “how long” is a symbol of biblical prophecy. It can be demonstrated upon several witnesses that the question “how long” as a symbol represents the history of 9/11 unto the Sunday law. We will first consider the symbol of “how long” before we return to Palmoni and Joel.

Ýewreý grammatikasy aýdyňdyr, we şol birmeňzeş many King James Version-a hem terjime edilipdir. Grammatikanyň soragy dowamlylygyň çäginde anyk ýerleşdirýändigi bilen çäklenmän, “näçe wagta çenli” diýen sorag hem Mukaddes Kitabyň pygamberlik nyşanydyr. “Näçe wagta çenli” diýen soragyň nyşan hökmünde 9/11-iň taryhyndan Ýekşenbe kanunyna çenli bolan taryhy aňladýandygyny birnäçe şaýatlaryň esasynda görkezmek bolýar. Palmonä we Ýowel kitabyna dolanmazdan ozal, ilki bilen “näçe wagta çenli” diýen nyşany gözden geçireris.

How Long? Isaiah Six

Näçe Wagt? Işaýa Alty Soňky üç soragyň ikisi eýýäm jogaplandy. Indi bolsa üçünji soraga gelýäris. Şägirt, ýagny pygamber: “Näçe wagt?” diýip soraýar. Başgaça aýdanyňda, bu halk kör we ker bolmakda näçe wagt dowam eder? Hudaýyň Ruhy olara näçe wagtlap göre bilmek hem eşidip bilmek ukybyny açmaz? Bu şeýle hem Reb Isa Mesihiň halkynyň kör we ker bolmagynyň näçe wagt dowam etjekdigi baradaky soragdy. Muňa jogap hökmünde “şäherler ilatsyz galýança” diýen sözler aýdylýar. Elbetde, bu olaryň bütinleý ýok bolýandygyny aňlatmaýar; diňe olaryň depelenýändigini we ýaşaýanlaryň ýesir edilmegini aňladýar. Bu, ylahy hökümdir. “Muny anyk görkezýär” diýip Diri Hudaý aýdýar. Şeýlelik bilen, bu ýagdaýyň dowam etjek wagty olaryň günäleriniň üstünden höküm çykarylyp, öýleriniň adamlarsyz galýança, ýurduň hem düýbünden weýran bolýança dowam eder. Bu zatlar haçan bolup geçdi? Bu, olaryň Rebbi mizemezden gören we ybadathanadaky hyzmat etmesini synlan döwürlerinde boldy. Olar Onuň barlygyna gözleri bilen şaýat boldular, emma Ony tanamadylar. Şeýdip, Ahmet Ýahnanyň Injilindäki 12-nji bap, 37–41-nji aýatlarda okaýarys: “Ol olaryň öňünde şeýle köp gudratlary eden hem bolsa, olar Oňa iman etmediler; şeýlelikde Işaýa pygamberiň: ‘Ýa Reb, biziň habar berenimize kim iman etdi? Rebbiň goly kime aýan edildi?’ diýen sözi ýerine ýetdi. Şonuň üçin olar iman edip bilmeýärdiler, sebäbi Işaýa ýene-de şeýle diýýärdi: ‘Ol olaryň gözlerini kör etdi we ýüreklerini gatyrdy; gözleri bilen görmez ýaly, ýürekleri bilen düşünmez ýaly, maňa ýüzlenip, şypa tapmaz ýaly.’ Işaýa Onuň şöhratyny görüp, Onuň hakda şeýle diýdi.” Şeýlelik bilen, olaryň gözleriniň kör bolmagy we ýürekleriniň gatamagy Mesihi ret etmeginiň netijesi boldy. Muňa görä, olaryň şäherleriniň ilatsyz galmagy hem Onuň üstlerinden geçen höküm bilen geldi. Şeýle-de bu sözleriň doly ýerine ýetmegi olaryň ýurdunyň weýran edilmeginde we olaryň arasynda az sanly galan galyndynyň saklanyp galmagynda ýüze çykdy. Ýöne şol galyndy hem ýene synagdan geçirilerdi. “Emma onda ondan biri galar, ol hem ýene ýok edilmäge berler” diýen sözler muny görkezýär. Şonda-da, dub ýa-da çynar agajy kesilende onuň köki galşy ýaly, mukaddes nesil onuň köki bolar. Ýagny, Hudaý Öz maksadyny doly taşlamady; höküm içinde-de geljek üçin saklanyp goýlan mukaddes bir galyndy bardy. Şonuň üçin bu bap hem döwletiň, hem-de halkyň üstüne inýän höküm bilen birlikde, Mesihi görüp hem Ony ret eden halkyň ruhy körlüginiň wagtlaýyn dowam etjekdigini açýar. Emma bu soňky söz hem umytsyzlykda gutarmaýar, çünki mukaddes tohum bardyr.

In Isaiah chapter six verse three the angels identify that the earth is full of God’s glory.

Işaýa kitabynyň altynjy bap, üçünji aýatynda perişdeler ýeriň Hudaýyň şöhratyndan doludygyny yglan edýärler.

And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.

Biri beýlekisine gygyryp şeýle diýdi: «Mukaddes, mukaddes, mukaddes Hökmürowan Rebdir; bütin ýer ýüzi Onuň şöhratyndan doludyr». Işaýa 6:3.

Sister White connects the descent of the angel of Revelation eighteen with the angels if verse three.

Waýt uýa Ylham on sekizinji bapdaky perişdäniň inişini üçünji aýatdaky perişdeler bilen baglanyşdyrýar.

“As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’” Review and Herald, December 22, 1896.

“Olar [perişdeler] geljegi, bütin ýeriň Onuň şöhraty bilen doljak döwrüni görenlerinde, ýeňişli wasp aýdymy biri-birine hoş owazly nagma bilen gaýtalanýar: ‘Mukaddes, mukaddes, mukaddesdir Goşunlaryň Rebbi.’” Review and Herald, 22-nji dekabr, 1896.

Isaiah is at 9/11 and he asks “how long” he must present the message of 9/11 to a Laodicean people who do not wish to see or hear. He is told he must persevere until the cities are broken down, and the destruction of the cities, which begins at the Sunday law when national apostasy is followed by national ruin.

Işaýa 9/11-de dur we ol görmek ýa-da eşitmek islemeýän Laodikýa halkyna 9/11 habaryny näçe wagta çenli ýetirmelidigini sorap: “Näçe wagta çenli?” diýýär. Oňa şäherler ýumrulýança çydamlylyk bilen dowam etmelidigi aýdylýar; şäherleriň weýran edilmegi bolsa, milli dönüklikden soň milli heläkçilik gelýän Ýekşenbe kanunynda başlanýar.

Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

Şonda men şeýle diýdim: «Ýa Reb, haçana çenli?» Ol bolsa şeýle jogap berdi: «Şäherler ýaşaýjysyz haraba öwrülýänçä, öýler adamsyz galýançä, ýurt bütinleý weýran bolýança, Reb adamlary uzaklara sürüp äkidýänçä we ýurduň ortasynda uly terk edilme bolýança. Emma onda ýene ondan bir bölegi galar; ol hem gaýdyp, ýene ýuwdular: terebint agajy we dub agajy ýaly, olar ýapraklaryny dökenlerinde-de olaryň düýp özeni özlerinde galýar; şonuň ýaly-da mukaddes nesil onuň özeni bolar». Işaýa 6:11–13.

At 9/11, when the earth was lightened with God’s glory Isaiah is anointed to present the latter rain message and he asks “how long” does he need to present the message of 9/11 to people whose hearts are fat? The answer is “until” the Sunday law, when there will be “a great forsaking in the midst of the land.” The “great forsaking” is accomplished by Laodicean Adventism who Isaiah in chapter twenty-two, represents as Shebna.

9/11-da, ýer ýüzü Hudaýyň şöhraty bilen nurlanan mahaly, Işaýa ahyrky ýagyş baradaky habary ýetirmek üçin mesihlenýär we ol ýürekleri semren adamlara 9/11 baradaky habary näçe wagta çenli ýetirmelidigini sorap: «haçana çenli?» diýýär. Jogap bolsa: Ýekşenbe kanunyna çenli, haçan-da «ýurduň ortasynda uly terk ediliş» boljak bolsa, şonda diýen jogapdyr. «Uly terk ediliş» Laodikeýa Adventizmi tarapyndan amala aşyrylýar; Işaýa bolsa ýigrimi ikinji bapda olary Şebna hökmünde görkezýär.

Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down. Isaiah 22:17–19.

Ine, Reb seni güýçli sürgün bilen alyp gider we elbetde seni örter. Ol seni hökman zorluk bilen öwrüp, giň bir ýurda top ýaly zyňar; sen şol ýerde ölérsiň, şöhratyňyň arabalary hem hojaýynyň öýüne masgaraçylyk bolar. Men seni wezipesiňden kowaryn, ol hem seni derejäňden aşak çeker. Işaýa 22:17–19.

Laodicean Adventism forsake the truth at the Sunday law and are there “overthrown” as represented in Daniel chapter eleven verse forty-one.

Laodikiýaly Adventizm ýekşenbe kanuny wagtynda hakykaty terk edýär we Daniel kitabynyň on birinji baby, kyrk birinji aýatynda görkezilişi ýaly, şol ýerde “agdarylýar”.

He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

Ol şanly ýurda hem girer, köp ýurtlar bolsa agdarylar; emma onuň elinden şular gutular: Edom, Moab we Ammonlylaryň başlyklary. Daniel 11:41.

When Isaiah asks “how long,” he is told to present the message to Adventism right up to the Sunday law when the “many” of Daniel eleven verse forty-one will be “overthrown,” when they forsake the Sabbath and God. They will then be spewed out of the mouth of the Lord as represented in the book of Revelation, where all the books of the Bible meet and end, and where Isaiah twenty-two Shebna being “violently” tossed “like a ball into a large country” as they are “removed” “far away.”

Işaýa “näçe wagta çenli” diýip soranda, oňa Adventizme degişli habary Daniýel on birinji bap kyrk birinji aýatda aýdylýan “köpleriň” “ýykyljak” bolýan Ýekşenbe kanunyna çenli ýetirmegi tabşyrylýar; şol wagtda olar Sabaty we Hudaýy terk ederler. Şonda olar, Mukaddes Kitabyň ähli kitaplarynyň duşuşyp tamamlanýan we gutarýan ýeri bolan Ylham kitabynda görkezilişi ýaly, Rebbiň agzyndan çykarylar; şol ýerde Işaýa ýigrimi ikide Şebna “uzaklara” “göçürilip”, “uly bir ýurda top ýaly” “zorluk bilen” zyňylýar.

In that time period the remnant, represented as a “tenth” (which is a tithe) “return”; who in the passage are compared to trees which have “substance” that remains when the leaves are cast off. “Leaves” represent profession in prophetic symbolism. When Adventism comes to the Sunday law and accepts the first day of the week in place of God’s Sabbath, they will cast off their leaves of “profession” and no longer claim to uphold God’s seventh-day Sabbath.

Şol döwürde, “ondan biri” (ýagny onluk) hökmünde görkezilen galyndy “gaýdyp geler”; olar bu bölekde ýapraklary dökülende hem “özeni” galýan agaçlar bilen deňeşdirilýär. Pygamberlik nyşanlarynda “ýapraklar” daşky ykrar etmäni aňladýar. Adwentizm Ýekşenbe kanunyna gelende we Hudaýyň Sabatynyň ýerine hepdäniň birinji gününi kabul edende, olar “ykrar” ýapraklaryny dökerler we indi Hudaýyň hepdäniň ýedinji günindäki Sabatyny goldaýandyklaryny öňe sürmezler.

“The cursing of the fig tree was an acted parable. That barren tree, flaunting its pretentious foliage in the very face of Christ, was a symbol of the Jewish nation. The Saviour desired to make plain to His disciples the cause and the certainty of Israel’s doom. For this purpose He invested the tree with moral qualities, and made it the expositor of divine truth. The Jews stood forth distinct from all other nations, professing allegiance to God. They had been specially favored by Him, and they laid claim to righteousness above every other people. But they were corrupted by the love of the world and the greed of gain. They boasted of their knowledge, but they were ignorant of the requirements of God, and were full of hypocrisy. Like the barren tree, they spread their pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but they yielded “nothing but leaves.” The Jewish religion, with its magnificent temple, its sacred altars, its mitered priests and impressive ceremonies, was indeed fair in outward appearance, but humility, love, and benevolence were lacking.

Injir agajynyň näletlenmegi iş bilen görkezilen bir tymsaldy. Mesihiň hut öňünde öz ýalançy ýapraklylygyny görkezýän şol miwesiz agaç ýehudy halkynyň nyşanydy. Halasgär Öz şägirtlerine Ysraýylyň heläk bolşunyň sebäbini we onuň gürrüňsizdigini aýdyň etmek isledi. Şol maksat bilen Ol agaja ahlak häsiýetlerini berdi hem-de ony ylahy hakykatyň düşündirijisi etdi. Ýehudylar beýleki ähli halklardan tapawutlanyp, Hudaýa wepalylyk bildirýärdiler. Olar Onuň tarapyndan aýratyn merhemet görüpdi, hem-de ähli beýleki halklardan ýokary dogrulyga eýedigini öňe sürýärdiler. Emma olar dünýä söýgüsi we peýda açgözlügi bilen zaýalanypdylar. Olar öz bilimleri bilen öwünýärdiler, emma Hudaýyň talaplaryndan bihabardylar we ikiýüzlülikden doludylar. Miwesiz agaç ýaly, olar öz ýalançy şahalaryny ýokaryk ýaýradýardylar, daş keşbinde gür we göze gözel görünýärdiler, ýöne “ýaprakdan başga hiç zat” bermeýärdiler. Ýehudy dini, onuň ajaýyp ybadathanasy, mukaddes gurbanlyk ojaklary, miter geýen ruhanylary we täsirli dessurlary bilen, hakykatdan-da, daşyndan görmäge owadandy, emma pesgöwünlilik, söýgi we haýyrsahawat ýetmeýärdi.

“All the trees in the fig orchard were destitute of fruit; but the leafless trees raised no expectation, and caused no disappointment. By these trees the Gentiles were represented. They were as destitute as were the Jews of godliness; but they had not professed to serve God. They made no boastful pretensions to goodness. They were blind to the works and ways of God. With them the time of figs was not yet. They were still waiting for a day which would bring them light and hope. The Jews, who had received greater blessings from God, were held accountable for their abuse of these gifts. The privileges of which they boasted only increased their guilt.” The Desire of Ages. 582, 583.

“Incir bagyndaky ähli agaçlar miwesizdi; emma ýapraksyz agaçlar hiç hili garaşma döretmedi we hiç hili lapykeçlik hem getirmedi. Bu agaçlar arkaly başga milletler aňladylýardy. Olar-da ýehudiler ýaly takwalylykdan mahrumdylar; ýöne olar Hudaýa hyzmat edýäris diýip ykrar etmändiler. Olar ýagşylyk babatda tekepbirlik bilen öwgüli-daş görnüşler görkezmändiler. Olar Hudaýyň işlerine we ýollaryna kördüler. Olar üçin inciriň wagty heniz gelip ýetmändi. Olar heniz özlerine ýagtylyk we umyt getirejek bir güni garaşýardylar. Hudaýdan has uly bereketleri alan ýehudiler bu peşgeşleri nädogry ulanandyklary üçin jogapkär tutuldylar. Olar öwünýän artykmaçlyklary diňe olaryň günäsini has-da artdyrdy.” The Desire of Ages. 582, 583.

At the Sunday law Laodicean Adventism’s profession of being God’s covenant people is gone as they accept the mark of the covenant of death and reject the seal of the covenant of life. They then cast off their leaves of profession and what is brought to view is a remnant represented by Isaiah, who at 9/11 “returned” to the old paths, were then humbled into the dust when they (Isaiah) realized his corrupted experience, and was thereafter purified with a coal from off the altar. Sister White informs us the coal from the altar represents purification, but purification is simply what is accomplished by the coal touching Isaiah’s lips.

Ýekşenbe kanuny wagtynda Laodikýanyň Adventizmi Hudaýyň äht halky bolmak baradaky ykrar etmesini ýitirýär, çünki olar ölüm ähtiniň nyşanyny kabul edip, ýaşaýyş ähtiniň möhürini ret edýärler. Soňra olar ykrar etmegiň ýapraklaryny taşlaýarlar we nazara getirilýän zat, Işaýa arkaly şekillendirilen bir galyndydyr; ol 9/11-de köne ýollara “gaýdyp geldi”, soňra bolsa özleriniň (Işaýanyň) bozulyp giden tejribesine göz ýetirenlerinde tozana çenli peseldildi we şondan soň gurbanlyk sypasyndan alnan bir köz bilen päklenildi. White uýa bize gurbanlyk sypasyndan alnan közüň päklenmäni aňladýandygyny habar berýär, ýöne päklenme diňe közüň Işaýanyň dodaklaryna degmegi arkaly amala aşyrylýan zatdyr.

“The live coal is symbolical of purification. If it touches the lips, no impure word will fall from them. The live coal also symbolizes the potency of the efforts of the servants of the Lord.” Review and Herald, October 16, 1888.

“Janly kömür päklenmäniň nyşanydyr. Eger ol dodaklara degse, olardan hiç bir haram söz çykmaz. Janly kömür Rebbiň gullarynyň tagallalarynyň kuwwatyny hem alamatlandyrýar.” Review and Herald, October 16, 1888.

The “coal” from the altar that are cast to earth in the last days are the coals cast to earth when the seventh and final seal is opened in the first five verses of Revelation chapter eight. Isaiah, and therefore the one hundred and forty-four thousand are purified by the coal touching their lips, but the “coal” is a message. It touches their lips when they take the book out of the angel’s hand and eat.

Soňky günlerde ýere zyňylýan gurbanlyk sypasyndaky “közler”, Ylham kitaby sekizinji bapdaky ilkinji bäş aýatda ýedinji we soňky möhür açylanda ýere zyňylýan şol közlerdir. Işaýa, şonuň bilen birlikde ýüz kyrk dört müň hem, dodaklaryna degen köz arkaly tämizlenýär, emma “köz” bir habardyr. Olar perişdäniň elinden kitaby alyp iýenlerinde, ol olaryň dodaklaryna degýär.

Sanctify them through thy truth: thy word is truth. John 17:17.

Olary Öz hakykatyň arkaly mukaddesleştir; Siziň sözüňiz hakykatdyr. Ýahýa 17:17.

Those who “return” and become the remnant (residue) are represented as being the oak and teal trees, and just as Christ had “invested the tree with moral qualities, and made it the expositor of divine truth” Isaiah’s trees have the “moral quality” within them as represented by the “substance.” The substance remains with the trees, even when those who were only leaves of profession are cast off. The “holy seed” is the “substance” and Christ is the “holy seed” of prophecy. Those trees who are represented as the remnant and by Isaiah himself in chapter six represents men and therefore humanity and the holy seed represent divinity. Thus, Isaiah six identifies the purification of Adventism from 9/11 unto the Sunday law, and the details which Isaiah contributes to that prophetic history are all represented by his question of “how long”. For Isaiah the answer to “how long” was from 9/11 unto the Sunday law.

“Yza gaýdyp gelýänler” we galyndy (galan bölek) bolýanlar dub we şibit agaçlary hökmünde şekillendirilýär; hem-de edil Mesihiň “agaja ahlak häsiýetlerini bagyşlap, ony ylahy hakykatyň düşündirijisi edişi” ýaly, Işaýanyň agaçlarynyň hem öz içinde “madda” arkaly görkezilen “ahlak häsiýeti” bardyr. Ýalňyz ykrar etmäniň ýapraklary bolanlar taşlanyp aýrylsa-da, madda agaçlar bilen galýar. “Mukaddes tohum” şol “madda”dyr, we Mesih pygamberligiň “mukaddes tohumy”dyr. Galyndy hökmünde, şeýle hem altynjy bapda Işaýanyň özi arkaly şekillendirilen şol agaçlar adamlary, şonuň üçin-de adamzady aňladýar; “mukaddes tohum” bolsa hudaýlygy aňladýar. Şeýlelikde, Işaýanyň altynjy baby Adventizmiň 9/11-den Ýekşenbe kanunyna çenli arassalanyşyny kesgitleýär, hem-de Işaýanyň şol pygamberlik taryhyna goşýan jikme-jiklikleriniň hemmesi onuň “näçe wagta çenli?” diýen soragynda beýan edilýär. Işaýa üçin “näçe wagta çenli?” diýen soraga jogap 9/11-den Ýekşenbe kanunyna çenli boldy.

How Long? 1840–1844

Näçe Wagta Çenli? 1840–1844

August 11, 1840 typified 9/11 and with the prophetic history of August 11, 1840 unto October 22, 1844 the battle of Mount Carmel between Elijah and Jezebel’s prophets took place. Ultimately the prophets of Baal were demonstrated to be false prophets and executed by Elijah, but at the very outset of the confrontation Elijah asked the question, “how long” halt you between two opinions.

1840-njy ýylyň 11-nji awgusty 9/11-iň nusgasy boldy, we 1840-njy ýylyň 11-nji awgustyndan 1844-nji ýylyň 22-nji oktýabryna çenli bolan pygamberlik taryhynda Karmel dagyndaky Ylýas bilen Izebeliň pygamberleriniň arasyndaky söweş bolup geçdi. Ahyrsoňunda Baalyň pygamberleriniň ýalan pygamberlerdigi äşgär edildi we olar Ylýas tarapyndan öldürüldi, emma garşylaşygyň edil başynda Ylýas: “näçe wagta çenli” iki pikiriň arasynda ikirjiňlenip durarsyňyz? diýen soragy berdi.

And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:21, 22.

Şeýdip, Ylýas ähli halka gelip diýdi: «Haçana çenli siz iki pikiriň arasynda ikirjiňlenip durarsyňyz? Eger Reb Hudaý bolsa, Onuň yzyna eýeriň; ýöne eger Bagal bolsa, onda onuň yzyna eýeriň». Emma halk oňa bir söz hem jogap bermedi. Soňra Ylýas halka diýdi: «Rebbiň pygamberi hökmünde men, diňe men galdym; Bagalyň pygamberleri bolsa dört ýüz elli adamdyr». 1 Patyşalar 18:21, 22.

Elijah is at August 11, 1840; asking that generation whether the Millerite message is true or is it false? It is another message to Laodicea, as was Isaiah six.

Ylýas 1840-njy ýylyň 11-nji awgustyndaky ýerde durup, şol nesilden Millerit habarynyň hakykatdygyny ýa-da ýalandygyny soraýar. Ol, Işaýa 6 bolşy ýaly, Laodikýa berlen başga bir habardyr.

“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.

“Müňlerçe adam William Miller tarapyndan wagyz edilen hakykaty kabul etmäge gönükdirildi, we Hudaýyň hyzmatkärleri Ylýasyň ruhy we gudraty bilen bu habary yglan etmek üçin ýüze çykaryldy. Isanyň öňünden ýöreýän Ýahýa ýaly, bu çynlakaý habary wagyz edenler baltany agajyň düýbüne goýmagy we adamlary toba laýyk miweleri getirmäge çagyrmagy özleriniň üstüne borç diýip duýdular. Olaryň şaýatlygy ybadathanalary oýarmaga, olara güýçli täsir etmäge we olaryň hakyky häsiýetini ýüze çykarmaga gönükdirilendi. Geljek gazapdan gaçmak baradaky bu çynlakaý duýduryş ýaňlananda, ybadathanalara birleşen köp adam şypaly habary kabul etdi; olar öz yza gaýdyp gidenliklerini gördüler we ajy toba gözýaşlary hem-de çuň jan hasraty bilen Hudaýyň öňünde özlerini peseltdiler. Hudaýyň Ruhy olaryň üstünde mesgen tutanda bolsa, olar hem: ‘Hudaýdan gorkuň we Oňa şöhrat beriň; çünki Onuň höküm sagady geldi’ diýen nidady ýaňlatmaga kömek etdiler.” Early Writings, 233.

In the testing history of 1840 to 1844 the Protestants who rejected the message of Elijah became the daughters of Rome and surrendered the mantle of Protestantism unto Millerite Adventism. With Isaiah and Elijah, we have two witnesses which testify to the fact that the question “how long” is a symbol of the history that begins at 9/11 and ends at the Sunday law. In the Millerite history August 11, 1840 aligns with 9/11, and October 22, 1844 aligns with the Sunday law. When fire came down out of heaven and consumed Elijah’s offering the twelve stones were all illuminated with the offering, thus marking the one hundred and forty-four thousand as an ensign represented as illuminated stones. The false prophets were then slain by Elijah just as the United States, the false prophet is slain as the sixth kingdom at the Sunday law.

1840-njy ýyldan 1844-nji ýyla çenli bolan synag taryhynda, Ylýasyň habaryny ret eden protestantlar Rimiň gyzlaryna öwrüldiler we Protestantizmiň donuny Millerçi Adventizme tabşyrdylar. Işaýa we Ylýas bilen, “näçe wagta çenli” diýen soragyň 9/11-den başlanýan we Ýekşenbe kanuny bilen tamamlanýan taryhyň nyşanydygyna şaýatlyk edýän iki şaýatymyz bar. Millerçi taryhynda 1840-njy ýylyň 11-nji awgusty 9/11 bilen gabat gelýär, 1844-nji ýylyň 22-nji oktýabry bolsa Ýekşenbe kanuny bilen gabat gelýär. Gökden ot inip, Ylýasyň hödürlemesini ýuwdan wagty, on iki daşyň ählisi hem şol hödürleme bilen ýagtylandyryldy; şeýlelikde bir ýüz kyrk dört müň, ýagtylandyrylan daşlar hökmünde görkezilen bir baýdak hökmünde bellenildi. Şondan soň galp pygamberler Ylýas tarapyndan öldürüldi, edil Amerikanyň Birleşen Ştatlary — galp pygamber — Ýekşenbe kanunynda altynjy patyşalyk hökmünde öldürilişi ýaly.

Isaiah six is emphasizing a testing, purging and purification process among God’s people from 9/11 unto the Sunday law. Elijah is addressing the Laodicean attitude of God’s people, but also providing evidence between a true and false prophet and in turn a true or false message. Thus, beginning from August 11, 1840 and ending on October 22, 1844 a prophetic test was brought upon the Protestants of the period of Sardis, and just as the fire at Mount Carmel produced a division into two classes, two classes were manifested in 1844. One class in the testing process was the soon-to-be “former” covenant people, and the other class was Millerite Adventism that God would enter into covenant with on October 22, 1844. The period of testing and division is the story of the vineyard as Millerite Adventism was shown to be the true prophet at the same point that Sardian Protestantism began to fulfill its role as apostate Protestantism. Just as the prophets of Baal were exposed as false, so to was the former covenant people exposed and then identified by the Millerites as a daughter of Rome. The story of Mount Carmel and also the fulfillment of that history in the time of the Millerites provides a second witness to Isaiah six’s that the question, “how long” is a symbol of the period of time from 9/11 unto the Sunday law.

Işaýa altynjy bap Hudaýyň halkynyň arasynda 9/11-den Ýekşenbe kanunyna çenli synagdan geçirmek, päklemek we arassalamak işini nygtaýar. Ylýas Hudaýyň halkynyň Laodikiýa garaýşyna ýüzlenýär, şeýle hem hakyky we galp pygamberiň, şonuň bilen birlikde hakyky ýa-da galp habaryň arasynda subutnama berýär. Şeýlelikde, 1840-njy ýylyň 11-nji awgustyndan başlap 1844-nji ýylyň 22-nji oktýabrynda tamamlanýan aralykda, Sardis döwrüniň protestantlarynyň üstüne pygamberlik synagy getirildi; Karmel dagyndaky ot iki synpa bölünişik döreden ýaly, 1844-nji ýylda hem iki synp ýüze çykaryldy. Synag döwründäki bir synp tiz wagtda “öňki” äht halky boljak synpdy, beýleki synp bolsa Hudaýyň 1844-nji ýylyň 22-nji oktýabrynda äht baglaşjak Millerit Adventizmi boldy. Synag we bölünişik döwri üzümçiligiň hekaýasydyr, çünki Millerit Adventizminiň hakyky pygamberdigi, Sardis protestantlygynyň bolsa ýüz dönderen protestantlyk hökmündäki ornuny ýerine ýetirip başlamagy bilen bir wagtda görkezildi. Bagal pygamberleriniň galpdygy paş edilişi ýaly, öňki äht halky hem paş edildi, soňra bolsa Milleritler tarapyndan Rimiň bir gyzy hökmünde tanadyldy. Karmel dagynyň hekaýasy, şeýle hem şol taryhyň Milleritleriň döwründe ýerine ýetirilmegi, Işaýa altynjy baba ikinji şaýatlyk berýär: “näçe wagta çenli” diýen sorag 9/11-den Ýekşenbe kanunyna çenli bolan wagtyň nyşanydyr.

“‘Lord God of Abraham, Isaac, and of Israel,’ the prophet pleads, ‘let it be known this day that Thou art God in Israel, and that I am Thy servant, and that I have done all these things at Thy word. Hear me, O Lord, hear me, that this people may know that Thou art the Lord God, and that Thou hast turned their heart back again.’

“‘Eý, Ybraýymyň, Yshagyň we Ysraýylyň Reb Hudaýy,’ diýip pygamber ýalbaryp aýdýar, ‘şu gün Seniň Ysraýylda Hudaýdygyň, meniň bolsa Seniň hyzmatgäriňdigim we bu zatlaryň ählisini Seniň sözüňe görä edendigim aýan bolsun. Meni eşit, eý Reb, meni eşit, bu halk Seniň Reb Hudaýdygyňy we olaryň ýüregini ýene Özüňe tarap öwürendigiňi bilsin.’”

“A silence, oppressive in its solemnity, rests upon all. The priests of Baal tremble with terror. Conscious of their guilt, they look for swift retribution.

Dymma-agyr dabaralylykda eziji bir ümsümlik hemmäniň üstüne çökýär. Baalyň ruhanylary gorkudan sandyradýarlar. Özleriniň günäkärdigini aňyp, olar tiz jezanyň gelmegine garaşýarlar.

“No sooner is the prayer of Elijah ended than flames of fire, like brilliant flashes of lightning, descend from heaven upon the upreared altar, consuming the sacrifice, licking up the water in the trench, and consuming even the stones of the altar. The brilliancy of the blaze illumines the mountain and dazzles the eyes of the multitude. In the valleys below, where many are watching in anxious suspense the movements of those above, the descent of fire is clearly seen, and all are amazed at the sight. It resembles the pillar of fire which at the Red Sea separated the children of Israel from the Egyptian host.

Ylýasyň dogasy tamamlanan dessine, göterilip goýlan gurbanlyk sütüniniň üstüne asmandan ýyldyrymyň şöhle saçýan çaknyşyklaryna meňzeş ot alawlary inýär; olar gurbanlygy ýakyp gutarýar, hendekdäki suwy ýalap sorýar we hatda gurbanlyk sütüniniň daşlaryny hem ýandyryp ýok edýär. Alawyň şuglasy dagy nurlandyrýar we mähelläniň gözlerini gamaşdyrýar. Aşakdaky jülgelerde, ýokardakylaryň hereketlerine aladaly garaşmak bilen syn edýän köp adamlaryň öňünde, odun inşi aýdyň görünýär, we olaryň hemmesi bu görnüşe haýran galýar. Bu, Gyzyl deňziň ýanynda ysraýyl ogullaryny Müsüriň goşunyndan aýran ot sütünine meňzeýär.

“The people on the mount prostrate themselves in awe before the unseen God. They dare not continue to look upon the Heaven-sent fire. They fear that they themselves will be consumed; and, convicted of their duty to acknowledge the God of Elijah as the God of their fathers, to whom they owe allegiance, they cry out together as with one voice, ‘The Lord, He is the God; the Lord, He is the God.’ With startling distinctness the cry resounds over the mountain and echoes in the plain below. At last Israel is aroused, undeceived, penitent. At last the people see how greatly they have dishonored God. The character of Baal worship, in contrast with the reasonable service required by the true God, stands fully revealed. The people recognize God’s justice and mercy in withholding the dew and the rain until they have been brought to confess His name. They are ready now to admit that the God of Elijah is above every idol.” Prophets and Kings, 153.

Dagdaky adamlar görünmeýän Hudaýyň öňünde haýranlyk bilen ýüzleri aşak ýere ýykylýarlar. Olar asmanyň iberen oduna garamagy dowam etdirmäge het edip bilmeýärler. Özleriniň hem ýok edilmeginden gorkýarlar; we Ylýasyň Hudaýyny atalarynyň Hudaýy, özleriniň wepalylyk borçly bolan Hudaýy hökmünde boýun almaga borçludyklaryna ynandyrylyp, hemmesi bir agyzdan şeýle diýip gygyrýarlar: “Reb, Ol Hudaýdyr; Reb, Ol Hudaýdyr.” Bu ses haýran galdyryjy aýdyňlyk bilen dagyň ýüzünde ýaňlanýar we aşakdaky düzlükde hem ýaň berýär. Ahyrsoňy Ysraýyl oýarldy, aldawdan gutuldy, toba etdi. Ahyrsoňy halk özüniň Hudaýy nähili derejede bihaýalyk bilen hormatsyzlandyrandygyna göz ýetirýär. Hakyky Hudaýyň talap edýän akylly gullugy bilen deňeşdirilende, Baala çokunmagyň häsiýeti doly aýan bolýar. Halk, Onuň adyny ykrar etmäge getirilýänçä, şemaly we ýagyşy saklap durmakda Hudaýyň adalatyny we merhemetini ykrar edýär. Indi olar Ylýasyň Hudaýynyň her bir butdan ýokarydygyny boýun almaga taýýar.” Pygamberler we Patyşalar, 153.

How Long? Moses

Näçe wagt? Musa

The first time the symbolic question, “how long” is raised in the prophetic Word is in the eighth plague upon the Egyptians in the time of Moses. The eighth plague is “locusts” (a symbol of Islam) that are brought by an “east wind” (a symbol of Islam).

Pygamberlik Sözüniň içinde “näçe wagt” diýen nyşanly sorag ilkinji gezek Musa döwründe müsürlilere garşy iberilen sekizinji bela bilen baglylykda gozgalýar. Sekizinji bela “çekirtgelerdir” (yslamyň nyşany); olar “gündogar ýeli” (yslamyň nyşany) arkaly getirilýär.

And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the Lord God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me. Else, if thou refuse to let my people go, behold, tomorrow will I bring the locusts into thy coast: And they shall cover the face of the earth, that one cannot be able to see the earth: and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field: And they shall fill thy houses, and the houses of all thy servants, and the houses of all the Egyptians; which neither thy fathers, nor thy fathers’ fathers have seen, since the day that they were upon the earth unto this day. And he turned himself, and went out from Pharaoh.

Musa bilen Harun Paragonyň ýanyna gelip, oňa şeýle diýdiler: «Ýewreýleriň Hudaýy Reb şeýle diýýär: Sen maňa boýun egmekden näçe wagta çenli ýüz öwürersiň? Halkymy goýber, goý maňa gulluk etsinler. Ýogsam, eger halkymy goýbermekden ýüz öwürseň, ine, ertir ýurduňa çekirtgeleri getirerin. Olar ýeriň ýüzüni örtüp, ýeri görmek mümkin bolmaz; olar doludan gutulan, size galan galyndyny iýerler we meýdandan siziň üçin ösýän her bir agajy iýerler. Olar seniň öýleriňi, ähli hyzmatkärleriňiň öýlerini we ähli müsürlileriň öýlerini doldurarlar; muny ne seniň atalaryň, ne-de olaryň atalary, ýer ýüzünde ýaşap başlan günlerinden şu güne çenli görmändirler». Soň ol ýüzüni öwrüp, Paragonyň ýanyndan çykyp gitdi.

And Pharaoh’s servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the Lord their God: knowest thou not yet that Egypt is destroyed?

We Faraonyň hyzmatkärleri oňa diýdiler: «Bu adam haçana çenli bize duzak boljak? Goý, ol adamlary goýber, olar özleriniň Hudaýy Rebbe hyzmat etsinler; sen entek hem Müsüriň heläk bolandygyny bilmeýärmiň?»

And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the Lord your God: but who are they that shall go?

Musa bilen Harun ýene-de Fyrownyň huzuryna getirildiler; ol hem olara: «Baryň, Hudaýyňyz Rebbiňize gulluk ediň; emma gidjekler kimler?» diýdi.

And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go; for we must hold a feast unto the Lord.

Musa aýtdy: «Biz ýaşlarymyz bilen hem garrylarymyz bilen, ogullarymyz bilen hem gyzlarymyz bilen, dowarlarymyz bilen hem mallarymyz bilen gideris; çünki biz Reb üçin baýram tutmalydyrys.»

And he said unto them, Let the Lord be so with you, as I will let you go, and your little ones: look to it; for evil is before you. Not so: go now ye that are men, and serve the Lord; for that ye did desire. And they were driven out from Pharaoh’s presence.

Ol olara şeýle diýdi: “Men sizi we çagalaryňyzy goýberjek bolsam, goý, Reb siziň bilen bolsun; üns beriň, çünki öňüňizde bela bar. Ýok, beýle bolmaz! Indi gidip, diňe erkekler barsyn we Rebbe hyzmat etsin; sebäbi siziň isleýäniňiz şoldy.” Şeýlelikde olar fyrownyň huzuryndan kowulyp çykaryldy.

And the Lord said unto Moses, Stretch out thine hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, even all that the hail hath left. And Moses stretched forth his rod over the land of Egypt, and the Lord brought an east wind upon the land all that day, and all that night; and when it was morning, the east wind brought the locusts. And the locusts went up over all the land of Egypt, and rested in all the coasts of Egypt: very grievous were they; before them there were no such locusts as they, neither after them shall be such. For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt.

Soňra Reb Musa şeýle diýdi: «Müsüre çekirtgeler gelsin-de, ýurduň üstüne çyksynlar we dolynyň goýup gidenleriniň ählisini, ýurtdaky ähli ösümligi iýsinler diýip, eliňi Müsür ýurdunyň üstüne uzat». Musa taýagyny Müsür ýurdunyň üstüne uzatdy, Reb bolsa bütin şol gün we bütin şol gije ýurt üstüne gündogar ýelini getirdi; daň atanda, gündogar ýeli çekirtgeleri getirdi. Çekirtgeler bütin Müsür ýurdunyň üstüne çykyp, Müsüriň ähli araçäklerine gondular; olar örän elhençdi. Olardan öň beýle çekirtge bolmandy, olardan soň hem beýle bolmaz. Çünki olar tutuş ýeriň ýüzüni örtdüler, şeýdip ýurt garaldy; dolynyň goýup giden ýurtdaky ähli ösümligini we agaçlaryň ähli miwesini iýdiler. Şeýlelikde, bütin Müsür ýurdunda ne agaçlarda, ne-de meýdan ösümliklerinde ýaşyl hiç zat galmady.

Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the Lord your God, and against you. Now therefore forgive, I pray thee, my sin only this once, and intreat the Lord your God, that he may take away from me this death only. And he went out from Pharaoh, and intreated the Lord. And the Lord turned a mighty strong west wind, which took away the locusts, and cast them into the Red sea; there remained not one locust in all the coasts of Egypt. Exodus 10:3–19.

Soňra faraon howlukmaç Musa bilen Haruny çagyrdy; ol şeýle diýdi: «Men Rebbiňiz Hudaýa we size garşy günä etdim. Indi bolsa, ýalbarýaryn, diňe şu gezek günämi bagyşlaň-da, bu ölümi menden aýyrmagy üçin Rebbiňiz Hudaýa ýalbaryň». Musa faraonyň ýanyndan çykyp, Rebbe ýalbardy. Reb güýçli bir günbatar ýelini öwüsdirip, çekirtgeleri alyp gitdi-de, Gyzyl deňze taşlady; tutuş Müsüriň ähli çäklerinde birje-de çekirtge galmady. Çykyş 10:3–19.

First “the Lord God of the Hebrews” asks, How long wilt thou refuse to humble thyself before me?” and then Pharaoh’s servants thereafter asked Pharaoh again, “How long shall this man be a snare unto us?” The question is asked during the eighth plague, which aligns with 9/11 for several reasons. The tenth plague is the slaying of the first born, which aligns with the cross and is followed by the disappointment by the Red Sea, which inspiration aligns with the disappointment of the disciples at the cross, which aligns with the great disappointment of the Millerites in 1844. Those three witnesses all align with the Sunday law. The tenth plague is the Sunday law and two plagues earlier the eighth plague brought the “locusts” upon an “east wind.” The “locusts” filled the entire earth, just as Islam is shaking the entire world today as it has spread its darkness through forced immigration. The “desert locust’s” Latin name is “locusta migratoria,” representing the spread of Islam through immigration that is typified in the natural world as migration.

Ilki bilen “Ybraýylaryň Reb Hudaýy” şeýle soraýar: “Meniň öňümde peselmekden näçe wagta çenli ýüz dönderjeksiň?” Soňra bolsa Faraonyň hyzmatkärleri ýene-de Faraona şeýle diýdiler: “Bu adam bize näçe wagta çenli duzak boljak?” Bu sorag sekizinji bela wagtynda berilýär, we bu birnäçe sebäbe görä 9/11 bilen gabat gelýär. Onunjy bela ilkinji doglanlaryň öldürilmegidir; bu haç bilen gabat gelýär we ondan soň Gyzyl deňziň ýanyndaky lapykeçlik gelýär. Ylham bu lapykeçligi haçdaky şägirtleriň lapykeçligi bilen gabatlaýar; ol hem öz gezeginde 1844-nji ýylda Milleritleriň başdan geçiren beýik lapykeçligi bilen gabat gelýär. Bu üç şaýatlygyň ählisi hem ýekşenbe kanuny bilen gabat gelýär. Onunjy bela ýekşenbe kanunydyr, we ondan iki bela öň sekizinji bela “gündogar ýeli” bilen “çekirtgeleri” getirdi. “Çekirtgeler” tutuş ýeri doldurdy, edil Yslamyň häzirki wagtda mejbury immigrasiýa arkaly garaňkylygyny ýaýradyp, bütin dünýäni sarsdyryşy ýaly. “Çöl çekirtgesiniň” latynça ady “locusta migratoria” bolup, ol tebigy dünýäde migrasiýa hökmünde görnüşlenen immigrasiýa arkaly Yslamyň ýaýramagyny aňladýar.

The ninth plague was a darkness that could be felt.

Dokuzynjy bela duýulyp bilinýän garaňkylykdy.

And the Lord said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt. And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days: They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings. Exodus 10:21–23.

Reb Musa şeýle diýdi: «Müsüriň ýurdunyň üstüne, hatda duýulyp biljek garaňkylyk inmesi üçin, eliňi göge tarap uzat». Musa elini göge tarap uzatdy; we üç günläp ähli Müsür ýurduny goýy garaňkylyk gaplady. Olar biri-birlerini görmediler, hiç kim üç günläp ýerinden turmady; emma ähli Ysraýyl ogullarynyň ýaşaýan ýerlerinde ýagtylyk bardy. Çykyş 10:21–23.

In the symbolism of “how long” represented by Mount Carmel and Elijah there is a distinction manifested when the fire comes down out of heaven. Elijah’s God did what Baal cannot do. In Millerite history the distinction was made between fallen Sardian Protestantism and Millerite Adventism. With Moses the distinction was darkness or light. There was light in the Hebrew homes. Isaiah further informs us that those who have no light in Moses line, who are also those destroyed by Elijah, and those who lose the mantle of Protestantism in the Millerite time period are a “people” who “hear” “indeed, but understand not; and see” “indeed, but perceive not.” Then a pronouncement is made of these people which states, “Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.”

Karmel dagy we Ylýas bilen aňladylan «näçe wagtlap» diýen nyşanlykda, asmandan ot inende aýan bolýan bir tapawut bardyr. Ylýasyň Hudaýy Baalyň edip bilmeýän zadyny etdi. Millerit taryhynda bu tapawut ýykylyp giden Sardisçi protestantizm bilen Millerit adventizminiň arasynda edildi. Musa bilen bu tapawut garaňkylyk ýa-da ýagtylyk boldy. Ýewreý öýlerinde ýagtylyk bardy. Işaýa mundan beýläk bize Musa setirindäki ýagtylygy bolmadyklar barada habar berýär; olar Ylýas tarapyndan heläk edilenlerdir, hem-de Millerit wagt döwründe protestantizmiň donuny ýitirenlerdir; olar «hakykatdan-da eşidýän, emma düşünmeýän; we hakykatdan-da görýän, emma duýup bilmeýän» bir «halkdyr». Soňra bu halk barada şeýle bir yglan edilýär: «Bu halkyň ýüregini ýaglandyr, gulaklaryny agyrlaşdyr we gözlerini ýum; bolmasa olar gözleri bilen görerler, gulaklary bilen eşiderler, ýürekleri bilen düşünerler, ýüz öwrerler we şypa taparlar».

Willing to do the work, but overwhelmed with the assignment to preach to those who will not listen Isaiah “then said,” “Lord, how long?”

Işi ýerine ýetirmäge taýýardy, emma diňlemezjek adamlara wagyz etmek tabşyrygyndan ýaňa basylyp galan Işaýa “şonda şeýle diýdi”: “Ýa Reb, haçana çenli?”

The last three of Egypt’s ten plagues provide a witness of the three steps from 9/11 unto the Sunday law. On August 11, 1840 the first angel’s message was empowered, and on April 19, 1844 the second angel arrived and was empowered at the Exeter Camp Meeting August 12–17, and the third angel arrived on October 22, 1844. The third angel aligns with the Sunday law, and therefore identifies a three-step process for you cannot have a third, without a first and a second.

Müsüriň on betbagtçylygynyň soňky üçüsi 9/11-den başlap Ýekşenbe kanunyna çenli bolan üç ädimiň şaýady bolup durýar. 1840-njy ýylyň 11-nji awgustynda birinji perişdäniň habary güýçlendirildi, 1844-nji ýylyň 19-njy aprelinde bolsa ikinji perişde geldi hem-de 12–17-nji awgust aralygyndaky Exeter lager ýygnagynda güýçlendirildi, üçünji perişde bolsa 1844-nji ýylyň 22-nji oktýabrynda geldi. Üçünji perişde Ýekşenbe kanunyna laýyk gelýär, şonuň üçin hem ol üç ädimli bir prosesi görkezýär; çünki birinjisiz we ikinjisiz üçünjiniň bolmagy mümkin däldir.

“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.

“Birinji we ikinji habarlar 1843 we 1844-nji ýyllarda berildi, biz bolsa häzir üçünji habaryň yglanynyň astyndadyrys; emma bu üç habaryň hemmesi henizem yglan edilmelidir. Olaryň hakykaty gözleýänlere gaýtadan ýetirilmegi häzir hem öňküsi ýaly zerurdyr. Biz galam bilen hem, ses bilen hem bu yglany jar etmelidiris, olaryň tertibini hem-de bizi üçünji perişdäniň habaryna getirýän pygamberlikleriň ulanylyşyny görkezmelidiris. Birinji we ikinji bolmazdan üçünji bolup bilmez. Bu habarlary biz dünýä neşirleriň üsti bilen, wagyzlarda bermelidiris, pygamberlik taryhynyň ugry boýunça bolup geçen zatlary we boljak zatlary görkezmelidiris.” Selected Messages, 2-nji kitap, 104, 105.

The tenth plague of Egypt has been aligned by inspiration with the cross and the following disappointment associated with it. The tenth plague is therefore the third message, which of prophetic necessity must be preceded by a first and second message. At 9/11 the Lord asked Pharaoh, “how long” and immediately thereafter Pharaoh’s servants also asked, “how long.” After Moses delivered God’s question of “how long” to Pharaoh, and just before the servants repeat the question of Moses to Pharaoh, Moses marks a turning point as, “he turned himself, and went out from Pharaoh.” Exodus 10:6.

Müsüriň onunjy belasy ylham arkaly haç bilen we onuň bilen baglanyşykly soňraky lapykeçlik bilen sazlaşdyryldy. Şonuň üçin onunjy bela üçünji habardyr; pygamberlik zerurlygyna görä onuň öňünden birinji we ikinji habar gelmelidir. 9/11-de Reb Fyrowna: «näçe wagta çenli» diýip sorady, şondan dessine soňra Fyrownyň hyzmatkärleri hem: «näçe wagta çenli» diýip soradylar. Musa Hudaýyň «näçe wagta çenli» diýen soragyny Fyrowna ýetirenden soň, we hyzmatkärler Musanyň şol soragyny Fyrowna gaýtalamazyndan edil öň, Musa bir öwrülişik nokadyny şeýle belleýär: «ol yzyna öwrülip, Fyrownyň ýanyndan çykyp gitdi». Çykyş 10:6.

9/11 was a prophetic turning point, that was typified when Moses delivered the plague of locusts that came on the east wind.

9/11 pygamberlikli öwrülişik nokady boldy; bu, Musa gündogar şemaly bilen gelen çekirtge belâsyny iberende öňden nyşanlanan ekeni.

“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given.” Bible Echo, August 26, 1895.

“Milletleriň we ybadathananyň taryhynda öwrülişik nokatlary bolan döwürler bolýar. Hudaýyň ylahy ýolbaşçylygynda, bu dürli krizisler gelip ýetende, şol wagt üçin zerur bolan nur berilýär.” Bible Echo, August 26, 1895.

The next plague produced darkness or light depending on which class you were in. 9/11 was a “turning point in the history of nations and of the church.” At that point God’s people were called to return and walk in the old paths, but they refused to walk therein and hearkened not to the sound of the trumpet. A separation between darkness and light was accomplished after Elijah, and Moses asked, “how long?” She further states in the passage:

Indiki bela, haýsy topara degişlidigiňe baglylykda, ýa garaňkylygy, ýa-da ýagtylygy döretdi. 9/11 “halklaryň we ybadathananyň taryhynda öwrülişik nokady” boldy. Şol pursatda Hudaýyň halky yzyna dolanyp, gadymy ýollarda ýöremäge çagyryldy, emma olar şolarda ýöremekden ýüz öwürdiler we surnaýyň sesine gulak asmandyrlar. Ilýadan soň garaňkylyk bilen ýagtylygyň arasynda bir bölünişik amala aşyryldy, Musa bolsa: “näçe wagta çenli?” diýip sorady. Ol mundan başga-da şol bölekde şeýle diýýär:

“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” Bible Echo, August 26, 1895.

“Milletleriň we ybadathananyň taryhynda öwrülişik pursatlary bolan döwürler bar. Hudaýyň ylahy tertibinde, bu dürli krizisler ýetip gelende, şol wagt üçin zerur bolan nur berilýär. Eger ol kabul edilse, ruhy ösüş bolýar; eger ol ret edilse, munuň yzysüre ruhy pese gaçyş we iman taýdan heläkçilik gelýär.” Bible Echo, August 26, 1895.

We will continue the subject of “how long” in the next article.

Biz “näçe wagt” diýen meseläni indiki makalada dowam etdireris.

“In May, 1842, a General Conference was convened in Boston, Massachutes. At the opening of this meeting, Brethren Charles Fitch and Apollos Hale, of Haverhill, presented the pictorial prophecies of Daniel and John, which they had painted on cloth, with the prophetic numbers, showing their fulfillment. Brother Fitch in explaining from his chart before the Conference, said, while examining these prophecies, he had thought if he could get out something of the kind as here presented it would simplify the subject and make it easier for him to present to an audience. Here was more light in our pathway. These brethren had been doing what the Lord had shown Habakkuk in his vision 2,468 years before, saying, ‘Write the vision and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time.’ Habakkuk 2:2.

1842-nji ýylyň maý aýynda Massaçusets ştatynyň Boston şäherinde Umumy maslahat çagyryldy. Bu ýygnagyň açylyşynda Haverhill şäherinden doganlar Çarlz Fiç bilen Apollos Heil Daniýeliň we Ýahýanyň suratly pygamberliklerini, olaryň ýerine ýetmegini görkezýän pygamberlik sanlary bilen mata ýüzüne çekip getirdiler. Dogan Fiç maslahatdan öň öz çyzgysyny düşündirip durka, bu pygamberlikleri öwrenýän wagtynda, eger şu ýerde görkezilişi ýaly bir zady taýýar edip bilse, bu temany has düşnükli edip, ony diňleýjilere beýan etmegi özü üçin has aňsatlaşdyrar diýip pikir edendigini aýtdy. Ine, ýolumyzda has köp nur bardy. Bu doganlar Rebbeň 2,468 ýyl mundan ozal Habakuga onuň görgüsinde görkezýän zadyny ýerine ýetirýärdiler: «Görgini ýaz-da, ony tagtalaryň üstünde aýdyň et, şonda ony okaýan adam ylgap biler. Çünki görgi entek bellenen wagt üçindir». Habakkuk 2:2.

“After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.

“Mesele boýunça biraz ara alnyp maslahatlaşylandan soň, şuňa meňzeş üç ýüz sanysyň litografiýa usuly bilen çap edilmegi biragyzdan ses berlip tassyklanyldy, bu hem tiz wagtda ýerine ýetirildi. Olar ‘43-nji ýylyň çyzgylary’ diýlip atlandyryldy. Bu örän möhüm Maslahatdy.” Joseph Batesiň Awtohaly, 263.

“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

“Men 1843-nji ýyldaky çyzgynyň Rebbiň eli bilen ugrukdyrylandygyny, onuň üýtgedilmeli däldigini gördüm; sanlaryň hem Onuň isleýşi ýaly bolandygyny; Onuň eliniň käbir sanlardaky bir ýalňyşy üstüni basyp, gizläp durandygyny, şeýlelikde Onuň eli aýrylýança hiç kimiň ony görüp bilmändigini gördüm.” Early Writings, 74.

“It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” Second Advent Review and Sabbath Herald, Volume I, Number 2, James White.

“Ikinji Gelşiň wagyzçylarynyň we neşirleriniň, ‘asyl imanyň’ üstünde durýan mahaly, çyzgynyň neşir edilmeginiň Habakkuk 2:2, 3-iň berjaý bolmagydygy baradaky bilelikdäki şaýatlygy şeýle boldy. Eger çyzgy pygamberlik mowzugy bolan bolsa (ony inkär edýänler bolsa asyl imandan çykýarlar), onda şundan 2300 günüň senesiniň miladydan öňki 457-nji ýyldan başlanmalydygy gelip çykýar. ‘Görnuşiň’ ‘eglenmegi’, ýagny egleniş wagtynyň bolmagy üçin, 1843-nji ýylyň ilkinji gezek neşir edilen wagt bolmagy zerurdy; şol wagtda gyzlar topary özleriniň Gijeki Çagyryş bilen oýaryljakdyklarynyň öň ýanynda, wagt baradaky beýik meseläniň üstünde maýyl bolup uka gitmelidi.” Second Advent Review and Sabbath Herald, I tom, 2-nji san, Jeýms Waýt.