The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Therefore said I, Look away from me; I will weep bitterly, labour not to comfort me, because of the spoiling of the daughter of my people. For it is a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains. Isaiah 22:1–5.
Görüş jülgesi baradaky ýük. Saňa indi näme boldy, öýleriň üçeklerine bütinleý çykypsyň? Eý, başagaýlykdan doly, galmagally şäher, şatlykly şäher: seniň öldürilenleriň gylyç bilen öldürilen däldir, söweşde-de ölmediler. Ähli hökümdarlaryň bilelikde gaçdylar, olar okçylar tarapyndan baglandylar; içiňde tapylanlaryň bary bilelikde baglandy, olar uzakdan gaçyp gelen bolsalar-da. Şonuň üçin men: «Menden ýüz öwüriň; men ajy-ajy aglaryn, halkymyň gyzynyň talanmagy sebäpli meni köşeşdirmäge jan etmäň» diýdim. Çünki Görüş jülgesinde Hökmürowan Reb tarapyndan bu muşakgat güni, depeleniş güni we aljyraňňylyk güni bolup, diwarlaryň ýykylmagy hem daglara tarap gygyryş bardyr. Işaýa 22:1–5.
In the book of Isaiah, the word “burden” is found eighteen times. Eleven of those references are directly identifying prophecies of doom, and the other seven references refer to a burden as something that is carried upon the shoulder. Only one of the references translated as “burden” represents something that is carried on the shoulder and is also a prophecy of doom. I intend to address that one reference that is the Hebrew word identifying something that is carried, but is also a prophecy of doom, so I am identifying the distinction from the start, though we will not return to these facts until later.
Işaýa kitabynda “ýük” sözi on sekiz gezek duşýar. Şol salgylanmalaryň on biri gös-göni heläkçilik baradaky pygamberlikleri aňladýar, galan ýedi salgylanma bolsa ýüki eginde göterilýän bir zat hökmünde görkezýär. “Ýük” diýip terjime edilen şol salgylanmalaryň diňe biri eginde göterilýän bir zady aňladyp, şol bir wagtyň özünde hem heläkçilik baradaky pygamberlikdir. Men göterilýän bir zady aňladýan, emma şol bir wagtda hem heläkçilik baradaky pygamberlik bolan şol bir salgylanma barada durup geçmekçi bolýaryn; şonuň üçin biz bu tapawudy başdan görkezýärin, ýöne bu maglumatlara soňrak gaýdyp geleris.
The chapter is not vague about the definition of the “valley of vision” for it is identified as the “City of David” and also as “Jerusalem.” The valley of vision is a reference to Laodicean Adventism during the history of the last six verses of Daniel eleven. Isaiah set the context for this doom with the history represented in chapter twenty by describing the progressive conquering of the world by the Assyrian king who had sent a military leader named Tartan to capture a city in Egypt called Ashdod.
Bu bapdaky “görüş jülgesi” düşünjesiniň manysy näbelli goýulmaýar, çünki ol “Dawudyň şäheri” hem-de “Iýerusalim” hökmünde anyk görkezilýär. Görüş jülgesi Danieliň on birinji babyndaky soňky alty aýatyň taryhy dowamynda Laodikiýa Adventizmine degişli bir salgylanmadyr. Işaýa bu helägiň mazmunyny ýigriminji bapda beýan edilen taryh arkaly goýdy; ol ýerde Aşur patyşasynyň, Aşdod atly Müsüriň bir şäherini basyp almak üçin Tartan atly bir harby ýolbaşçyny iberen patyşanyň, dünýäni tapgyrlaýyn boýun egdiriş taryhy suratlandyrylýar.
The Sunday law is identified in Daniel eleven verse forty-one and it identifies three groups that “escape” the hand of the papacy at the Sunday law.
Ýekşenbe kanuny Danyýel 11:41-de görkezilýär, ol hem Ýekşenbe kanuny wagtynda papalygyň elinden “gaçyp gutulýan” üç topary kesgitleýär.
In the year that Tartan came unto Ashdod, (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it; At the same time spake the Lord by Isaiah the son of Amoz, saying, Go and loose the sackcloth from off thy loins, and put off thy shoe from thy foot. And he did so, walking naked and barefoot. And the Lord said, Like as my servant Isaiah hath walked naked and barefoot three years for a sign and wonder upon Egypt and upon Ethiopia; So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, even with their buttocks uncovered, to the shame of Egypt. And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory. And the inhabitant of this isle shall say in that day, Behold, such is our expectation, whither we flee for help to be delivered from the king of Assyria: and how shall we escape? Isaiah 20:1–6.
Tartanyň Aşdoda gelen ýylynda, (Aşşur patyşasy Sargon ony iberen wagtynda,) ol Aşdoda garşy söweşip, ony ele geçirdi; şol wagtda Reb Amoz ogly Işaýa arkaly şeýle diýdi: «Git-de, biliňdäki ýas matasyny çöz, aýagyňdaky aýakgaby çykar». Ol hem şeýle etdi-de, ýalaňaç we aýakýalaňaç gezdi. Şonda Reb şeýle diýdi: «Hyzmatkärim Işaýa Müsür bilen Efiopiýa garşy alamat we täsinlik hökmünde üç ýyl ýalaňaç hem aýakýalaňaç gezşi ýaly, Aşşur patyşasy hem müsürlileri ýesir, efiopiýalylary bolsa ýesir alnyp gidilýänler hökmünde, ýaşyny-da, garrasyny-da, ýalaňaç we aýakýalaňaç, hatda ýanbaşlary açyk ýagdaýda, Müsüri masgara edip alyp gider. Olar özleriniň umydy bolan Efiopiýadan we şöhraty bolan Müsürden gorkarlar we utanarlar. Şol gün bu adanyň ýaşaýjysy şeýle diýer: Ine, Aşşur patyşasyndan gutulmak üçin kömek umydy bilen gaçyp barýan daýanjymyz şudur; onda biz nädip gutulaly?» Işaýa 20:1–6.
The question raised by the inhabitants of the isle is how do they escape from the king of Assyria, which is also represented as the king of the north in Daniel eleven.
Adanyň ýaşaýjylary tarapyndan gozgalan sorag şudur: olar Aşur patyşasyndan nädip gaçyp gutularlar? Şol patyşa Daniel on birinji bapda demirgazygyň patyşasy hökmünde-de görkezilýär.
He [the king of the north] 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 [demirgazygyň patyşasy] hem şöhratly ýere girer, we köp ýurtlar ýykylar; emma onuň elinden şular gutular: Edom, Moab we Ammonyň ogullarynyň baştutanlary. Daniel 11:41.
In this verse the Sunday law in the United States is identified, and there are some subtle nuances in Daniel’s passage that are worth considering. There are three verses in a row in Daniel eleven verse forty to forty-three that all identify “countries.” In verse forty the countries representing the former Soviet Union were swept away by the papacy and the United States in 1989. Modern historians confirm this fact.
Bu aýatda Amerikanyň Birleşen Ştatlarynda ýekşenbe kanuny görkezilýär, we Danieliň bu parçasında üns bermäge mynasyp käbir inçe öwüşginler bar. Danieliň on birinji babynda kyrkdan kyrk üçe çenli yzly-yzyna gelýän üç aýat hem “ýurtlary” görkezýär. Kyrkynjy aýatda öňki Sowet Soýuzyna wekilçilik edýän ýurtlar 1989-njy ýylda papalyk we Amerikanyň Birleşen Ştatlary tarapyndan süpürilip aýryldy. Häzirki zaman taryhçylary bu hakykaty tassyklaýarlar.
Then in verse forty-two we find the word “countries” representing all the countries of planet earth, as the king of the north (the papacy) captures Egypt, representing the entire world. That is one of the nuances. The other of the two nuances I am referring to in the three verses involve the word “escape” in verse forty-one and then again in verse forty-two. They are two different Hebrew words, though both are translated as “escape.” The Hebrew word translated as “escape” in verse forty-two means finding no deliverance, for when the “ten kings” representing the United Nations agree to give their one-world government over to the control of the papal beast, there is no escape—no deliverance.
Soňra kyrk ikiinji aýatda ýer ýüzüniň ähli ýurtlaryny aňladýan “ýurtlar” sözüni tapýarys, sebäbi demirgazygyň patyşasy (papalyk) bütin dünýäni aňladýan Müsüri eýeleýär. Bu şol many inçelikleriniň biridir. Men bu üç aýatda görkezýän iki many inçeliginiň beýlekisi kyrk birinji aýatdaky, soňra bolsa ýene kyrk ikiinji aýatdaky “gutulmak” sözi bilen baglydyr. Ikisi hem “gutulmak” diýip terjime edilse-de, olar iki dürli ýewreýçe sözdür. Kyrk ikiinji aýatda “gutulmak” diýip terjime edilen ýewreýçe söz hiç hili halas boluş tapmazlygy aňladýar, çünki Birleşen Milletler Guramasyny aňladýan “on patyşa” özleriniň bir dünýä hökümetini papalyk wagşynyň gözegçiligine bermäge razy bolanda, gutulyş ýokdur — halas boluş ýokdur.
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:12–17.
Sen gören on şah bolsa, olar entek patyşalyk almadyk on patyşadyr; emma haýwan bilen bile bir sagatlap patyşalar hökmünde häkimiýet alarlar. Olar bir pikirde bolup, öz güýjüni we ygtyýaryny haýwana bererler. Olar Guzujyk bilen söweş ederler, ýöne Guzujyk olary ýeňer; çünki Ol rebleriň Rebidir we patyşalaryň Patyşasydyr; Onuň bilen bolanlar bolsa çagyrylan, saýlanan we wepaly bolanlardyr. Soňra ol maňa şeýle diýdi: seniň gören, zynaçy aýalyň oturan suwlary halklardyr, mähellelerdir, milletlerdir we dillerdir. Seniň haýwanyň üstünde gören on şahyň bolsa, olar zynaçy aýaly ýigrenip, ony haraba we ýalaňaç ederler, onuň etini iýerler we ony ot bilen ýakarlar. Çünki Hudaý Öz islegini ýerine ýetirmek, bir pikire gelmek we patyşalyklaryny Hudaýyň sözleri amala aşýança haýwana bermek üçin muny olaryň ýüreklerine saldy. Ylham 17:12–17.
These “ten kings” are referenced repeatedly in God’s word and in the story of Elijah, Ahab, the king of Israel was the head of ten tribes, and he was married to Jezebel. Jezebel is the papacy at the end of the world, Elijah is the messengers of the third angel’s message and Ahab is the head of a ten-king alliance. Ahab represents the United States as the leader of the United Nations during the prophetic history of the Sunday law. When Egypt is captured by Assyria, the king of the north in Daniel eleven forty-two has just forced the ten kings to agree to surrender their kingdom unto the papal power.
Bu “on patyşa” Hudaýyň Sözünde gaýta-gaýta agzalýar; şeýle hem Ylýas hakyndaky wakada Ysraýylyň patyşasy Ahap on taýpanyň başydy we ol Izebel bilen durmuş gurupdy. Izebel dünýäniň ahyryndaky papalykdyr, Ylýas üçünji perişdäniň habarynyň habarçylarydyr, Ahap bolsa on patyşalyk bileleşiginiň başydyr. Ahap, Ýekşenbe güni baradaky kanunyň pygamberlik taryhynda Birleşen Milletler Guramasynyň ýolbaşçysy hökmünde Amerikanyň Birleşen Ştatlaryny aňladýar. Müsür Aşşur tarapyndan basylyp alnanda, Daniel 11:42-de demirgazygyň patyşasy papalyk häkimiýetine öz patyşalygyny tabşyrmaga razy bolmaga on patyşany ýaňy mejbur eden bolýar.
“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.
“Soňky krizise golaýlaşýarkak, Rebbiň gurallarynyň arasynda sazlaşygyň we birligiň bolmagy örän wajypdyr. Dünýä tupandan, uruşdan we agzalalykdan doludyr. Emma bir başlygyň—papalyk häkimiýetiniň—astynda adamlar Hudaýa, Onuň şaýatlarynyň şahsynda, garşy durmak üçin birleşerler. Bu birleşik beýik dinden çykan tarapyndan berkidilýär. Ol hakykata garşy söweşmekde öz gullukçylaryny birleşdirmäge çalyşýan wagtynda, onuň tarapdarlaryny bölmek we pytratmak üçin hem işlemäge dowam eder. Gabanjaňlyk, erbet güman etmeler, ýaman sözlemek, agzalalyk we bölünişik döretmek üçin onuň tarapyndan öjükdirilýär.” Testimonies, 7-nji jilt, 182.
In verse forty-one we find the word “escape” and we also find the word “escape” in verse forty-two, but they are two different Hebrew words. The word translated as “escape” in verse forty-one means to escape as if by slipperiness. This is the word translated as “escape” in verse six of Isaiah chapter twenty. “In that day” “the inhabitant of this isle” ask how they can escape from the Assyrian who “in that day” is progressively conquering the world as illustrated in Daniel eleven and several other passages of Scripture.
Kyrk birinji aýatda “gaçmak” sözüne duş gelýäris, kyrk ikinji aýatda hem “gaçmak” sözi bar, emma bular ýewreý dilindäki iki dürli sözdür. Kyrk birinji aýatda “gaçmak” diýip terjime edilen söz, edil taýgaklyk bilen sypyp gutulyş ýaly gaçmagy aňladýar. Işaya kitabynyň ýigriminji bap, altynjy aýatynda “gaçmak” diýip terjime edilen söz hem şudur. “Şol günde” “bu adanyň ýaşaýjysy” “şol günde” dünýäni, Danyýel on birinji bapda we Mukaddes Ýazgynyň başga birnäçe ýerinde görkezilişi ýaly, barha basyp alýan assiriýalydan nädip gaçyp gutulyp boljakdygyny soraýar.
In Daniel eleven verse forty-one when the papacy, or as Daniel represents him, the king of the north, or as Isaiah represents him the Assyrian, is conquering the “glorious land” representing the United States, there are two groups that are identified.
Danyýlyň on birinji bap, kyrk birinji aýatynda papalyk, ýa-da Danyýlyň ony görkezşi ýaly demirgazygyň patyşasy, ýa-da Işaýanyň ony görkezşi ýaly aşurly, Amerikanyň Birleşen Ştatlaryny aňladýan “şanly ýurdy” basyp alýarka, şol ýerde kesgitlenýän iki topar bardyr.
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 şeýle-de şöhratly ýurda girer, we köp ýurtlar ýykyljakdyr; emma şular onuň elinden gutular, ýagny Edom, Moab we Ammon ogullarynyň başlyklary. Daniýel 11:41.
One is the “many” who are overthrown and the other group is represented as “Edom, Moab and the chief of the children of Ammon.” At the Sunday law, Revelation eighteen verse four, calls those still in Babylon to “come out.”
Biri ýykylyp ýok edilýän “köpler”, beýleki topar bolsa “Edom, Moab we Ammon ogullarynyň öňdebaryjylary” hökmünde görkezilýär. Ýekşenbe kanuny wagtynda Ylham, on sekizinji bap, dördünji aýat, heniz hem Wawilonda bolanlary “ondan çykyň” diýip çagyrýar.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Revelation 18:4.
Soňra men gökden başga bir sesi eşitdim; ol şeýle diýýärdi: «Ey halkym, onuň günälerine gatnaşmajak bolmagyňyz we onuň belalaryndan paý almazlygyňyz üçin, onuň içinden çykyň». Ylham 18:4.
Edom, Moab and the chief of the children of Ammon are those who escape by slipperiness, as the peoples of the isle in Isaiah twenty are hoping to do.
Edom, Moap we Ammonylaryň baştutanlary, Işaýa ýigriminji bapda adanyň halklarynyň etmäge umyt baglaýşy ýaly, sypjyklyk bilen gaçyp gutulýanlardyr.
In verse forty-one the other nuance I am referring to is that in verse forty, forty-one and forty-two we find the word “countries,” but in verse forty-one it is a supplied word, not in the original words of Daniel and does not belong there. Many countries were overthrown in fulfillment of verse forty at the collapse of the Soviet Union and many countries are captured when the papacy takes over the United Nations. But at the Sunday law in the United States the “many” who are overthrown, are not many countries, they can only be Seventh-day Adventists.
Kyrk birinji aýatda meniň ýüzlenýän beýleki many öwüşgini şudur: kyrkynjy, kyrk birinji we kyrk ikinji aýatlarda “ýurtlar” sözüni tapýarys, emma kyrk birinji aýatda bu goşulan sözdür; ol Danyýeliň asyl sözlerinde ýokdur we ol ýerde degişli hem däldir. Köp ýurtlar Sowet Soýuzynyň dargamagynda kyrkynjy aýadyň ýerine ýetmeginde agdaryldy, we papalyk Birleşen Milletler Guramasyny öz eline alanda hem köp ýurtlar basylyp alynýar. Emma Amerikanyň Birleşen Ştatlarynda Ýekşenbe kanuny wagtynda agdarylan “köpler” köp ýurtlar däl, olar diňe Ýedinji Gün Adventistleri bolup biler.
“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place? When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working day, you consent to receive the mark of the beast, and refuse the seal of God.” Review and Herald, July 13, 1897.
“Eger hakykatyň nury saňa hödürlenen bolsa, dördünji tabşyrygyň Sabatyny açyp görkezýän bolsa we ýekşenbe gününe eýermegiň Hudaýyň Sözüniň içinde hiç hili esasynyň ýokdugyny görkezýän bolsa, emma sen şonda-da ýalan sabata ýapyşyp, Hudaýyň ‘Meniň mukaddes günüm’ diýip atlandyrýan Sabatyny mukaddes saklamakdan ýüz öwürýän bolsaň, onda sen haýwanyň nyşanyny kabul edýärsiň. Bu haçan bolup geçýär? Haçan-da sen ýekşenbe güni işden saklanmagy we Hudaýa ybadat etmegi buýurýan karara boýun egseň, şol bir wagtda hem Mukaddes Kitapda ýekşenbe gününiň adaty iş güni bolmakdan başga zatdygyny görkezýän ýekeje sözüň-de ýokdugyny bilýän bolsaň, sen haýwanyň nyşanyny kabul etmäge razylyk berýärsiň we Hudaýyň möhürini ret edýärsiň.” Review and Herald, July 13, 1897.
Any member of the Seventh-day Adventist church accepted the Sabbath doctrine when they first became baptized members of the church and they are held accountable to the “light of truth” concerning the Sabbath.
Ýedinji Günüň Adwentist ybadathanasynyň islendik agzasy ybadathana ilkinji gezek çokundyrylmak arkaly agza bolan pursadynda Sabat baradaky taglymaty kabul etdi we olar Sabat babatda “hakykat nuruna” görä jogapkär tutulýarlar.
“The change of the Sabbath is the sign or mark of the authority of the Romish church. Those who, understanding the claims of the fourth commandment, choose to observe the false sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal sabbath, which has been accepted by the world in the place of the day of God’s appointment.
Şenbe gününiň üýtgedilmegi rim buthanasynyň häkimiýetiniň alamaty ýa-da nyşanydyr. Dördünji tabşyrygyň talaplaryna düşünip, hakyky Şenbäniň ýerine ýalan şenbäni berjaý etmegi saýlanlar, muny diňe şol güýjüň buýrandygy üçin, şol güýje tagzym edýärler. Haýwanyň nyşany papalyk şenbesidir; ol dünýä tarapyndan Hudaýyň bellän gününiň ýerine kabul edilendir.
“No one has yet received the mark of the beast. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit sabbath, and the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast.
“Heniz hiç kimse wagşy haýwanyň nyşanyny almady. Synag wagty entek gelmedi. Rim Katolik ybadatçylary hem muňa degişli bolmak bilen, her bir ybadathanada hakyky mesihiler bardyr. Olar ýagtylygy alyp, dördünji tabşyrygyň borjuny görýänçäler hiç kim höküm edilmeýär. Emma galp sabaty mejbury edýän permanyň çykaryljak wagtynda, üçünji perişdäniň beýik sesi adamlary wagşy haýwana we onuň şekiline sežde etmekden duýduryş bereninde, ýalan bilen hakykatyň arasyndaky serhet aç-açan çekiler. Şonda hem-de henizem kanunbozujylykda dowam edýänler wagşy haýwanyň nyşanyny alarlar.
“With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Manuscript 51, 1899.
“Çalt ädimler bilen biz bu döwre golaýlaşýarys. Protestant ybadathanalary ýalan dini goldamak üçin dünýewi häkimiýet bilen birleşenlerinde, olaryň ata-babalary hut şoňa garşy durandyklary üçin iň gazaply yzarlamalara döz gelipdiler, şonda papalyk sabady ybadathana bilen döwletiň birleşen ygtyýary arkaly mejbury giriziler. Milli imandan dänme bolar, ol bolsa diňe milli weýrançylyk bilen tamamlanar.” Manuscript 51, 1899.
At the Sunday law the only people held accountable for the light of the third angel is Seventh-day Adventists, for it is only then that those outside of Adventism will have the test of the third angel presented to them. The “many” overthrown at the Sunday law are Laodicean Adventists, for “judgment begins at the house of God.”
Ýekşenbe kanuny döwründe diňe üçünji perişdäniň nurunyň öňünde jogapkär tutuljaklar Ýedinji-gün Adventistleridir, çünki diňe şol wagt Adventizmden daşardaky adamlara üçünji perişdäniň synagy hödürlener. Ýekşenbe kanuny döwründe ýykylyp giden “köpler” Laodikiýaly Adventistlerdir, çünki “hökmüň başlangyjy Hudaýyň öýünden bolýar.”
So the last shall be first, and the first last: for many be called, but few chosen. Matthew 20:16.
Şeýlelikde, soňkular ilkinjiler bolar, ilkinjiler hem soňkular: çünki köpüsi çagyrylandyr, ýöne saýlanan azdyr. Matta 20:16.
Isaiah is a “sign and a wonder” for Egypt and Ethiopia concerning the papacies progressive conquering of the world. Egypt is the United Nations; Ethiopia is the United States and Assyria is the papacy. In the setting of that prophetic history Isaiah begins to set forth a series of prophecies of doom. Chapter twenty-two is about the Laodiceans that are overthrown at the Sunday law and the Philadelphians that call “Edom, Moab and the chief of the children of Ammon” out of Babylon.
Işaýa Müsür we Efiopiýa üçin papalygyň dünýäni barha basyp alşy babatda “alamat hem gudratdyr”. Müsür Birleşen Milletler Guramasydyr; Efiopiýa Amerikanyň Birleşen Ştatlarydyr, Aşur bolsa papalykdyr. Şol pygamberlik taryhynyň şertlerinde Işaýa heläkçilik baradaky pygamberlikleriň bir toparyny beýan edip başlamaga girişýär. Ýigrimi ikinji bap ýekşenbe kanuny wagtynda ýykylyp taşlanýan Laodikýalylar we “Edomy, Moaby hem Ammonyň ogullarynyň başlylaryny” Wawilondan çagyrýan Filadelfiýalylar hakyndadyr.
Laodicean Adventism lacks the necessary character to be saved, and they are spewed out of the mouth of the Lord at the Sunday law. I note this fact, only to emphasize the next point. Isaiah twenty-two represents another reason that Laodicea is lost, for the prophecy of doom is against the valley of “vision.” There are two primary Hebrew words that are translated as “vision.” One represents the prophetic sequence of events and the other represents a vision of Christ. One is external to the church and the other is internal to the church. The word in chapter twenty-two is the vision representing prophetic events, and it is the same word translated as “vision” in the book of Proverbs.
Laodikeli Adventizm halas bolmak üçin zerur häsiýete eýe däldir, we olar Ýekşenbe kanuny wagtynda Rebbiň agzyndan çykarylyp taşlanýar. Men bu hakykaty diňe indiki pikiri nygtamak üçin belleýärin. Işaýa ýigrimi iki Laodikiýanyň näme üçin ýitirilýändiginiň başga bir sebäbini görkezýär, çünki heläkçilik baradaky pygamberlik “wahy” jülgesine garşy aýdylýar. “Wahy” diýip terjime edilýän iki sany esasy ýewreý sözi bar. Olaryň biri wakalaryň pygamberlik tertibini aňladýar, beýlekisi bolsa Mesih baradaky wahyny aňladýar. Birisi ýygnakdan daşardadyr, beýlekisi bolsa ýygnagyň içindedir. Ýigrimi ikinji bapdaky söz pygamberlik wakalaryny aňladýan wahydyr, we ol Süleýmanyň tymsallary kitabynda “wahy” diýip terjime edilen şol bir sözdür.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Görüş bolmadyk ýerde halk heläk bolýar; emma kanuny berjaý edýän nähili bagtlydyr. Süleýmanyň tymsallary 29:18.
The “burden of the valley of vision” is the prophecy identifying two classes of worshippers in God’s church at the end of the world. One class represented by Shebna is Laodicea and the other class is Philadelphia represented by Eliakim the son of Hilkiah. The distinction between the two classes in the chapter is of course the same distinction as the parable of the ten virgins. One class has the oil at midnight and the other class does not. The “oil” as a symbol represents different truths depending on the context where it is found, but in Isaiah twenty-two the “oil” of the ten virgins is represented by the word “vision.” One class has the “oil” the other does not.
“Görüş jülgesiniň ýüki” dünýäniň ahyrynda Hudaýyň ybadathanasyndaky iki görnüş ybadat edijini kesgitleýän pygamberlikdir. Şebna bilen görkezilen bir synp Laodikýa, beýleki synp bolsa Hilkiýanyň ogly Eliakim bilen görkezilen Filadelfiýadyr. Babyň içindäki bu iki synpyň arasyndaky tapawut, elbetde, on gyz baradaky tymsaldaky şol bir tapawutdyr. Bir synp ýary gije ýag bilen üpjün edilendir, beýleki synp bolsa däl. “Ýag” nyşan hökmünde, duş gelýän mazmunyna görä, dürli hakykatlary aňladýar, emma Işaýa ýigrimi ikide on gyzyň “ýagy” “görüş” sözi bilen görkezilýär. Bir synpda “ýag” bar, beýleki synpda bolsa ýok.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Bütin ýeriň Rebbiň ýanynda duran mesh edilenler, bir wagtlar Şeýtana örtüji kerup hökmünde berlen orna eýedirler. Öz tagtyny gurşap alan mukaddes jandarlaryň üsti bilen Reb ýer ýüzüniň ýaşaýjylary bilen üznüksiz aragatnaşygy dowam etdirýär. Altyn ýag Hudaýyň imanlylaryň çyralarynyň ýanyp durmagy, ýalpyldap sönüp gitmezligi üçin olary üpjün edýän merhemetini aňladýar. Eger bu mukaddes ýag Hudaýyň Ruhunyň habarlarynda gökden guýulmaýan bolsa, şonda ýamanlygyň güýçleri adamlaryň üstünden doly gözegçilik ederdi.
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
Hudaý bize iberýän habarlaryny kabul etmedigimizde, Onuň hormaty kemsidilýär. Şeýlelikde, biz Onuň garaňkylykda bolanlara ýetirilmegi üçin janymyza guýjak bolýan altyn ýagyny ret edýäris. «Ine, güýew gelýär; Ony garşylamaga çykyň» diýen çagyryş gelende, mukaddes ýagdan paý almadyk, ýüreklerinde Mesihiň merhemetini eziz tutmadyk adamlar akmak gyzlar ýaly özleriniň Rebbini garşylamaga taýýar däldiklerini görerler. Olarda ýag almak güýji özlerinden ýokdur, olaryň durmuşlary bolsa weýran bolar. Emma Hudaýyň Mukaddes Ruhy soralýan bolsa, eger biz Musanyň edişi ýaly: «Maňa Öz şöhratyňy görkez» diýip ýalbaryp dileg edýän bolsak, Hudaýyň söýgüsi ýüreklerimize döküler. Altyn turbalaryň üsti bilen şol altyn ýag bize ýetiriler. «Goşunlaryň Rebbi diýýär: güýç bilen däl, gudrat bilen däl, eýsem Meniň Ruhum bilen.» Dogrulyk Gününiň nurly şöhlelerini kabul etmek arkaly, Hudaýyň çagalary dünýäde yşyklar ýaly şöhle saçarlar». Review and Herald, July 20, 1897.
The spirits of the prophets agree with one another, and Zechariah’s two anointed ones are also the two witnesses of Revelation eleven.
Pygamberleriň ruhlary biri-biri bilen ylalaşýar, we Zekerýanyň iki mesih edilen adamlary hem Ylham kitabynyň on birinji babyndaky iki şaýadydyr.
“Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament. Both are important testimonies to the origin and perpetuity of the law of God. Both are witnesses also to the plan of salvation. The types, sacrifices, and prophecies of the Old Testament point forward to a Saviour to come. The Gospels and Epistles of the New Testament tell of a Saviour who has come in the exact manner foretold by type and prophecy.” The Great Controversy, 267.
“Pygamber iki şaýat barada mundan beýläk şeýle diýýär: ‘Bular ýer ýüzüniň Hudaýynyň huzurynda duran iki zeýtun agajy we iki şemdandyr.’ ‘Seniň sözüň,’ diýip mezmurçy aýdýar, ‘aýaklaryma çyra, ýoluma nurdur.’ Ylham 11:4; Zebur 119:105. Iki şaýat Köne Äht bilen Täze Ähtiň Mukaddes Ýazgylaryny aňladýar. Bularyň ikisi hem Hudaýyň kanunynyň gelip çykyşyna we ebediligine degişli möhüm şaýatlykdyr. Şeýle hem olaryň ikisi gutulyş meýilnamasyna şaýatlyk edýär. Köne Ähtiň nusgalary, gurbanlyklary we pygamberlikleri geljek Halasgärä işaret edýär. Täze Ähtiň Hoş Habarlary we Resullaryň Hatlary bolsa nusga we pygamberlik arkaly öňünden habar berlişi ýaly, şol takyk görnüşde gelen Halasgär barada habar berýär.” Beýik Jedel, 267.
Zechariah’s two anointed ones represent the communication process that is illustrated in Revelation chapter one. The “oil” which is the prophetic “vision” of historical events is conveyed through the Old and New Testaments. In Revelation eleven these two witnesses are identified by context as Moses and Elijah. Moses and Elijah are a symbol unto themselves.
Zekerýanyň iki mesihleneni Vahý kitabynyň birinji babynda görkezilen habar beriş işini aňladýar. Taryhy wakalaryň pygamberlik “görünişi” bolan “ýag” Köne we Täze Ähtleriň üsti bilen ýetirilýär. Vahý kitabynyň on birinji babynda bu iki şaýat kontekst boýunça Musa we Ylýas diýip tanadylýar. Musa bilen Ylýas öz-özlerinden bir nyşandyr.
When represented together as at the Mount of Transfiguration or Revelation eleven they are symbols of two different truths. At the mount they represent the martyrs during the Sunday law crisis and the one hundred and forty-four thousand, whereas in Revelation eleven they represent the Old and New Testaments. But for Adventism they represent even more. The two witnesses for the Jews were the “law and the prophets” representing the Old Testament, and the two witnesses for Christians were the Old and New Testaments, but for Adventism the two witnesses are the word of God and the testimony of Jesus. This is why John was in Patmos.
Olar Üýtgeşme Dagyndaky ýa-da Ylham on birinji bapdaky ýaly bilelikde görkezilende, iki dürli hakykatyň nyşanlarydyr. Dagda olar Ýekşenbe kanuny döwründäki şehitleri we ýüz kyrk dört müňi aňladýarlar, emma Ylham on birinji bapda olar Köne we Täze Ähtleri aňladýarlar. Emma Adventizm üçin olar mundan-da köp zady aňladýar. Ýahudylar üçin iki şaýat Köne Ähti aňladýan “kanun we pygamberler”di, hristianlar üçin iki şaýat bolsa Köne we Täze Ähtlerdi, emma Adventizm üçin iki şaýat Hudaýyň Sözi we Isanyň şaýatlygydyr. Şonuň üçin Ýahýa Patmosdady.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.
Men hem siziň doganyňyz, hem-de Isa Mesihiň muşakgatynda, patyşalygynda we sabyrlylygynda ýoldaşyňyz bolan Ýohanna, Hudaýyň sözi we Isa Mesihiň şaýatlygy üçin Patmos diýlip atlandyrylýan adada idim. Ylham 1:9.
In Isaiah twenty-two the two witnesses of Moses and Elijah are represented, though it can only be recognized if you apply the principle of Alpha and Omega to the chapter. Consider where Jesus started His explanation of the “vision” of prophetic events to His disciples on the road to Emmaus.
Işaýa ýigrimi ikinji bapda Musanyň we Ylýasyň iki şaýady şekillendirilýär, emma muny diňe Alfa we Omega ýörelgesini şol bapa ulananyňda tanap bolýar. Isanyň Emmaua barýan ýolda şägirtlerine pygamberlik wakalarynyň “görüşini” düşündirip başlamagynyň nireden bolandygyny göz öňünde tutuň.
“Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself.” Desire of Ages, 796.
“Mesihi Mukaddes Kitabyň taryhynyň hut Alfa bolan Musadan başlap, ähli Ýazgylarda Özi baradaky zatlary düşündirdi.” Asyrlaryň Arzuwy, 796.
Elijah is the prophet that appears before the great and dreadful day of the Lord, with a message based upon the principle of Alpha and Omega, turning the hearts of the fathers (alpha) unto the children (omega). Moses and Elijah represent the alpha and omega of Bible prophecy. If you can hear it Moses was William Miller. Both Moses and Miller died, and both were identified by inspiration as saved. Moses is of course resurrected right after his death, but angels are waiting around the grave of Miller until his resurrection. Elijah represents the last messenger before the coming of the great and dreadful day of the Lord.
Beýik we elhenç Reb gününiň öňüsyrasynda görünýän pygamber Ylýasdyr; onuň habary Alfa we Omega ýörelgesine esaslanýar we atalaryň (alfa) ýüreklerini çagalara (omega) tarap öwürýär. Musa bilen Ylýas Mukaddes Kitap pygamberliginiň alfa we omegasyndyr. Eger muny eşidip bilseňiz, Musa William Millerdi. Musa bilen Milleriň ikisi-de öldi, we ikisi-de ylham arkaly halas bolanlar hökmünde tanaldy. Elbetde, Musa ölüminden dessine soň direldildi, emma Milleriň guburynyň daşynda onuň direljek wagtyna çenli perişdeler garaşýarlar. Ylýas Rebbiň beýik we elhenç gününiň gelmeginiň öňündäki iň soňky ilçini aňladýar.
“The Jews tried to stop the proclamation of the message that had been predicted in the Word of God; but prophecy must be fulfilled. The Lord says, ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord’ (Malachi 4:5). Somebody is to come in the spirit and power of Elijah, and when he appears, men may say, ‘You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message.’
Ýahudylar Hudaýyň Sözünde öňünden aýdylyp berlen habaryň wagyz edilmegini saklamaga synanyşdylar; emma pygamberlik ýerine ýetirilmelidir. Reb şeýle diýýär: “Ine, Rebbiň beýik we gorkunç güni gelmezinden öň, Men size pygamber Ylýasy ibererin” (Malachi 4:5). Kimdir biri Ylýas ruhunda we gudratynda gelmelidir, ol peýda bolanda bolsa, adamlar: “Sen aşa hyjuwly, sen Mukaddes Ýazgylary dogry düşündirmeýärsiň. Habarňy nädip öwretmelidigiňi saňa aýdyp bereýin” diýip bilerler.
“There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth, Jesus said to His disciples, ‘I have yet many things to say unto you, but ye cannot bear them now’ ( John 16:12). They were not in a condition to appreciate sacred and eternal things; but Jesus promised to send the Comforter, who would teach them all things, and bring all things to their remembrance, whatsoever He had said unto them. Brethren, we must not put our dependence in man. ‘Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?’ (Isaiah 2:22). You must hang your helpless souls upon Jesus. It does not become us to drink from the fountain of the valley, when there is a fountain in the mountain. Let us leave the lower streams; let us come to the higher springs. If there is a point of truth that you do not understand, upon which you do not agree, investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s Word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of Heaven guide you into all truth.” Selected Messages, book 1, 412.
“Hudaýyň işi bilen adamyň işiniň arasyndaky tapawudy saýgaryp bilmeýänler kän. Men hakykaty Hudaýyň maňa berşi ýaly aýtjak we häzir şuny aýdýaryn: eger siz kemçilik gözlemegi, tersleşik ruhuny dowam etdirseňiz, hiç wagt hakykaty bilmersiňiz. Isa Öz şägirtlerine şeýle diýdi: ‘Size aýtjak zatlarym heniz köp, emma siz olary häzir göterip bilmersiňiz’ (Ýahýa 16:12). Olar mukaddes we ebedi zatlara gadyryny biljek ýagdaýda däldiler; ýöne Isa Teselli Berijini iberjekdigini wada berdi; Ol olara ähli zatlary öwreder we Özleriniň olara aýdan zatlarynyň hemmesini ýatlaryna salardy. Doganlar, biz ynanjymyzy adama baglamaly däldiris. ‘Dem alşy burnunda bolan adamdan ýüz öwüriň; çünki onuň nähili gadyry bar?’ (Işaýa 2:22). Siz öz ejiz janlaryňyzy Isadan asyp goýmalysyňyz. Dagda çeşme bar wagty jülgedäki bulakdan içmek bize gelişmez. Geliň, pes akymlary terk edeliň; ýokary çeşmelere geleliň. Eger hakykatyň düşünmeýän, ylalaşmaýan bir nokady bar bolsa, derňäň, Ýazgyny Ýazgy bilen deňeşdiriň, hakykatyň şahasyny Hudaýyň Sözüniň känine çuň ornaşdyryň. Siz özüňizi hem-de pikirleriňizi Hudaýyň gurbanlyk sypasyna goýmaly, öňden döreden düşünjeleriňizi taşlamaly we Asmanyň Ruhuna sizi ähli hakykata tarap ýol görkezmäge ýol bermeli.” Selected Messages, 1-nji kitap, 412.
In Isaiah twenty-two Shebna and Eliakim represent the wise and foolish within Adventism at the end of the world when the king of the north is marching upon Jerusalem. Eliakim the son of Hilkiah possessed the “vision,” Shebna didn’t.
Işaýa ýigrimi ikide Şebna bilen Elýakim demirgazygyň patyşasy Iýerusalime garşy ýöriş edýän wagtynda, dünýäniň ahyrynda Adventizmiň içindäki paýhaslylary we akmaklary aňladýar. Hilkiýanyň ogly Elýakim “görüşe” eýe bolupdy, Şebna bolsa däldi.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Ylham bolmadyk ýerde halk heläk bolýar; emma kanuny saklaýan nähili bagtlydyr! Süleýmanyň pähimleri 29:18.
The prophetic message, that is the “vision” of this verse addresses two things. You understand the increase of prophetic light and you live, and if you don’t—you die. If you don’t understand, then you cannot be prepared to keep the Sabbath at the Sunday law test. It will be, “too late.” When Laodicean Adventists are overthrown at the Sunday law, they reject the law because they rejected the “vision of truth.” They have no oil, they do not understand the increase of knowledge that is unsealed just before probation closes.
Pygamberlik habary, ýagny bu aýatyň “görüşi”, iki zada ýüzlenýär. Sen pygamberlik nurunyň artmagyna düşünýärsiň we ýaşaýarsyň, eger düşünmeseň — ölýärsiň. Eger sen düşünmeseň, onda ýekşenbe kanuny synagynda Sabaty saklamaga taýýar bolup bilmersiň. Şonda “örän giç” bolar. Laodikiýaly Adventistler ýekşenbe kanuny wagtynda agdarylanda, olar “hakykat görüşini” ret edenleri üçin kanuny hem ret edýärler. Olarda ýag ýokdur; olar synag möhleti ýapylmazyndan edil öň açylyp görkezilen bilim artşyna düşünmeýärler.
Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Revelation 3:17.
Çünki sen: Men baý, baýlygym artdy, hiç zada mätäç dälin, diýýärsiň; emma özüňiň betbagt, rehim edilmäge mynasyp, garyp, kör we ýalaňaçdigiňi bilmeýärsiň. Ylham 3:17.
Isaiah’s sign is that he walked naked and barefoot for three years. He did so to warn those who would be warned by his prophetic message, that if you do not understand the vision of prophetic events, you will come to the Sunday law and become a captive that is led off in a wretched, miserable, poor, blind and naked condition. Isaiah was a sign and wonder for Isaiah’s history, but more so for the end of the world.
Yşaýanyň alamaty onuň üç ýyllap ýalaňaç we aýakýalaň gezmegidir. Ol muny pygamberlik habary arkaly duýdurylyşa gulak asjaklary duýdurmak üçin etdi: eger siz pygamberlik wakalarynyň görnüşine düşünmeseňiz, onda Ýekşenbe kanunyna gelip, betbagt, biçäre, garyp, kör we ýalaňaç ýagdaýda alnyp gidilýän ýesire öwrülersiňiz. Yşaýa öz döwrüniň taryhy üçin alamat we gudrat boldy, emma has-da dünýäniň ahyry üçin şeýle boldy.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.
Indi bu zatlaryň bary olaryň başyna görelde hökmünde geldi; olar bolsa, älemiň ahyrzamanlary gelip ýetilen biz üçin duýduryş bolsun diýip ýazylanlardyr. 1 Korinfliler 10:11.
In the first five verses of chapter twenty-two Jerusalem, the city of David is identified as a “tumultuous,” “joyous city” that is full of “stirs.” A classic biblical statement that is even employed by worldlings is used in this chapter to represent the “joyful” “tumultuous” city that is full of “stirs,” when those in verse thirteen joyfully say, “let us eat and drink; for tomorrow we shall die.” Yet, though they are joyous, their men are slain, but not with a sword, nor in battle, and therefore Isaiah poses the question, “What aileth thee?”
Ýigrimi ikinji babyň ilkinji bäş aýatynda Dawudyň şäheri bolan Iýerusalim “galmagally”, “şadyýan” we “gozgalaňdan” doly şäher hökmünde tanadylýar. Hatda dünýä adamlary tarapyndan hem ulanylýan nusgawy Mukaddes Kitap beýany bu bapda “şadyýan”, “galmagally” we “gozgalaňdan” doly şäheri aňlatmak üçin ulanylýar; on üçünji aýatda bolanlar şatlyk bilen: “iýeliň, içeliň; çünki ertir öleris” diýýärler. Şeýle-de bolsa, olar şadyýan bolsalar-da, olaryň adamlary gylyç bilenem däl, söweşde-de däl, öldürilýär; şonuň üçin Işaýa: “Saňa näme bolýar?” diýen soragy berýär.
Whatever ails them, it has caused them to go to the housetops. Housetops is a symbol of worshipping the sun, moon and stars, it’s a symbol of spiritualism. Adventism is under a spiritual delusion in the passage.
Olaryň üstüne nähili bela düşen bolsa-da, olary jaýlaryň üçegine çykmaga mejbur etdi. Üçekler güne, aýa we ýyldyzlara sežde etmegiň nyşanydyr; ol spiritizmiň nyşanydyr. Bu parçasynda Adventizm ruhy aldawa sezewar bolýar.
And them that worship the host of heaven upon the housetops; and them that worship and that swear by the Lord, and that swear by Malcham; And them that are turned back from the Lord; and those that have not sought the Lord, nor inquired for him.
Jaýlaryň üstünde gökleriň goşunyna sežde edýänleri; Rebbe sežde edip, Onuň adyndan ant içýänleri, şol bir wagtda hem Malkamyň adyndan ant içýänleri; Rebden ýüz öwrüp yza gaýdanlary; hem-de Rebbi gözlemedik, Ondan sorap-bilmedik bolanlary.
Hold thy peace at the presence of the Lord God: for the day of the Lord is at hand: for the Lord hath prepared a sacrifice, he hath bid his guests. And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit. Zephaniah 1:5–9.
Reb Hökümdar Rebbiň huzurynda dym; çünki Rebbiň güni golaýdyr; çünki Reb bir gurbanlyk taýýarlady, Öz myhmanlaryny çagyrdy. We Rebbiň gurbanlyk güni gelip ýetende, Men begleri, patyşanyň ogullaryny we ýat lybas geýenleriň hemmesini jezalandyraryn. Şol gün Men bosaganyň üstünden bökýänleriň hemmesini-de, hojaýynlarynyň öýlerini zorluk we galplyk bilen doldurýanlary-da jezalandyraryn. Zefanýa 1:5–9.
At the Sunday law crisis Adventism, represented as Jerusalem are in “the valley of vision.” Those who reject the prophetic message represented by the “oil” or “vision” are practicing spiritualism, which is addressed by Paul in Second Thessalonians. There we also find those (Shebna) that received not the love of the truth.
Ýekşenbe güni baradaky kanun krizisinde Iýerusalim hökmünde görkezilen Adventizm “görüniş jülgesinde” ýerleşýär. “Ýag” ýa-da “görüniş” bilen görkezilen pygamberlik habaryny ret edýänler, Pawlusyň Ikinji Selaniklilere hatynda ýüzlenen ruhçulygy amal edýärler. Şol ýerde biz hakykatyň söýgüsini kabul etmedikleriň (Şebna) hem bardygyny görýäris.
And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2: 11, 12.
Şonuň üçin Hudaý olara güýçli azgynlyk iberer, şeýdip olar ýalana ynansynlar: hakykata ynanman, eýsem nadogrylykdan lezzet alanlaryň hemmesi höküm edilsin. 2 Selanikliler 2:11, 12.
Of course, the word “truth” that Paul employs is the Greek word that is taken from the Hebrew word “truth” that is created by combining the three Hebrew letters that represent the Alpha and Omega. The rejection of the “truth” represented as the principle of Alpha and Omega, brings strong delusion upon the Laodiceans, and that delusion is spiritualism.
Elbetde, Pawlusyň ulanan “hakykat” sözi grekçe sözdür; ol bolsa Alfa bilen Omegan y aňladýan üç ýewreý harpynyň birleşdirilmegi bilen emele gelen ýewreýçe “hakykat” sözünden alnandyr. Alfa bilen Omeganyň ýörelgesi hökmünde görkezilen “hakykaty” ret etmek Laodikeýalylaryň üstüne güýçli aldaw getirýär, we şol aldaw ruhçylyktır.
“Says the prophet Isaiah: ‘When they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.’ Isaiah 8:19, 20. If men had been willing to receive the truth so plainly stated in the Scriptures concerning the nature of man and the state of the dead, they would see in the claims and manifestations of spiritualism the working of Satan with power and signs and lying wonders. But rather than yield the liberty so agreeable to the carnal heart, and renounce the sins which they love, multitudes close their eyes to the light and walk straight on, regardless of warnings, while Satan weaves his snares about them, and they become his prey. ‘Because they received not the love of the truth, that they might be saved,’ therefore ‘God shall send them strong delusion, that they should believe a lie.’ 2 Thessalonians 2:10, 11.” The Great Controversy, 559.
“Ine pygamber Işaýa şeýle diýýär: ‘Size: Tanyş ruhlylara, pyşyrdap we müňkürläp gepleýän jadygöýlere ýüz tutuň diýip aýdanda, halk öz Hudaýyna ýüz tutmaly dälmi? Diriler üçin ölülerdenmi soramaly? Kanuna we şaýatlyga ýüz tutuň; eger olar bu söze görä gürlemeýän bolsalar, bu olarda ýagtylygyň ýokdugy üçindir.’ Işaýa 8:19, 20. Eger adamlar Mukaddes Ýazgylarda adamyň tebigaty we ölüleriň ýagdaýy barada şeýle açyk beýan edilen hakykaty kabul etmäge taýýardylar bolsa, onda olar spiritizmiň talaplarynda we ýüze çykyşlarynda Şeýtanyň güýç, alamatlar we ýalan gudratlar bilen edýän işini görerdiler. Emma ten ýüregine şeýle ýaraýan azatlygy terk etmekden we söýýän günälerinden ýüz öwürmekden boýun gaçyryp, köpçülik ýagtylyga gözlerini ýumýar we duýduryşlara parhsyzlykda göni öňe gidýär, şol wagt Şeýtan olaryň daşyna duzaklaryny örýär, olar hem onuň awuna öwrülýärler. ‘Sebäbi olar halas bolmaklary üçin hakykata bolan söýgini kabul etmediler,’ şonuň üçin ‘Hudaý olara ýalana ynansynlar diýip güýçli azaşdyryşy iberer.’ 2 Selanikliler 2:10, 11.” Beýik Göreş, 559.
In Isaiah twenty-two the men of the joyous city are slain, but not by battle or the sword, they are bound together and slain with the leaders who have fled.
Işaýa ýigrimi ikide şatlykly şäheriň adamlary gylyç bilen-de, söweşde-de öldürilmeýär; gaçyp giden ýolbaşçylar bilen bile baglanyp, öldürilýärler.
“If the church pursue a course similar to that of the world, they will share the same fate. Nay, rather, as they have received greater light, their punishment will be greater than that of the impenitent.
Eger ybadathana dünýäniň ýoluna meňzeş bir ýoly yzarlasa, olar hem şol bir ykbaly paýlaşarlar. Ýok, has dogrusy, olar has uly nury kabul edenleri sebäpli, olaryň jezasy toba etmedikleriňkiden-de has agyr bolar.
“We as a people profess to have truth in advance of every other people upon the earth. Then our life and character should be in harmony with such a faith. The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares ‘grow together until the harvest.’” Testimonies, volume 5, 100.
“Biz bir halk hökmünde ýer ýüzündäki beýleki ähli halklardan öň hakykata eýedigimizi ykrar edýäris. Onda biziň durmuşymyz we häsiýetimiz şeýle imana laýyklykda sazlykda bolmalydyr. Adyllaryň gökdäki ammar üçin gymmatly däne desseleri ýaly desselere baglanjak, erbetleriň bolsa soňky beýik günüň otlary üçin haşal otlar ýaly ýygnaljak güni edil öňümizdedir. Emma bugdaý bilen haşal otlar «hasyla çenli bile ösýärler».” Testimonies, 5-nji tom, 100.
The leadership in Isaiah twenty-two has been bound together by “the archers.” Shebna is identified as a leader over the house, and his position will be given to Eliakim, the son of Hilkiah. In Isaiah twenty-two the prophetic message represented by the “vision” of prophetic events has produced two classes of worshippers in Jerusalem as the king of the north approaches. One class is being bound for the heavenly garner and the other for the fires of the last days. What has bound the wicked is “the archers,” which is one of the many symbols of Islam in God’s Word.
Işaya ýigrimi ikidäki ýolbaşçylyk “ýaýçylaryň” üsti bilen birikdirilip baglanypdyr. Şebna öýüň üstünden ýolbaşçy hökmünde kesgitlenýär, we onuň wezipesi Hilkiýanyň ogly Eliakime berler. Işaya ýigrimi ikide pygamberlik wakalarynyň “görünüşi” arkaly aňladylýan pygamberlik habary demirgazygyň patyşasy golaýlaşanda Iýerusalimde ybadat edýänleriň iki toparyny ýüze çykardy. Bir topar asmandaky ammara ýygnalmak üçin, beýlekisi bolsa soňky günleriň oduna baglanyp dur. Erbetleri baglan zat “ýaýçylardyr”; bu bolsa Hudaýyň Sözüniň içinde Yslamy aňladýan köpsanly nyşanlaryň biridir.
And the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished: for the Lord God of Israel hath spoken it. Isaiah 21:17.
Kedaryň ogullarynyň arasynda okçylar sanynyň galanlary, ýagny edermen adamlary azalýar; çünki muny Ysraýylyň Reb Hudaýy aýtdy. Işaýa 21:17.
And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, And Mishma, and Dumah, and Massa, Hadar, and Tema, Jetur, Naphish, and Kedemah: These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations. Genesis 25:13–16.
Ine, Ysmagyň ogullarynyň atlary, olaryň atlaryna görä, nesillerine görä: Ysmagyň ilkinji doglany Nebajot; hem-de Kedar, Adbeýel, Mibsam, Mişma, Duma, Massa, Hadar, Tema, Ýetur, Nafiş we Kedema. Bular Ysmagyň ogullarydyr, ine, olaryň şäherlerine we galalaryna görä atlary şulardyr; öz tirelerine görä on iki beg. Gelip çykyş 25:13–16.
The leadership of Adventism was bound by archers when they rejected the message that Islam attacked the United States on September 11, 2001, in fulfillment of Bible prophecy. The attack on 9/11 was the confirmation of the message that was unsealed in 1989, at the collapse of the Soviet Union. Islam’s attack on 9/11 paralleled August 11, 1840, when a prophecy about Islam being restrained empowered the first angels’ message by confirming Miller’s primary prophetic rule, that a day represented a year. August 11, 1840 was a fulfillment of a predicted event that was based upon the day for a year principle. When it was fulfilled the first angels’ message was carried to every mission station in the world.
Adwentizmiň ýolbaşçylygy 2001-nji ýylyň 11-nji sentýabrynda Yslamyň Mukaddes Kitap pygamberliginiň ýerine ýetmesi hökmünde Amerikanyň Birleşen Ştatlaryna hüjüm edendigi baradaky habary ret edenlerinde, okçylar tarapyndan baglanypdy. 9/11-däki hüjüm 1989-njy ýylda, Sowet Soýuzynyň dargamagy mahalynda, möhüri açylan habaryň tassyknamasy boldy. Yslamyň 9/11-däki hüjümi 1840-njy ýylyň 11-nji awgusty bilen meňzeşdi; şol wagt Yslamyň böwetlenmegi barada bir pygamberlik, Milleriň esasy pygamberlik düzgünini — bir günüň bir ýyly aňladýandygyny — tassyklamak arkaly birinji perişdäniň habaryna kuwwat beripdi. 1840-njy ýylyň 11-nji awgusty bir gün üçin bir ýyl ýörelgesine esaslanan öňünden aýdylan wakanyň ýerine ýetmesi bolupdy. Ol ýerine ýetende, birinji perişdäniň habary dünýäniň ähli missionerlik nokatlaryna ýetirildi.
9/11 confirmed the primary rule of the “vision” given to Adventism to proclaim. That rule is that history repeats. When the day for a year principle was confirmed on August 11, 1840, the mighty angel of Revelation ten descended marking the empowerment of Miller’s judgment hour message, thus typifying when the angel of Revelation eighteen descended on 9/11.
9/11 Adwentizmiň yglan etmegi üçin berlen “görüşiň” baş düzgünini tassyklady. Şol düzgün, taryhyň gaýtalanýandygydyr. Bir gün-bir ýyl ýörelgesi 1840-njy ýylyň 11-nji awgustynda tassyklananda, Ylham kitabynyň onunjy babyndaky gudratly perişde inip, Milleriň höküm sagady baradaky habarynyň güýçlendirilendigini alamatlandyrdy; şeýlelikde bu, 9/11-de Ylham kitabynyň on sekizinji babyndaky perişdäniň inişini öňden alamatlandyrdy.
“How comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Meniň Nýu-Ýorky gelgit tolkuny süpürip äkider diýip aýdan sözüm nireden çykdy? Men muny hiç haçan aýtmadym. Men diňe ol ýerde beýik binalaryň gat-gat bolup göterilip barşyna seredip: ‘Rebbiň ýeri gaty siltäp, aýaga galjak wagty nähili elhenç wakalar bolar!’ diýdim. Şonda Ylham 18:1–3-däki sözler ýerine ýeter. Ylham kitabyndaky on sekizinji babyň tutuşlygy ýer ýüzüne geljek zatlar barada duýduryşdyr. Emma Nýu-Ýorkuň başyna aýratynlykda näme geljekdigi hakynda maňa berlen ýörite ýagtylyk ýok; diňe şony bilýärin: günleriň birinde ol ýerdäki beýik binalar Hudaýyň güýjüniň öwrüp-dönderiji täsiri bilen ýykylar. Maňa berlen ýagtylyga görä, dünýäde heläkçilik bardyr. Rebden gelen bir söz, Onuň kuwwatly güýjüniň bir degşi — we bu ägirt uly gurluşlar ýykylar. Elhençligini göz öňüne-de getirip bilmejek wakalar bolar.” Review and Herald, July 5, 1906.
There is of course much more to say about Islam, but Shebna represents those who reject the “vision” of prophetic history that is based upon the repetition of history, accompanied with the primary truth of the repetition of history—that the beginning of a thing illustrates the end of a thing. The restraint of Islam on August 11, 1840 brought the angel of Revelation ten down and the release of Islam on 9/11 brought the angel of Revelation eighteen down.
Elbetde, Yslam hakynda aýdara zat köp, emma Şebna taryhyň gaýtalanmagyna esaslanýan pygamberlik taryhynyň “görnişini” ret edýänleri, şeýle hem taryhyň gaýtalanmagynyň esasy hakykaty bilen bile bolanlary görkezýär — ýagny bir zadyň başlangyjy onuň ahyryny suratlandyrýar. 1840-njy ýylyň 11-nji awgustynda Yslamyň saklanyp galmagy Ylham kitaby onunjy bapdaky perişdäni aşak getirdi, 9/11-de bolsa Yslamyň goýberilmegi Ylham kitaby on sekizinji bapdaky perişdäni aşak getirdi.
And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Then shall they cry unto the Lord, but he will not hear them: he will even hide his face from them at that time, as they have behaved themselves ill in their doings. Thus saith the Lord concerning the prophets that make my people err, that bite with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him. Therefore night shall be unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets, and the day shall be dark over them. Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover their lips; for there is no answer of God. But truly I am full of power by the spirit of the Lord, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin. Hear this, I pray you, ye heads of the house of Jacob, and princes of the house of Israel, that abhor judgment, and pervert all equity. They build up Zion with blood, and Jerusalem with iniquity. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the Lord, and say, Is not the Lord among us? none evil can come upon us. Micah 3:1–11.
Men şeýle diýdim: Eşidiň, haýyş edýärin, eý Ýakubyň baştutanlary, eý Ysraýyl öýüniň serdarlary; hökmi bilmek size degişli dälmi? Siz ýagşyny ýigrenýärsiňiz, ýamany bolsa söýýärsiňiz; adamlaryň derisini olaryň üstünden sypyryp alýarsyňyz, etini bolsa süňklerinden goparýarsyňyz; halkymyň etini hem iýýärsiňiz, derisini olaryň üstünden soýup alýarsyňyz; süňklerini döwýärsiňiz, olary gazan üçin ýaly döwüp-doğraýarsyňyz, gazanyň içindäki et ýaly. Şonda olar Rebbe zaryn aglarlar, emma Ol olary eşitmez; öz işlerinde ýamanlyk edişleri sebäpli, şol wagtda Ol Öz ýüzüni olardan gizlär. Öz dişleri bilen dişläp: «Parahatlyk» diýip gygyryp, halkymy azaşdyrýan pygamberler hakynda Reb şeýle diýýär: agzyna bir zat goýulmasa, olar oňa garşy uruş taýýarlaýarlar. Şonuň üçin size gije geler, şonda görnüş görmersiňiz; size garaňkylyk çöker, şonda pal açyp bilmersiňiz; pygamberleriň üstünden gün batar, olaryň üstüne gündiz garaňky bolar. Şonda görüjiler utanarlar, palçylar aljyrarlar; hawa, olaryň hemmesi dodaklaryny örterler, çünki Hudaýdan jogap ýokdur. Emma men hakykatdan hem Rebbiň Ruhy bilen güýjüň, hökümiň we gudratyň dolulygyndadyryn, Ýakuba onuň boýun towlanyşygyny, Ysraýyla bolsa onuň günäsini yglan etmek üçin. Muny eşidiň, haýyş edýärin, eý Ýakub öýüniň baştutanlary, eý Ysraýyl öýüniň serdarlary, siz hökümden ýigrenýänler we ähli dogrulygy ýoýýanlar. Olar Siony gan bilen, Iýerusalimi bolsa nähaklyk bilen gurýarlar. Onuň baştutanlary para üçin höküm edýärler, onuň ruhanylary hak üçin öwredýärler, onuň pygamberleri pul üçin pal açýarlar; şonda-da olar Rebbe daýanýarlar we: «Reb aramyzda dälmi? Başymyza hiç bir bela gelmez» diýýärler. Mika 3:1–11.
And the multitude of all the nations that fight against Ariel [Jerusalem], even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision. It shall even be as when an hungry man dreameth, and, behold, he eateth; but he awaketh, and his soul is empty: or as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and, behold, he is faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against mount Zion. Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:7–16.
Ariýele [Iýerusalime] garşy söweşýän ähli milletleriň mähellesi, hatda oňa, onuň berkitmesine garşy söweşýänleriň we ony gysnaýanlaryň hemmesi gijeki görnüşiň düýşi ýaly bolar. Bu aç adam düýş görüp, ynha, iýýär; emma oýananda onuň içi boş bolýar; ýa-da suwsan adam düýş görüp, ynha, içýär; emma oýananda, ynha, tapdan düşen bolýar, onuň janynyň işdäsi bolýar — Sion dagyna garşy söweşýän ähli milletleriň mähellesi hem şeýle bolar. Saklanyň-da haýran galyň; gygyryň-da perýat ediň: olar serhoşdyrlar, emma şerapdan däl; ysgynsyz ýöreýärler, emma güýçli içgiden däl. Çünki Reb siziň üstüňize çuň ukusyň ruhuny dökdi we gözleriňizi ýumdy; pygamberleri we siziň baştutanlaryňyzy, görüjileri Ol örtdi. Bütin görnüş bolsa siziň üçin möhürlenen kitabyň sözleri ýaly boldy; ony sowatly birine berip: «Muny okaýyşsyňa haýyş edýärin» diýýärler, ol bolsa: «Başaramok, çünki ol möhürlenendir» diýýär. Kitap sowatsyz birine hem berlip: «Muny okaýyşsyňa haýyş edýärin» diýilýär, ol bolsa: «Men sowatly däl» diýýär. Şonuň üçin Reb şeýle diýdi: «Bu halk maňa agzy bilen golaýlaşýar, dodaklary bilen maňa hormat edýär, emma ýüregini Menden uzaklaşdyrdy, hem-de olaryň Maňa bolan gorkusy ynsanlaryň buýrugy bilen öwredilendir; şonuň üçin, ynha, Men bu halkyň arasynda geň bir işi, hakykatdan-da geň we täsin bir işi etmäge dowam ederin; çünki olaryň akyldarlarynyň paýhasy ýok bolar, olaryň düşünjeli adamlarynyň düşünjesi gizlener. Maslahatlaryny Rebden çuň gizlemäge çalyşýanlara, işleri garaňkylykda bolup: “Bizi kim görýär?” we “Bizi kim bilýär?” diýýänlere waý! Siziň hemme zady tersine öwürmegiňiz küýzäniň palçygy ýaly hasap edilmelimi? Çünki ýasalan zat ony ýasana barada: “Ol meni ýasamadı” diýermi? Ýa-da şekillendirilen zat ony şekillendirene: “Onuň düşünjesi ýokdy” diýermi?» Işaýa 29:7–16.
The valley of vision, according to Isaiah is “a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains.” Isaiah therefore weeps bitterly, just as did Jesus.
Yşaýa görä, görýänlik jülgesi “Hökmürowan Reb tarapyndan görýänlik jülgesinde bela güni, basgylanyp ezilme güni, aljyraňňylyk güni, diwarlaryň ýykylmagy we daglara tarap perýat edilmegi”dir. Şonuň üçin Yşaýa Isa ýaly ajy gözýaş dökýär.
“The tears of Jesus were not in anticipation of His own suffering. Just before Him was Gethsemane, where soon the horror of a great darkness would overshadow Him. The sheepgate also was in sight, through which for centuries the beasts for sacrificial offerings had been led. This gate was soon to open for Him, the great Antitype, toward whose sacrifice for the sins of the world all these offerings had pointed. Nearby was Calvary, the scene of His approaching agony. Yet it was not because of these reminders of His cruel death that the Redeemer wept and groaned in anguish of spirit. His was no selfish sorrow. The thought of His own agony did not intimidate that noble, self-sacrificing soul. It was the sight of Jerusalem that pierced the heart of Jesus—Jerusalem that had rejected the Son of God and scorned His love, that refused to be convinced by His mighty miracles, and was about to take His life. He saw what she was in her guilt of rejecting her Redeemer, and what she might have been had she accepted Him who alone could heal her wound. He had come to save her; how could He give her up?
Isanyň gözýaşlary Öz başyna geljek jebir-jepalar üçin öňünden dökülmändi. Onuň öňünde Getsemani durýardy; tiz wagtda uly bir garaňkylygyň elhençligi Ony gaplap aljakdy. Şeýle hem gurbanlyk üçin getirilýän haýwanlaryň asyrlaryň dowamynda sürlüp geçirilýän Goýun derwezesi hem görünýärdi. Bu derweze tiz wagtda dünýäniň günäleri üçin ediljek gurbanlyga bu gurbanlyklaryň ählisiniň yşarat edip gelen beýik Antitipi bolan Onuň öňünde açyljakdy. Ýakyn ýerde bolsa Onuň golaýlap gelýän jebir-jepasynyň sahnasy bolan Golgota bardy. Şeýle-de bolsa, Halasgär ruhy iztirap bilen aglap, iňňildäp duran mahaly, bu zalym ölümüni ýatladýan zatlar sebäpli aglamady. Onuň gaýgysy özüňi oýlaýan bir gaýgy däldi. Öz başyna düşjek jebir-jepanyň pikiri şol asylly, özüni gurban edýän jany gorkuzmady. Isanyň ýüregini deşen zat Iýerusalimiň görnüşidi — Hudaýyň Ogluny ret eden we Onuň söýgüsini äsgermezlik bilen kemsiden, Onuň kuwwatly gudratlary arkaly ynandyrılmakdan ýüz öwren we häzir Onuň janyny almaga taýynlanan Iýerusalimiň. Ol onuň, Öz Halasgärini ret etmek günäsindäki ýagdaýynyň nähilidigini hem-de ýarasyny diňe Özünden başga hiç kim sagaldyp bilmejek Bolany kabul eden bolsady, nähili bolup biljekdigini gördi. Ol ony halas etmäge gelipdi; Onda nädip ondan ýüz öwrüp bilerdi?
“Israel had been a favored people; God had made their temple His habitation; it was ‘beautiful for situation, the joy of the whole earth.’ Psalm 48:2. The record of more than a thousand years of Christ’s guardian care and tender love, such as a father bears his only child, was there. In that temple the prophets had uttered their solemn warnings. There had the burning censers waved, while incense, mingled with the prayers of the worshipers, had ascended to God. There the blood of beasts had flowed, typical of the blood of Christ. There Jehovah had manifested His glory above the mercy seat. There the priests had officiated, and the pomp of symbol and ceremony had gone on for ages. But all this must have an end.
Ysraýyl saýlanan halkdy; Hudaý olaryň ybadathanasyny Öz mesgeni edipdi; ol «ýerleşişi bilen gözel, bütin ýeriň şatlygy»dy. Zebur 48:2. Mesihiň goragly hossarlygynyň we atanyň ýeke-täk perzendine edýän söýgüsi deýin näzik mähriniň müň ýyldan hem gowrak taryhy şol ýerde durdy. Şol ybadathanada pygamberler özleriniň çynlakaý duýduryşlaryny aýdypdylar. Şol ýerde ýanýan buhurdanlar bulgalanyp, ybadat edýänleriň doga-dilegleri bilen garyşan hoşboý ys Hudaýa galypdy. Şol ýerde Mesihiň ganyny alamatlandyrýan mallaryň gany akypdy. Şol ýerde Reb merhemet kürsüsiniň üstünde Öz şöhratyny aýan edipdi. Şol ýerde ruhanylar gulluk edipdiler, alamatyň we däp-dessuryň dabarasy asyrlar boýy dowam edipdi. Emma bularyň hemmesi soňlanmalydy.
“Jesus raised His hand,—that had so often blessed the sick and suffering,—and waving it toward the doomed city, in broken utterances of grief exclaimed: ‘If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace!—’ Here the Saviour paused, and left unsaid what might have been the condition of Jerusalem had she accepted the help that God desired to give her,—the gift of His beloved Son. If Jerusalem had known what it was her privilege to know, and had heeded the light which Heaven had sent her, she might have stood forth in the pride of prosperity, the queen of kingdoms, free in the strength of her God-given power. There would have been no armed soldiers standing at her gates, no Roman banners waving from her walls. The glorious destiny that might have blessed Jerusalem had she accepted her Redeemer rose before the Son of God. He saw that she might through Him have been healed of her grievous malady, liberated from bondage, and established as the mighty metropolis of the earth. From her walls the dove of peace would have gone forth to all nations. She would have been the world’s diadem of glory.
Isa elini ýokary galdyrdy — ol el näsaglary we ejir çekýänleri näçe gezek ak pata bilen mübäreklemişdi — we ony heläkçilige höküm edilen şähere tarap silkende, gaýgy-gamdan bölünen sözler bilen şeýle diýip seslendi: «Sen-de, iň bolmanda şu seniň günüňde, seniň parahatçylygyň bilen bagly zatlary bilenäýen bolsaň! —» Bu ýerde Halasgär säginip galdy we Iýerusalim Hudaýyň oňa bermek isleýän kömegini — Onuň söýgüli Oglunyň peşgeşini — kabul eden bolanlygynda onuň ýagdaýynyň nähili bolup biljekdigini aýdylman goýdy. Eger Iýerusalim bilmegi onuň artykmaçlygy bolan zady bilen we Asmanyň oňa iberen nuruna gulak asan bolsady, onda ol abatçylygyň buýsanjy içinde, patyşalyklaryň şa zenany bolup, Hudaý tarapyndan berlen gudratynyň güýjünde azat halda öňe çykar edi. Onuň derwezelerinde ýaragly esgerler durmazdy, diwarlarynyň üstünde Rim baýdaklary pasyrdamazdy. Eger Iýerusalim öz Halasgärini kabul eden bolsady, ony bereketlendirip biljek şöhratly ykbal Hudaý Oglunyň öňünde janlandy. Ol, Onuň arkaly, onuň agyr keselinden saplanyp, gulçulykdan azat edilip, ýeriň kuwwatly paýtagty hökmünde berkidilip bilinjekdigini gördi. Onuň diwarlaryndan parahatçylyk kepderisi ähli milletlere tarap uçup giderdi. Ol dünýäniň şöhrat täji bolardy.
“But the bright picture of what Jerusalem might have been fades from the Saviour’s sight. He realizes what she now is under the Roman yoke, bearing the frown of God, doomed to His retributive judgment. He takes up the broken thread of His lamentation: ‘But now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.’
“Emma halasgär Iýerusalimiň nähili bolup biljekdiginiň ýagty keşbi Halasgäriň nazaryndan solýar. Ol onuň häzir Rim boýuntyrygy astynda nämedigine, Hudaýyň gaharyny çekip, Onuň jogap gaýtaryjy hökümine höküm edilendigine düşünýär. Ol Öz agysynyň üzlen sapagyny täzeden alýar: ‘Emma indi bular seniň gözüňden ýaşyryldy. Çünki seniň üstüňe günler geler, duşmanlaryň seniň daşyňa garym gazyp, seni töwerekleýin gabap alarlar hem-de seni her tarapdan gabawda saklarlar, seni hem içiňdäki çagalaryňy ýer bilen deňleşdirerler; sende daşyň üstünde daş goýmazlar; sebäbi sen özüňe gelen zyýarat wagtyny tanamadyň.’
“Christ came to save Jerusalem with her children; but Pharisaical pride, hypocrisy, jealousy, and malice had prevented Him from accomplishing His purpose. Jesus knew the terrible retribution which would be visited upon the doomed city. He saw Jerusalem encompassed with armies, the besieged inhabitants driven to starvation and death, mothers feeding upon the dead bodies of their own children, and both parents and children snatching the last morsel of food from one another, natural affection being destroyed by the gnawing pangs of hunger. He saw that the stubbornness of the Jews, as evinced in their rejection of His salvation, would also lead them to refuse submission to the invading armies. He beheld Calvary, on which He was to be lifted up, set with crosses as thickly as forest trees. He saw the wretched inhabitants suffering torture on the rack and by crucifixion, the beautiful palaces destroyed, the temple in ruins, and of its massive walls not one stone left upon another, while the city was plowed like a field. Well might the Saviour weep in agony in view of that fearful scene.
Mesih Ýerusalimi öz çagalary bilen bilelikde halas etmäge geldi; emma fariseýçe buýsanç, ikiýüzlülik, göriplik we ýaman niýet Onuň maksadyny amala aşyrmagyna päsgel berdi. Isa höküm edilen şol şäheriň başyna injek elhenç jezany bilýärdi. Ol Ýerusalimi goşunlaryň gabawyna alandygyny, gabaw astynda galan ýaşaýjylaryň açlykdan we ölümden heläk bolýandygyny, eneleriň öz çagalarynyň jesetleri bilen iýmitlenýändigini, ene-atalar bilen çagalaryň biri-birinden soňky döwüm çöregi talap alýandygyny, açlygyň kemiriji jebirleri sebäpli tebigy mähriň ýok bolup barýandygyny görýärdi. Ol ýewreýleriň, Onuň getiren gutulyşyny ret etmekde aýan bolan tekepbirliginiň, çozup gelen goşunlara-da boýun egmekden ýüz öwürmegine alyp barjakdygyny görýärdi. Ol Özüniň ýokary galdyryljak Kalwariýasyny, tokaý agaçlary deýin dykyz hatar-hatar haçlar bilen doly halda görýärdi. Ol betbagt ýaşaýjylaryň gynamalarda we haça çüýlenmek arkaly ejir çekýändigini, ajaýyp köşkleriň ýumrulandygyny, ybadathananyň harabalyga öwrülendigini, onuň ägirt diwarlarynyň bolsa biri-biriniň üstünde bir daş hem galman ýykylandygyny, şäheriň bolsa ekin meýdany ýaly sürlüp çykarylandygyny görýärdi. Şol elhenç sahnany öňünden görüp, Halasgär agyry içinde göz ýaş dökmäge doly esaslydy.
“Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!” Desire of Ages, 576–578.
“Iýerusalim Onuň aladasynyň perzendi bolupdy, ýoldan çykan oglunyň üstünde näzik bir atanyň hasrat çekşi ýaly, Isa-da söýgüli şäheriň üstünde aglady. Seni nädip taşlaýyn? Seni heläge tabşyrylan halda nädip göreýin? Seniň günäniň käsesini doldurmagyň üçin seni goýbermelimi? Bir jan şeýle gymmatlydyr welin, onuň bilen deňeşdirilende dünýäler ähmiýetsizlige gark bolýar; emma bu ýerde tutuş bir milletiň ýitirilmegi öňde durdy. Günbatar ufkuna egilip barýan çalt gün asmanda gözden ýiten pursady, Iýerusalimiň merhemet güni tamamlanardy. Ýöriş Zeýtun dagynyň gerşinde säginip duran mahaly, Iýerusalimiň toba etmegi üçin heniz gijä galynmandy. Merhemet perişdesi şol wagt adalatyň we tiz ýetip gelýän hökümüň ornuny bermek üçin altyn tagtdan aşak inmäge ganatlaryny epleýärdi. Emma Mesihiň söýgüden doly beýik ýüregi, Onuň merhemetlerini äsgermezlik eden, duýduryşlaryny kemsiden we ýakynda ellerini Onuň ganyna bulajak Iýerusalim üçin heniz-de ýalbaryş edýärdi. Eger Iýerusalim diňe toba etse, heniz gijä galynmandy. Gün ýaşýan mahaly onuň soňky şöhleleri ybadathana, minara we çür başlarynda eglenip durka, haýsydyr bir ýagşy perişde ony Halasgäriň söýgüsine getirip, onuň heläkçiliginiň öňüni almazmydy? Pygamberleri daş bilen uran, Hudaýyň Ogluny ret eden, toba etmezligi bilen özüni gulçulygyň zynjyrlaryna baglaýan owadan, emma mukaddes däl şäheriň merhemet güni tas tamam bolupdy!” Desire of Ages, 576–578.
As the warfare against Jerusalem is described by Isaiah in chapter twenty-two those attacking “set themselves in array at the gate.” Elam and Kir are at the gate with weapons ready and they then discover Jerusalem’s covering. In Isaiah the “covering” that is discovered by the enemies at the gate is the shadow of Egypt.
Işaýanyň ýigrimi ikinji babynda Ýerusalime garşy alnyp barylýan söweş beýan edilişi ýaly, hüjüm edýänler “derwezäniň agzynda söweş tertibine geçdiler.” Elam bilen Kir derwezäniň agzynda ýaraglaryny taýýar edip durdular, soňra bolsa Ýerusalimiň örtügini açdylar. Işaýada derwezäniň agzyndaky duşmanlar tarapyndan açylýan “örtük” Müsüriň kölegesidir.
Woe to the rebellious children, saith the Lord, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin: That walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt! Isaiah 30:1, 2.
Rebelli ogullara waý bolsun, diýýär Reb, olar geňeş alýarlar, emma Menden däl; olar özlerini örtýärler, emma Meniň Ruhum bilen däl, şeýlelikde günä üstüne günä goşýarlar: Olar Meniň agzymdan soraman, Müsüre inmek üçin ýola düşýärler; faraonyň güýji bilen özlerini berkitmek we Müsüriň kölegesine bil baglamak üçin! Işaýa 30:1, 2.
It is recognized by Jerusalem’s enemies that those represented by Shebna have placed their trust in Egypt, thinking Egypt would protect them, whereas those represented by Eliakim the son of Hilkiah trust not in the “shadow of Egypt” but are covered with covering of God’s Spirit and trust in the “shadow of the Most High.”
Iýerusalimiň duşmanlary tarapyndan Şebna bilen wekilçilik edilýänleriň Müsüre bil baglandyklary, Müsüriň olary gorajakdygyny oýlandyklary ykrar edilýär; emma Hilkiýanyň ogly Eliakim bilen wekilçilik edilýänler “Müsüriň kölegesine” däl-de, Hudaýyň Ruhunyň örtügi bilen örtülendirler we “Beýik Biribaryň kölegesine” bil baglaýarlar.
He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty. I will say of the Lord, He is my refuge and my fortress: my God; in him will I trust. Psalms 91:1, 2.
Beýik Biribaryň gizlin mekanynda ýaşaýan Gudratygüýçlüniň kölegesiniň astynda bolar. Men Reb hakynda diýerin: Ol meniň penam hem galamdyr; meniň Hudaýymdyr; men Oňa bil baglaryn. Zebur 91:1, 2.
At the Sunday law crisis, the wise virgins represented by Eliakim the son of Hilkiah are trusting the shadow of the most High, and the foolish virgins represented by Shebna are trusting in the shadow of Egypt. The word translated as “discovered” means to strip down and take into captivity. The enemies at the gate recognize that the protection of Jerusalem has been removed, and Shebna and his cohorts then begin to try and save themselves, for they see “the breaches of the city of David” and they see there are many breaches that will allow the enemy to enter. In a panic, as represented in the parable of the ten virgins, the foolish begin to search for protection, but they have none.
Ýekşenbe kanuny baradaky krizisde, Hilkiýanyň ogly Eliakim bilen şekillendirilen paýhasly gyzlar Beýigiň kölegesine daýanýarlar, Şebna bilen şekillendirilen akylsyz gyzlar bolsa Müsüriň kölegesine daýanýarlar. “Açyldy” diýip terjime edilen söz ýalaňaçlap, ýesirlige alyp gitmek manysyny berýär. Derwezäniň agzyndaky duşmanlar Iýerusalimiň goragynyň aýrylandygyny görýärler, şondan soň Şebna we onuň ýaranlary özlerini halas etmäge synanyşyp başlaýarlar; çünki olar “Dawudyň şäheriniň jaýryklaryny” görýärler we duşmanyň girmegine ýol berjek köp jaýryklaryň bardygyny görýärler. On gyz baradaky tymsalda şekillendirilişi ýaly, howsala düşen akylsyzlar gorag gözläp başlaýarlar, emma olaryň hiç hili goragy ýok.
Shebna looks to the “the armour of the forest” to save him, but it is too late. He counts the houses in Jerusalem and begins to tear them down to fortify the wall, but it is too late. They gather together water from the lower pool and try to connect with the water of the old pool, but it is too late. Water being a primary symbol of the Holy Spirit identifies that they are desperately looking for oil, but its too late. In all their efforts they forgot the Creator of the pools, and that he made those “pools” of truth long ago. They forgot that it was the Rock of Ages that provided the message in the old times. They chose not to walk in the old paths, represented by the foundations that were established through the work of William Miller.
Şebna özüni halas etmek üçin “orman ýaraglaryna” göz dikipdir, emma gaty giç bolupdyr. Ol Iýerusalimdäki öýleri sanaýar we diwary berk etmek üçin olary ýykyp başlaýar, emma gaty giç bolupdyr. Olar aşaky howdanyň suwuny bir ýere jemleýärler we köne howdanyň suwy bilen baglanyşmaga çalyşýarlar, emma gaty giç bolupdyr. Suyuň Mukaddes Ruhuň esasy nyşany bolmagy, olaryň umytsyzlyk bilen ýag gözleýändiklerini görkezýär, emma gaty giç bolupdyr. Ähli eden tagallalarynda olar howdanlaryň Ýaradanyny, şol “howdanlary” hakykatyň ençeme wagt ozal bina edilendigini unutdylar. Olar gadym döwürlerde habary bereniň Asyrlar Gaýasydygyny unutdylar. Olar William Milleriň işi arkaly berkidilen binýatlar bilen şekillendirilen köne ýollarda ýöremegi saýlamadylar.
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.
Duşman doganlarymyzyň we uýalarymyzyň aňlaryny şu soňky günlerde durup biljek bir halky taýýarlamak işinden sowmaga çalyşýar. Onuň sofistik pikirleri aňlary şu pursadyň howplaryndan we borçlaryndan daşlaşdyrmak üçin niýetlenendir. Olar Mesihiň Öz halky üçin Ýohanna bermäge asmandan getiren nuruny hiç zatça hasaplaýarlar. Olar edil öňümizde duran wakalaryň aýratyn üns berilmäge ýeterlik derejede möhüm däldigini öwredýärler. Olar asmandan gelip çykan hakykaty güýjünden düşürýärler we Hudaýyň halkyny olaryň öňki tejribesinden mahrum edip, onuň deregine ýalan ylym berýärler.
“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.
“«Reb şeýle diýýär: Ýollarda duruň, syn ediň, gadymy ýollary sorap tapyň, haýsysynyň ýagşy ýoldugyny anyklaň-da, şol ýoldan ýöräň».” Ýeremiýa 6:16.
“Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.
Hiç kimse imanımızın temellerini söküp atmaya kalkışmasın—çalışmamızın başlangıcında, sözün dua eşliğindeki incelenişi ve vahiy aracılığıyla atılmış olan temelleri. Son elli yıldır biz bu temeller üzerine inşa etmekteyiz. İnsanlar yeni bir yol bulduklarını ve atılmış olandan daha sağlam bir temel atabileceklerini sanabilirler. Fakat bu büyük bir aldanıştır. Çünkü atılmış olandan başka hiç kimse başka bir temel atamaz.
“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.
Geçmişte köp kişi täze bir imany gurmaga, täze ýörelgeleri berkarar etmäge girişdi. Emma olaryň guran binasy näçe wagtlap durnukly durdy? Ol tiz wagtda ýykyldy, çünki ol Gaýanyň üstünde esaslandyrylmandy.
“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.
“Ilkinji şägirtler adamlaryň sözlerine ýüzbe-ýüz bolmaly däldilermi? Olar ýalan nazaryýetleri diňlemeli bolmadykmy, we soňra, ähli zerur zady ýerine ýetirip, berk durup şeýle diýmelidälermi: ‘Hiç kim goýlan binýatdan başga binýat goýup bilmez’? 1 Korinfliler 3:11.
“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.
“Şeýlelik bilen, biz öz ynamymyzyň başlangyjyny ahyra çenli berk saklamalydyrys. Gudratly sözler Hudaý tarapyndan we Mesih tarapyndan bu halka iberildi; olar bu halky dünýäden, nokatba-nokat, häzirki hakykatyň aýdyň ýagtysyna çykardy. Dodaklaryna mukaddes ot degen Hudaýyň hyzmatkärleri bu habary yglan etdiler. Ylahy söz yglan edilen hakykatyň hakykydygyna öz möhürini basdy.” Testimonies, 8-nji tom, 296, 297.
The “day” which that all this takes place is the biblical “day” which Isaiah identifies as the that the Lord God of Hosts called for “weeping, and to mourning, and to baldness, and to girding of sackcloth.”
Bularyň hemmesiniň bolup geçýän şol “güni” — Işaýanyň “Rebbiň, Hökmürowan Goşunlaryň Hudaýynyň aglamaga, matama, saçy syrmaga we jül geýmäge çagyran” gün diýip kesgitleýän Mukaddes Kitapdaky “gündür.”
And the Lord spake unto Moses, saying, Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the Lord. And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the Lord your God. For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. Ye shall do no manner of work: it shall be a statute forever throughout your generations in all your dwellings. It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath. Leviticus 23:26–32.
Reb Musa şeýle diýip aýtdy: «Mundan başga-da, şu ýedinji aýyň onunjy güni geçiş günüdir; ol siziň üçin mukaddes ýygnak bolsun; siz janyňyzy peseldiň we Rebbe ot arkaly hödür getiriň. Şol günüň özünde hiç bir iş etmersiňiz, çünki ol siziň Hudaýyňyz Rebbiň huzurynda siziň üçin geçiş edilýän gündür. Çünki şol günüň özünde janyny peseltmedik her bir jan öz halkynyň arasyndan ýok ediler. Şeýle hem şol günüň özünde haýsydyr bir iş eden her bir jany Men onuň halkynyň arasyndan ýok ederin. Hiç hili iş etmersiňiz; bu ähli ýaşajak ýerleriňizde nesilleriňiz boýunça ebedilik kanun bolsun. Ol siziň üçin dynç alyş Sabatydyr, siz janyňyzy peseldiň; aýyň dokuzunjy gününiň agşamyndan agşama çenli Sabatyňyzy berjaý ediň». Lewiler 23:26–32.
The day that is illustrated by Shebna and Eliakim the son of Hilkiah is the antitypical Day of Atonement, which covers the history of 1844 until Michael stands up. In that period of time Adventism has been called to “afflict” their souls, or as Isaiah represents it is call “to weeping, and to mourning, and to baldness, and to girding with sackcloth.”
Şebna hem-de Hilkiýanyň ogly Eliakim arkaly şekillendirilen gün, 1844-nji ýyldan başlap Mikaýyl ýerinden galýança dowam edýän antitypik Ýaraşyk Günüdir. Şol wagt aralygynda Adventizm öz janlaryny “ezmäge” çagyryldy, ýa-da Işaýanyň beýan edişi ýaly, “agy etmäge, matam tutmaga, kellesini syrmaga we köýnek geýmäge” çagyryldy.
“In 1844 our great High Priest entered the most holy place of the heavenly sanctuary, to begin the work of the investigative judgment. The cases of the righteous dead have been passing in review before God. When that work shall be completed, judgment is to be pronounced upon the living. How precious, how important are these solemn moments! Each of us has a case pending in the court of heaven. We are individually to be judged according to the deeds done in the body. In the typical service, when the work of atonement was performed by the high priest in the most holy place of the earthly sanctuary, the people were required to afflict their souls before God, and confess their sins, that they might be atoned for and blotted out. Will any less be required of us in this antitypical day of atonement, when Christ in the sanctuary above is pleading in behalf of His people, and the final, irrevocable decision is to be pronounced upon every case?
“1844-nji ýylda beýik Baş Ruhanymyz derňew höküm işine başlamak üçin asmandaky mukaddes ýeriň Iň Mukaddes bölegine girdi. Dogruçyl ölenleriň işleri Hudaýyň öňünde gözden geçirilip gelýär. Şol iş tamamlananda, ýaşaýanlar hakynda höküm çykarylar. Bu dabaraly pursatlar nähili gymmatly, nähili wajypdyr! Her birimiziň işi asman kazyýetinde garalýar. Her birimiz tenimizde edilen amallara görä aýratynlykda höküm edileris. Nusgalyk gullukda, ýer ýüzündäki mukaddes ýeriň Iň Mukaddes böleginde baş ruhany tarapyndan päkleniş işi ýerine ýetirilende, halkdan Hudaýyň öňünde öz janlaryny peseltmek we günälerini boýun almak talap edilýärdi, şeýdip olar üçin keparet edilsin we günäleri öçürilip aýrylsyn diýip. Onda bu nusga däl-de hakykat bolan päkleniş gününde, ýagny ýokardaky mukaddes ýerde Mesih Öz halkynyň hatyrasyna şefagat edip durka we her bir iş boýunça iň soňky, üýtgedip bolmajak çözgüt çykaryljak mahalynda, bizden mundan az zat talap edilermi?”
“What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scriptures, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.” Selected Messages, book 1, 124, 125.
“Bu gorkunç we dabaraly şu döwürde biziň ýagdaýymyz nähilidir? Wah, ybadathanada nähili buýsanç agdyklyk edýär, nähili ikiýüzlülik, nähili aldaw, egin-eşige bolan nähili söýgi, bihudalyk we göwün açmaga bolan meýil, nähili agalyk etmäge isleg! Bu günäleriň ählisi aňy tutuklandyrdy, şeýlelikde ebedi zatlar saýgarylman galdy. Biz bu dünýä taryhynda nirede durandygymyzy bilmek üçin Mukaddes Ýazgylary barlamaly dälmidiris? Şu wagtda biziň üçin amala aşyrylýan iş we bu ýaraşyk işi dowam edýän mahaly biziň günäkärler hökmünde eýelemeli ornymyz babatda düşünjeli bolmaly dälmidiris? Eger-de janymyzyň gutulyşyna az-kem hormatymyz bar bolsa, biz aýgytly özgeriş etmeli. Biz Rebbi çyn ýürekden toba bilen gözlemeli; günälerimiziň ýok edilmegi üçin, biz çuňňur ýürek gynanjy bilen olary boýun almalydyrys.” Selected Messages, book 1, 124, 125.
And in that day did the Lord God of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth: And behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine: let us eat and drink; for tomorrow we shall die. Isaiah 22:12, 13.
Şol günde Hökmürowan Reb, goşunlaryň Hudaýy, aglamaga, matam tutmaga, saç ýolmaga we palas guşanmaga çagyrdy. Emma ine, şatlyk we şadyýanlyk, öküz soýmak, goýny öldürmek, et iýmek we şerap içmek bardy: «Geliň, iýeliň-içeliň; çünki ertir öleriňis». Işaýa 22:12, 13.
The Lord called Shebna to afflict his soul, but he chose to eat and drink and party on. The Lord “revealed” in his “ears” that Shebna’s sin would not be purged. The word translated as “purged” is the word used in Leviticus for “atonement.” This sin of Laodicean Adventism will not be atoned for. Now Isaiah begins to address the relationship of Shebna (Laodicean Adventists) with Eliakim, the son of Hilkiah (Philadelphian Adventists).
Reb Şebnany öz janyny jebir-jepa çekmäge çagyrdy, emma ol iýip-içmegi we şatlyk-toýy dowam etdirmegi saýlady. Reb onuň “gulagyna” Şebnanyň günäsiniň “päklenmejekdigini” “aýan etdi”. “Päklenmek” diýip terjime edilen söz Lewiler kitabynda “günäleriň örtülmegi” manysynda ulanylýan sözdür. Laodikiýaly Adwentizmiň bu günäsi üçin günäleriň örtülmegi bolmaz. Indi Işaýa Şebnanyň (Laodikiýaly Adwentistleriň) Hilkiýanyň ogly Eliakim bilen (Filadelfiýaly Adwentistleriň) arasyndaky gatnaşygy beýan etmäge başlaýar.
Shebna is the “treasurer” as was Judas. And Tobiah in the days of Nehemiah was living in God’s sanctuary in a chamber (treasury) where the offerings were to be kept. When Nehemiah cleansed the temple, he cast out Tobiah and his stuff. Shebna is also to be thrown out. Both illustrate the spewing out of Laodicean Adventism at the Sunday law.
Şebna, Yahuda ýaly, “hazynaçy”dyr. Nehemiýanyň günlerinde bolsa Tobýa, sadakalaryň saklanmaly bolan bir otagynda (hazynada), ýagny Hudaýyň mukaddes ýerinde ýaşaýardy. Nehemiýa ybadathanany arassalanda, Tobýany we onuň ähli zatlaryny daşary çykaryp taşlady. Şebna hem şeýle taşlanyp çykarylmalydyr. Bularyň ikisi-de Ýekşenbe kanuny wagtynda Laodikeýa Adventizminiň agyzdan tüýkürilip çykarylmagynyň nusgasydyr.
“Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.
Ammonlylaryň we Moablylaryň Ysraýyla garşy eden zalymlygy we dönükligi sebäpli, Hudaý Musanyň üsti bilen olaryň Öz halkynyň ýygnagyndan ebedilik çykarylyp goýulmalydygyny yglan edipdi. Seret: Kanun taglymaty 23:3–6. Bu söze garşy çykyp, baş ruhany Hudaýyň öýüniň otagynda saklanyp goýlan sadakalary çykaryp taşlap, gadagan edilen bir halkyň bu wekili üçin ýer açypdy. Hudaýa görkezilip bilinjek has uly ýigrenç bolup bilmezdi; çünki Hudaýyň we Onuň hakykatynyň bu duşmanyna şeýle bir artykmaçlygyň berilmegi Hut Oňa garşy edilen iň uly hormatsyzlykdy.
“On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’
“Parsdan gaýdyp gelenden soň, Nehemiýa bu ýüzsüz mukaddeslige dil ýetirilendigini bildi we çozup gireni kowup çykarmak üçin dessine çäre gördi. «Bu maňa juda agyr degdi» diýip, ol yglan edýär; «şonuň üçin Tobýanyň öý goşlarynyň ählisini otagdan daşary çykardym. Soňra buýruk berdim, olar otaglary arassaladylar; men hem Hudaýyň öýüniň gap-gaçlaryny, nahar sadakasyny we hoşboý ladany ýene-de şol ýere getirdim.»
“Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.” Prophets and Kings, 670.
Ybadathana diňe bir haramlanman, eýsem sadakalar hem nädogry ulanylypdy. Bu bolsa halkyň sahawatlylygyny gowşatmaga meýil etdiripdi. Olar öz yhlasyny we joşgunyny ýitiripdiler, onluklaryny bermäge-de höwessiz bolupdylar. Rebbiň öýüniň hazynalary oňat üpjün edilmeýärdi; ybadathana hyzmatynda zähmet çekýän aýdymçylaryň we beýlekileriň köpüsi ýeterlik goldaw almaýandyklary sebäpli, başga ýerde zähmet çekmek üçin Hudaýyň işini taşlap gidipdiler.» Prophets and Kings, 670.
Shebna, Judas and Tobiah all represent Laodicean Adventists at the end of time.
Şebna, Iuda we Tobiýa ahyrzamanda ýaşajak Laodikeýaly Adventistleriň hemmesini alamatlandyrýar.
Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? 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 22:15–19.
Hökmürowan Reb Hudaý şeýle diýýär: Bar, öýüň baştutanynyň üstünden gözegçilik edýän bu hazynaçy Şebnanyň ýanyna git-de, oňa şeýle diý: Bu ýerde nämäň bar? Bu ýerde kimiň bar, sen bu ýerde özüň üçin gubur gazyp, ýokarda özüne gubur oýan adam ýaly, özüň üçin gaýanyň içinde mesgen ýasan bolýarsyň? Ine, Reb seni güýçli sürgün bilen alyp gider we hakykatdanam örter. Ol seni şübhesiz zor bilen towlap, top ýaly giň bir ýurda zyňar; şol ýerde ölersiň, we şöhratyňyň arabalary şol ýerde hojaýynyň öýüne utanç bolar. Men seni wezipesiňden kowaryn, ol hem seni derejäňden aşak salar. Işaýa 22:15–19.
As the king of the north is approaching Jerusalem, and it is to be remembered that the approach is a progressive approach which the citizens of Jerusalem knew was coming. This is what is identified in Isaiah chapter twenty when Tartan the Assyrian commander conquered Ashdod in Egypt. They knew what was coming and Shebna spent his time making himself a fancy grave. Archeologists found Shebna’s grave and removed the written statement that was upon the grave entrance, and it is now in a British Museum. Amazingly enough, when Shebna got removed and Eliakim the son of Hilkiah took over Shebna’s leadership position, Eliakim the son of Hilkiah received a royal seal that he could use to endorse his name on official documents. That seal was also found by archeologists and is in the same museum in England. Shebna is in the museum represented by his grave, the mark of death, and Eliakim, the son of Hilkiah’s is in the museum with the representation of the seal of life.
Demirgazygyň patyşasy Iýerusalime golaýlap barýarka, ýatlap geçmek gerek: bu golaýlaşma Iýerusalimiň ýaşaýjylarynyň gelýändigini bilýän, tapgyrlaýyn bir golaýlaşmady. Bu ýagdaý Işaýa pygamberiň ýigriminji babynda assiriýaly serkerde Tartan Müsürdäki Aşdody basyp alan wakasynda görkezilýär. Olar näniň gelýändigini bilýärdiler, emma Şebna wagtyny özüne ajaýyp bir mazar taýýarlamak bilen geçirdi. Arheologlar Şebnanyň mazaryny tapdylar hem-de mazaryň girelgesindäki ýazgyny aýryp aldylar; ol häzir Britan muzeýinde saklanýar. Has-da geň tarapy, Şebna wezipesinden aýrylandan soň, onuň ýolbaşçylyk ornuny Hilkiýanyň ogly Eliakim eýelände, Hilkiýanyň ogly Eliakime resmi resminamalarda öz adyny tassyklamak üçin ulanyp biljek patyşalyk möhri berildi. Şol möhür hem arheologlar tarapyndan tapyldy we Angliýadaky şol bir muzeýde ýerleşýär. Şebna muzeýde onuň mazary — ölüm nyşany bilen görkezilýän bolsa, Hilkiýanyň ogly Eliakim hem muzeýde ýaşaýşyň möhüriniň nyşany bilen görkezilýär.
For Shebna’s rejection of the warning message concerning the king of the north, he was spewed out of the mouth of the Lord, and the word translated as “spewed” in Revelation’s warning to Laodicea actually means projectile vomiting. With Nehemiah he cast out Tobiah and his stuff and with Shebna he was violently tossed like a ball into a far country. Shebna is Laodicean Adventists who are rejecting the prophetic message that was unsealed in 1989 and preparing for the grave—the mark of the beast, and Eliakim the son of Hilkiah, is Philadelphia Adventism that receive the seal of God.
Şebnanyň demirgazygyň patyşasy baradaky duýduryş habaryny ret edendigi üçin, ol Rebbiň agzyndan çykarylyp taşlandy, we Ylham kitabyndaky Laodikeýa berlen duýduryşda “çykarylyp taşlandy” diýip terjime edilen söz aslynda güýçli guşup çykarmagy aňladýar. Nehemýanyň günlerinde ol Tobiýany we onuň ähli zatlaryny daşaryk çykardy, Şebna bilen bolsa, ol uzak ýurda top ýaly zorluk bilen zyňylyp taşlandy. Şebna — 1989-njy ýylda möhri açylan pygamberlik habaryny ret edýän we mazara — haýwanyň nyşanyna taýýarlanýan Laodikeýaly Adventistlerdir; Hilkiýanyň ogly Eliakim bolsa, Hudaýyň möhürini kabul edýän Filadelfiýaly Adventizmdir.
And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. Isaiah 22:20, 21.
Şol günde şeýle bolar: Men Öz hyzmatkärim Hilkiýanyň ogly Elyakimi çagyraryn. Men ony seniň geýimiň bilen geýindirerin, seniň guşagyň bilen kuwwatlandyraryn, we seniň häkimiýetiňi onuň eline tabşyraryn; ol Iýerusalimiň ýaşaýjylaryna hem-de Ýehuda öýüne ata bolar. Işaýa 22:20, 21.
At the Sunday law the wheat and tares of Adventism are separated, and the leadership of the church triumphant is given to Eliakim the son of Hilkiah, and the Lord then lifts up His church as an ensign as the third angel’s message swells to a loud cry. I have been perhaps too redundant by including the phrase “the son of Hilkiah,” when I could simply say Eliakim. But together the father and his child are a symbol of the Elijah message before the seven last plagues. Elijah’s message employs the symbolism of fathers and children to represent the first (father) and the last (son). This prophetic relationship contributes to the final riddles in chapter twenty-two. The promise to Eliakim, the son of Hilkiah is that the Lord would lay upon his shoulder the key of the house of David.
Ýekşenbe kanuny kabul edilende, Adventizmdäki bugdaý bilen haşal ot biri-birinden aýrylýar, we ýeňiji ybadathananyň ýolbaşçylygy Hilkiýanyň ogly Elýakime berilýär; şonda Reb öz ybadathanasyny baýdak hökmünde ýokary galdyrýar, sebäbi üçünji perişdäniň habary güýçlenip beýik nida öwrülýär. Men, belki-de, diňe Elýakim diýmegim mümkin bolanda, “Hilkiýanyň ogly” diýen jümläni goşmak bilen aşa gaýtalapdyryn. Emma ata bilen onuň ogly bilelikde soňky ýedi belanyň öňüsyrasyndaky Ylýas habarynyň nyşanydyr. Ylýasyň habary ilkinji (ata) we soňky (ogly) aňlatmak üçin atalar bilen çagalaryň nyşanlylygyny ulanýar. Bu pygamberlik gatnaşygy ýigrimi ikinji bapdaky soňky tapmaçalara goşant goşýar. Hilkiýanyň ogly Elýakime berlen wada şudur: Reb Dawudyň öýüniň açaryny onuň egnine goýar.
The “house of David” is the message of father and son that Jesus referred to in his final conversation with the rebellious Jews. It is also where He closes the book of Revelation. The house of David had a key, that if nothing else is used on October 22, 1844, for the only place in the Scriptures that references this key is in the message to the Philadelphian church.
“Dawudyň öýi” Isanyň pitneçi ýewreýler bilen eden soňky söhbetdeşliginde agzan ata bilen ogul habarydyr. Şeýle hem, Ol Ylham kitabyny şol ýerde jemleýär. Dawudyň öýünde bir açar bardy; eger 1844-nji ýylyň 22-nji oktýabrynda başga hiç zat ulanylmasa-da, sebäbi Mukaddes Ýazgylarda bu açara salgylanýan ýeke-täk ýer Filadelfiýa ýygnagyna berlen habardadyr.
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
Dawudyň öýüniň açaryny onuň egnine goýaryn; ol açar, hiç kim ýapyp bilmez; ol ýapar, hiç kim açyp bilmez. Işaýa 22:22.
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. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–12.
Filadelfiýadaky ýygnagyň perişdesine ýaz: Mukaddes bolan, hakykat bolan, Dawudyň açaryna eýe bolan, açanda hiç kimiň ýapyp bilmeýän, ýapanda bolsa hiç kimiň açyp bilmeýän Zat şeýle diýýär: Seniň işleriňi bilýärin. Ine, men seniň öňüňde açyk gapy goýdum, ony hiç kim ýapyp bilmez; çünki seniň güýjüň az bolsa-da, Meniň sözümi sakladyň we Meniň adymy inkär etmediň. Ine, men özlerini ýewreý diýýän, ýöne ýewreý bolman, ýalan sözleýän şeýtanyň sinagogasyndakylary seniň aýaklaryňyň öňüne gelip sežde etmäge we Meniň seni söýendigimi bilmäge mejbur ederin. Sen Meniň sabyr baradaky sözümi saklanyň üçin, ýer ýüzünde ýaşaýanlary synamak maksady bilen bütin dünýäniň üstüne geljek synag sagadyndan Men hem seni goraryn. Ine, Men tiz gelýärin; täjiňi hiç kim almasyn diýip, özüňde bar bolan zady berk tut. Ýeňiji bolany Men Öz Hudaýymyň ybadathanasynda sütün ederin, ol indi ol ýerden asla çykmaz; onuň üstüne Men Öz Hudaýymyň adyny, Öz Hudaýymdan gökden inýän täze Iýerusalim diýilýän Öz Hudaýymyň şäheriniň adyny we Öz täze adymy ýazaryn. Gulagy bolan, Ruhuň ýygnaklara näme diýýändigini eşitsin. Ylham 3:7–12.
Eliakim represents a Philadelphian during the Millerite movement that opens the Most Holy Place on October 22, 1844. I know that it was Christ our High Priest that opened that dispensational door, but Christ laid the key on the shoulder of Eliakim the son of Hilkiah, and states that “he shall open.” We have reached the point I pointed out at the beginning of this article.
Eliakim 1844-nji ýylyň 22-nji oktýabrynda Iň Mukaddes Ýeri açýan Miller hereketi döwründäki Filadelfiýaly adamy aňladýar. Men şol döwürleýin gapyny açanyň Baş Ruhanymyz Mesih bolandygyny bilýärin, ýöne Mesih açary Hilkiýanyň ogly Eliakimiň egniňe goýdy we: “ol açar” diýip aýdýar. Biz bu makalanyň başynda görkezendigim nokada gelip ýetdik.
There are eighteen times in Isaiah that we find the word “burden,” but seven of those times represent something that is carried upon the shoulder and eleven times it represents a prophecy of doom. One of those eighteen times the word that means a prophecy of doom is also simultaneously used to represent a burden that is carried upon the shoulder.
Işaýa pygamber kitabynda “ýük” sözüne on sekiz gezek duş gelýäris, ýöne şolaryň ýedisi egin üstünde göterilýän bir zady aňladýar, on biri bolsa heläkçilik baradaky pygamberlik habaryny aňladýar. Şol on sekiz gezeň birinde heläkçilik baradaky pygamberligi aňladýan söz şol bir wagtyň özünde egin üstünde göterilýän ýüki hem aňlatmak üçin ulanylýar.
The story of the valley of vision is about a message of doom that creates two classes of worshippers in Jerusalem. The prophetic message that identified the opening of the judgment was presented by Father Miller and it is the first angel’s message that ended when the holy place door was shut and the Most Holy Place was opened on October 22, 1844. The “burden” that was placed upon William Miller’s shoulder, that he was commissioned to carry to the world was the first angel’s message, a prophecy of doom that ended on October 22, 1844 with the arrival of the third angel’s message.
Görüş jülgesiniň hekaýasy, Iýerusalimde ybadat edýänleriň iki toparyny emele getirýän heläkçilik habary hakyndadyr. Kazylygyň açylyşyny kesgitlän pygamberlik habary Ata Miller tarapyndan yglan edildi; ol birinji perişdäniň habarydyr we 1844-nji ýylyň 22-nji oktýabrynda mukaddes ýeriň gapysy ýapylansoň hem-de Iň Mukaddes Ýer açylansoň tamamlandy. Uilýam Milleriň egnine goýlan we onuň dünýä ýetirmek üçin tabşyrylan “ýüki” birinji perişdäniň habarydy; ol 1844-nji ýylyň 22-nji oktýabrynda üçünji perişdäniň habarynyň gelmegi bilen tamamlanan heläkçilik pygamberligidir.
The “key of the house of David will I lay upon his shoulder,” and it says, “In that day,” “shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off.”
«Dawudyň öýüniň açaryny onuň eginine goýaryn», we şeýle diýilýär: «Şol günde», «berk ýerde pugta berkidilen çüý aýrylar, çapylýar we ýykylar; onuň üstündäki ýük hem kesilip aýrylar.»
The word translated as “burden” here is the word identifying a prophecy of doom, but this prophecy of doom is not the Hebrew word Isaiah uses to represent something you carry on your shoulder. As the word for prophecy of doom it means that Eliakim, the son of Hilkiah would have the key of David placed upon his shoulder, and the burden that is upon his shoulder is a prophecy of doom. It is a profound play of words!
Bu ýerde “ýük” diýip terjime edilen söz heläkçilik baradaky pygamberligi aňladýan sözdür, emma bu heläkçilik baradaky pygamberlik Işaýanyň egniňde göterilýän zady aňlatmak üçin ulanýan ýewreý sözi däldir. Heläkçilik baradaky pygamberlik üçin ulanylýan söz hökmünde munuň manysy şudur: Hilkiýanyň ogly Elýakimiň egniňe Dawudyň açary goýlar, we onuň egniňde bolan ýük hem heläkçilik baradaky pygamberlikdir. Bu örän çuňňur söz oýnundyr!
Sister White says this about a key that is attached to the Bible.
Uayt aýal dogan Mukaddes Kitaba degişli bir açar barada şeýle diýýär.
“Connected with the Word of God there is a key that unlocks the precious casket, to our satisfaction and delight. I feel thankful for every ray of light. In the future, experiences now to us very mysterious will be explained. Some experiences we may never fully comprehend until this mortal shall put on immortality.” Manuscript Releases, volume 17, 261.
“Hudaýyň Sözi bilen baglanyşykly gymmatly sandygy açýan bir açar bar; ol biziň kanagatymyz we şatlygymyz üçindir. Men her bir ýagtylyk şöhlesi üçin minnetdar duýýaryn. Geljekde häzir bize örän syrly bolup görünýän başdan geçirmeler düşündiriler. Käbir başdan geçirmelere bolsa, bu ölümlilik ölmezligi geýýänçä, hiç wagt doly düşünip bilmezligimiz mümkin.” Manuscript Releases, 17-nji tom, 261.
Miller’s opening remarks about his dream says this.
Miller öz düýşi baradaky giriş sözlerinde muny aýdýar.
“I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.” Early Writings, 81.
“Men Hudaýyň görünmeýän eli arkaly maňa uzynlygy takmynan on dýuým, ini we beýikligi alty dýuým bolan, gara agajyndan ýasalyp, merjenler bilen çeper nagyşlanyp bezelen täsin bir sandyjak iberendigini düýşümde gördüm. Şol sandyjaga bir açar berkidilipdir. Men derrew açary alyp, sandyjagy açdym; şonda bolsa, haýran galyp we geňirgenip gördüm welin, onuň içi dürli görnüşli we dürli ululykly şaý-sepler, almazlar, gymmat bahaly daşlar, her hili ölçegdäki we gymmatlykdaky altyn-kümüş teňňeler bilen doludy; olar sandyjagyň içindäki öz ýerlerinde örän owadan tertipde ýerleşdirilipdir; şeýle tertipde ýerleşdirilen bu zatlar diňe gün bilen deňeşdirip boljak bir ýagtylygy we şöhraty şöhlelendirýärdi.” Early Writings, 81.
In James White’s footnotes of the dream, he says this of the key.
Ýakup Uaýtyň düýş baradaky aşak belliklerinde ol açar hakda şuny aýdýar.
The “‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.” James White.
“‘dakylan açar’ onuň pygamberlik Sözüni düşündiriş usulydy — Mukaddes Ýazgyny Mukaddes Ýazgy bilen deňeşdirip — Injiliň özi öz düşündirijisi. Dogan Miller şu açar bilen ‘sandygyn’, ýagny dünýä üçin geljek baradaky beýik hakykaty açdy.” James White.
James White commented on this dream, and in so doing he wrote an introduction. It is most important to recognize that Miller had his dream and published it in 1847, at least two years after the Great Disappointment, when the formerly unified Millerite Adventist’s had been scattered. Miller was separated from the movement, and the “little flock” that was “scattered abroad” were still suffering from the disappointment. Miller’s dream spoke to the situation and James White commented upon it and Ellen White referred to it in an absolutely positive manner. James White wrote an introduction to his dream, included his dream and then added a few footnotes. His introduction, the dream and the footnotes will be at the end of this article for those needing access to this information.
Jeýms Uaýt bu düýş barada teswir edip, şol etmek bilen bir giriş ýazdy. Milleriň düýşüni görüp, ony 1847-nji ýylda neşir edendigini — Beýik Göwnüçökgünlikden azyndan iki ýyl soň, ozal bitewi bolan Millerçi Adwentistleriň dargadylan mahalynda — aýratyn möhüm zat hökmünde ykrar etmek gerekdir. Miller hereketden aýrylypdy, we “daş-töwerege dargadylan” “kiçi süri” henizem şol göwnüçökgünlikden ejir çekýärdi. Milleriň düýşi şol ýagdaýa degişli bolup gürledi, Jeýms Uaýt bolsa oňa teswir etdi we Ellen Uaýt oňa düýbünden oňyn görnüşde salgylany. Jeýms Uaýt onuň düýşüne giriş ýazdy, düýşüniň özüni goşdy, soňra bolsa birnäçe aşakdaky bellikleri goşdy. Maglumata elýeterlilik gerek bolanlar üçin onuň giriş sözi, düýşi we aşakdaky bellikleri şu makalanyň ahyrynda ýerleşdiriler.
Isaiah twenty-two is an illustration of the beginning and ending of Adventism. In both histories there was and will be a separation that occurred on October 22, 1844 and then again at the Sunday law. The separation in both instances, the beginning and ending, is a fulfillment of the parable of the ten virgins. Sister White informs us the foolish virgins are Laodiceans. Shebna represents Laodicean Adventists in the beginning and ending of Adventism. Eliakim, the son of Hilkiah represents Philadelphian Adventists.
Işaýa ýigrimi iki Adventizmiň başlangyjynyň we soňunyň bir mysalydyr. Iki taryhda-da 1844-nji ýylyň 22-nji oktýabrynda bolup geçen, soňra bolsa ýekşenbe kanuny wagtynda ýene-de boljak bir bölünişik bardy we bolar. Iki ýagdaýdaky, ýagny başlangyçdaky hem-de ahyrdaky bu bölünişik, on gyzyň tymsalynyň ýerine ýetmesidir. Uayt uýamyz akylsyz gyzlaryň Laodikeýalylardygyny bize habar berýär. Şebna Adventizmiň başlangyjynda-da, soňunda-da Laodikeýaly Adventistleri aňladýar. Hilkiýanyň ogly Eliakim bolsa Filadelfiýaly Adventistleri aňladýar.
But Hilkiah also represents the father of Adventism for “he shall be a father to the inhabitants of Jerusalem, and to the house of Judah.” William Miller was respectfully called “Father Miller.” Miller had “the key of David” placed upon his shoulder, which represents his method of studying the Scriptures, “line upon line.”
Emma Hilkiýa hem Adventizmiň atasy hökmünde şekillendirilýär, çünki “ol Iýerusalimiň ýaşaýjylaryna we Ýahuda öýüne ata bolar.” William Miller hormat bilen “Ata Miller” diýlip atlandyrylýardy. Milleriň eginine “Dawudyň açary” goýuldy; bu bolsa onuň Mukaddes Ýazgylary “setir üstüne setir” usuly bilen öwreniş usulyny aňladýar.
The casket being the Bible, he used the “key of David” representing the rules of prophetic interpretation that he employed to open the truths of the first angel. Those rules, (the key of David) and his prophecy of doom (the burden) that was understood with the key of David were hung “as a nail in a sure place” in the sanctuary. The “nail” was the date of October 22, 1844. The word “nail” means a pin, a nail or a stake, representing a waymark. The “burden,” or the prophecy of doom that was hung upon that nail was the first angel’s message and that message came to a conclusion on October 22, 1844, when the prophecy of doom had been fulfilled and was removed, cut down and it fell. It was removed for the prophetic message of doom had become past tense, and the nail then had to be moved into the Most Holy Place, where another burden of doom would be hung upon it.
Tabyt bolup hyzmat eden zat Mukaddes Kitap bolansoň, ol birinji perişdäniň hakykatlaryny açmak üçin ulanan pygamberlik düşündirişiniň düzgünlerini aňladýan “Dawudyň açaryny” ulandy. Şol düzgünler (“Dawudyň açary”) hem-de Dawudyň açary arkaly düşünilen onuň heläkçilik pygamberligi (“ýük”) mukaddes ýerde “berk ýerde kakylan myh ýaly” asylyp goýuldy. “Myh” 1844-nji ýylyň 22-nji oktýabry senesidi. “Myh” sözi iňňe, myh ýa-da paýa diýen manyny berýär, ýagny ýol belgini aňladýar. Şol myha asylan “ýük”, ýa-da heläkçilik pygamberligi, birinji perişdäniň habarydy, we şol habar 1844-nji ýylyň 22-nji oktýabrynda öz soňuna ýetdi; çünki heläkçilik pygamberligi ýerine ýetipdi we aýryldy, kesilip aýryldy hem-de ýykyldy. Ol aýryldy, sebäbi heläkçilik baradaky pygamberlik habary indi geçen zaman bolupdy, şondan soň bolsa şol myh başga bir heläkçilik ýüküniň onuň üstüne asyljak Ýokary Mukaddes Ýere geçirilmelidi.
Miller’s prophecy of doom, that was understood by the prophetic rules represented as “the key of David” would place a nail in the holy place that would hold all the glory of his father’s house. The word “glory” in the passage means weight. What holds the weight of a house is the house’s foundation. Miller’s foundational work holds the weight of all the additional light of the third angel’s message represented by the “offspring and the issue.” It holds the weight of all the various vessels of the temple. And the foundation was laid for a temple to place a glorious throne.
Dawudyň açary” hökmünde şekillendirilen pygamberçilik düzgünleri arkaly düşünilen Milleriň heläkçilik baradaky pygamberligi, kakasynyň öýüniň ähli şöhratyny saklajak mukaddes ýerde bir dyrnak kakardy. Bu aýatda “şöhrat” sözi agram manysyny berýär. Öýüň agramyny saklaýan zat öýüň düýbidir. Milleriň düýpli işi “nesil we önüm” arkaly görkezilen üçünji perişdäniň habarynyň ähli goşmaça nurunyň agramyny saklaýar. Ol ybadathananyň ähli dürli gap-gaçlarynyň agramyny hem saklaýar. Şeýle hem, şöhratly tagty ýerleşdirmek üçin bir ybadathananyň binýady goýuldy.
Eliakim the son of Hilkiah represents the Philadelphian church. Eliakim means the God of raising, for Eliakim, the father of Jerusalem represents William Miller who God used to raise up the foundations of God’s chosen covenant people. He is the son of Hilkiah which is derived from two words, the second being God and the first meaning “smoothness” as in smoothness of speaking. Hilkiah represents God’s Word or voice and His son represents the raising of the temple.
Hilkýanyň ogly Elýakim Filadelfiýa ýygnagyny aňladýar. Elýakim “galdyrýan Hudaý” diýmegi aňladýar, çünki Ýerusalimiň atasy bolan Elýakim, Hudaýyň Öz saýlan äht halkynyň binýatlaryny galdyrmak üçin peýdalanan William Milleri aňladýar. Ol Hilkýanyň ogludyr; bu at iki sözden gelip çykýar, olaryň ikinjisi Hudaý, birinjisi bolsa sözleýşiň tekizligi manysynda “tekizlik” diýmegi aňladýar. Hilkýa Hudaýyň Sözüni ýa-da sesini aňladýar, onuň ogly bolsa ybadathananyň galdyrylmagyny aňladýar.
At the end of Adventism there must be a prophecy of doom, and that prophecy is the third angel of Revelation fourteen. There must be a key at the end that was typified by Miller’s key. The “key” in our day is based upon the repetition of history, and especially the rule of first mention, which includes or is the principle represented by Christ Himself as the Alpha and Omega. There must be a son of Miller. Miller then as the father becomes Hilkiah the Word of the Lord, and the son of Miller is Eliakim, meaning the God of raising. Father Miller raised the temple and the son of Miller identifies when Laodicea and Philadelphia are separated and the Philadelphians are raised up as an ensign. There must be a nail that is fastened, but not in the holy place as in Miller’s history, but in the Most Holy Place. That nail and the burden that is hung upon it will be cut off at the end of the third angel’s message as it was at the end of the first angel’s message. When Michael stands up and human probation closes the prophecy of doom will be past tense, removed, cut off and fallen.
Adwentizmiň ahyrynda hökman heläkçilik baradaky bir pygamberlik bolmalydyr, we şol pygamberlik Ylham kitabynyň on dördünji babyndaky üçünji perişdedir. Ahyrda hökman Milleriň açary bilen öňden nusgalanan bir açar bolmalydyr. Biziň günümizdäki “açar” taryhyň gaýtalanmagyna, aýratyn-da ilkinji gezek agzalmak düzgünine esaslanýar; bu düzgün öz içine alýar ýa-da hut Özi Alfa we Omega hökmünde Mesihe mahsus bolan ýörelgedir. Hökmany suratda Milleriň bir ogly bolmalydyr. Şonda ata hökmünde Miller Rebbiň Sözi bolan Hilkiýa bolýar, Milleriň ogly bolsa “galdyrmagyň Hudaýy” diýen manyny berýän Elýakimdir. Ata Miller ybadathanany galdyrdy, Milleriň ogly bolsa Laodikýanyň we Filadelfiýanyň haçan aýrylandygyny hem-de filadelfiýalylaryň nyşan hökmünde galdyrylandygyny kesgitleýär. Hökmany suratda berkidilen bir çüý bolmalydyr, emma ol Milleriň taryhyndaky ýaly mukaddes ýerde däl-de, Iň Mukaddes ýerde berkidilmelidir. Şol çüý we onuň üstüne asylan ýük birinji perişdäniň habarynyň ahyrynda bolşy ýaly, üçünji perişdäniň habarynyň ahyrynda hem kesilip aýrylar. Mikaýyl aýaga galanda we ynsan synag möhleti tamamlananda, heläkçilik baradaky pygamberlik öten zaman görnüşinde bolar: aýrylan, kesilip aýrylan we ýykylyp gaçan.
The separation or scattering after the passing of time in 1844 will be repeated at the Sunday law. Isaiah twenty-two is an illustration of the circumstances that lead to the separation of Laodicean Adventists from Philadelphian Adventists that takes place at the Sunday law crisis.
1844-nji ýylda wagtyň geçmeginden soň bolan aýralyk ýa-da dargama Ýekşenbe kanuny wagtynda gaýtalanyp durar. Işaýa 22, Ýekşenbe kanuny krizisinde bolup geçýän, Laodikeýaly Adventistleriň Filadelfiýaly Adventistlerden aýrylmagyna getirýän ýagdaýlaryň bir nusgasydyr.
And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–22.
Laodikeli ýygnagyň perişdesine ýaz: Bular şuny diýýär: Ämin, ygtybarly we hakyky şaýat, Hudaýyň ýaradylyşynyň başlangyjy; seniň işleriňi bilýärin: sen ne sowuksyň, ne-de yssy. Kaş sen sowuk ýa-da yssy bolsadyň. Şeýlelikde, sen ýylmyldak bolanyň üçin, ne sowuksyň, ne-de yssy, men seni agzymdan tüýkürip taşlajak. Çünki sen: “Men baý, baýlygym artdy, hiç zada mätäç däl” diýýärsiň; emma özüňiň betbagt, rehimsiz halda, garyp, kör we ýalaňaçdygyňy bilmeýärsiň. Şonuň üçin saňa maslahat berýärin: baý bolmagyň üçin menden otda synalan altyn satyn al; geýinmegiň we ýalaňaçlygyňy utanjynyň görünmezligi üçin ak eşik satyn al; görmegiň üçin gözüňe melhem sürt. Men söýýänlerimi ýazgarýaryn we terbiýeleýärin; şonuň üçin yhlasly bol we toba et. Ine, men gapynyň öňünde durup kakýaryn; kimdir biri sesimi eşidip gapyny açsa, men onuň ýanyna girerin we onuň bilen agşamlyk edinjek, ol hem meniň bilen. Ýeňýän adama men hem Atam bilen Onuň tagtynda oturşym ýaly, meniň tagtymda meniň bilen oturmaga rugsat bererin. Kimiň gulagy bolsa, Ruhuň ýygnaklara näme diýýändigini eşitsin. Ylham 3:7–22.
After the introduction to the dream James White, then includes the dream with footnotes. I have no problems with James White’s application of Miller’s dream, in spite of the fact that we have published often an interpretation of his dream that differs somewhat from James White’s. The basic approach of James White that differs from what we have published is that he places the “jewels” in the context of God’s people, and we understand the jewels are prophetic truths. There is no contradiction for a man reflects what he believes, and the scattering of the jewels after the Great Disappointment typifies the scattering of God’s people PRIOR to the Sunday law. But this fact is for a future study.
Düýş baradaky girişden soň, Jeýms Uaýt düýşi bellikler bilen birlikde berýär. Jeýms Uaýtyň Milleriň düýşüne beren ulanylyşy babatda meniň hiç hili kynçylygym ýok, hernäçe biz onuň düýşüniň Jeýms Uaýtyňkydan birneme tapawutlanýan düşündirişini ençeme gezek neşir eden bolsak-da. Jeýms Uaýtyň çemeleşmesiniň biziň neşir eden zadymyzdan tapawutlanýan esasy tarapy, onuň “gymmatbahaly daşlary” Hudaýyň halkynyň mazmunynda ýerleşdirmegidir, biziň düşünmegimize görä bolsa şol gymmatbahaly daşlar pygamberlik hakykatlarydyr. Munuň içinde hiç hili gapma-garşylyk ýokdur, çünki adam özüniň ynanýan zadyny şöhlelendirýär, hem-de Uly Lapykeçlikden soň gymmatbahaly daşlaryň pytrap gitmegi, Ýekşenbe kanunyndan ÖŇ Hudaýyň halkynyň pytrap gitmegini alamatlandyrýar. Emma bu mesele geljekki bir barlag üçin galdyrylýar.
James White’s introduction to William Miller’s Dream
William Milleriň Düýşüne James Whiteyň giriş sözi
“The following dream was published in the Advent Herald, more than two years since. I then saw that it clearly marked out our past second advent experience, and that God gave the dream for the benefit of the scattered flock.
“Aşakdaky düýş iki ýyldan gowrak mundan ozal Advent Herald neşirinde çap edildi. Men şonda onuň biziň geçmişdäki ikinji geliş tejribämizi aýdyň görkezýändigini gördüm, hem-de Hudaýyň bu düýşi dargap gezen süräniň peýdasy üçin berendigini gördüm.
“Among the signs of the near approach of the great and the terrible day of the Lord, God has placed dreams. See Joel 2:28–31; Acts 2:17–20. Dreams may come in three ways; first, ‘through the multitude of business.’ See Ecclesiastes 5:3. Second, those who are under the foul spirit and deception of Satan, may have dreams through his influence. See Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8. And third, God has always taught, and still teaches his people more or less by dreams, which come through the agency of angels and the Holy Spirit. Those who stand in the clear light of truth will know when God gives them a dream; and such will not be deceived and led astray by false dreams.
“Rebbiň uly hem gorkunç gününiň golaýlaşmagynyň alamatlarynyň arasynda Hudaý düýşleri goýandyr. Ser. Ýowel 2:28–31; Resullaryň Işleri 2:17–20. Düýşler üç ýol bilen gelip biler; birinjiden, ‘işleriň köplüginden.’ Ser. Wagyzçy 5:3. Ikinjiden, Şeýtanyň nejis ruhunyň we aldawynyň astynda bolanlar onuň täsiri arkaly düýş görüp bilerler. Ser. Kanun Täzelenmesi 8:1–5; Ýermeýa 23:25–28; 27:9; 29:8; Zekerýa 10:2; Ýahuda 8. Üçünjiden bolsa, Hudaý Öz halkyna elmydama, we häzirem, az-köp derejede düýşler arkaly, ýagny perişdeleriň we Mukaddes Ruhuň üsti bilen öwredip gelýär. Hakykatyň aýdyň nurunda duranlar Hudaýyň olara düýş berendigini bilerler; şunuň ýaly adamlar galp düýşler arkaly aldanyp, ýoldan çykarylmazlar.”
“And he said, Hear now my words; if there be a prophet among you, I the LORD will make myself known unto him in a vision, and will speak unto him in a dream. Numbers 12:5.
“Ol diýdi: Indi Meniň sözlerimi diňläň; araňyzda pygamber bolsa, Men Reb oňa aýanlykda Özümizi bildirerin we oňa düýşde gepleşerin.” Sanlar 12:5.
“Said Jacob, ‘The angel of the Lord spake unto me in a dream.’ Genesis 31:2. ‘And God came to Laban the Syrian in a dream by night.’ Genesis 31:24. Read the dreams of Joseph, in Genesis 37:5–9, and then the interesting story of their fulfilment in Egypt.
Ýakup şeýle diýdi: «Rebbiň perişdesi düýşümde maňa sözledi». Gelip çykyş 31:2. «Hudaý gije düýşde aramly Labananyň ýanyna geldi». Gelip çykyş 31:24. Gelip çykyş 37:5–9-da Ýusubyň düýşlerini okaň, soňra bolsa olaryň Müsürde ýerine ýetmeginiň gyzykly wakasyny okaň.
“In Gibeon the Lord appeared to Solomon in a dream by night. 1 Kings 3:5. The great important image of the second chapter of Daniel was given in a dream, also the four beasts, etc. of the seventh chapter. When Herod sought to destroy the infant Saviour Joseph was warned in a dream to flee into Egypt. Matthew 2:13.
“Gibeonda Reb Süleýmana gije düýşünde göründi.” 1 Patyşalar 3:5. Daniýeliň ikinji babyndaky beýik we möhüm but şekili hem düýşde berildi, şeýle hem ýedinji babyndaky dört ýyrtyjy haýwan we ş.m. Hirodes çagajyk Halasgäri ýok etmäge synanyşanda, Ýusup düýşünde Müsüre gaçmak barada duýduryldy. Matta 2:13.
“And it shall come to pass in the LAST DAYS, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. Acts 2:17.
“Ahyrky günlerde şeýle bolar, diýip Hudaý aýdýar, Men Öz Ruhumdan ähli ynsanlaryň üstüne dökerin; ogullaryňyz hem gyzlaryňyz pygamberlik ederler, ýaş ýigitleriňiz görnüşler görerler, garrylaryňyz bolsa düýşler görerler.” Resullaryň işleri 2:17.
“The gift of prophecy, by dreams and visions, is here the fruit of the Holy Spirit, and in the last days is to be manifested sufficiently to constitute a sign. It is one of the gifts of the gospel church.
Pygamberlik peşgeşi, düýşler we görüşler arkaly, bu ýerde Mukaddes Ruhuň miwesidir, hem-de ahyrky günlerde alamat döretmäge ýeterlik derejede ýüze çykarylmalydyr. Ol Hoş Habaryň ybadathanasynyň peşgeşleriniň biridir.
“And he gave some apostles; and some PROPHETS; and some evangelists; and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ. Ephesians 4:11, 12.
«Ol käbirlerini resullar; käbirlerini-de PYGAMBERLER; käbirlerini hoş habarçylar; käbirlerini-de çopanlar we mugallymlar etdi; mukaddesleri kämilleşdirmek, hyzmat işini ýerine ýetirmek, Mesihiň bedenini berkitmek üçin». Efesliler 4:11, 12.
“And God hath set some in the church, first apostles, secondarily PROPHETS, etc. 1 Corinthians 7:28.
“Ýöne Hudaý käbirlerini ybadathanada goýdy: ilki resullary, ikinji NUBUWATÇYLARY, we ş.m. 1 Korintoslylar 7:28.
“Despise not PROPHESYINGS. 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 12:6; 1 Corinthians 14:1, 24, 39. Prophets or prophesyings are for the edification of the church of Christ; and there is no evidence that can be produced from the word of God, that they were to cease before evangelists, pastors and teachers were to cease. But says the objector, ‘There has been so many false visions and dreams that I cannot have confidence in anything of the kind.’ It is true that Satan has his counterfeit. He always had false prophets, and certainly we may expect them now in this his last hour of deception and triumph. Those who reject such special revelations because the counterfeit exists, may with equal propriety go a little farther and deny that God ever revealed himself to man in a dream or a vision, for the counterfeit always existed.
“Pygamberlik etmegi äsgermezlik etmäň. 1 Selanikliler 5:20. Şeýle hem seret: Resullaryň Işleri 13:1; 21:9; Rimliler 12:6; 1 Korinfliler 14:1, 24, 39. Pygamberler ýa-da pygamberlikler Mesihiň ýygnagynyň ruhy taýdan berkemegi üçindir; we olaryň hoş habary wagyz edýänlerden, çopanlardan hem-de mugallymlardan öň bes edilmelidigi barada Hudaýyň sözünden getirip boljak hiç bir subutnama ýokdur. Emma garşy çykýan adam: ‘Ýalan görnüşler we düýşler şeýle köp boldy welin, men beýle zatlaryň hiç birine ynam edip bilemok’ diýýär. Şeýtanyň hem öz galpy bardyr — bu hakykatdyr. Onuň hemişe ýalan pygamberleri bolupdy, we elbetde, aldawynyň hem ýeňşiniň bu soňky sagadynda olaryň indi hem bolmagyna garaşyp bileris. Şeýle ýörite ylhamlary galp görnüşi bar diýlip ret edýänler, edil şol derejede, biraz hem öňe gidip, Hudaýyň düýşde ýa-da görnüşde özüni adama asla aýan edendigini inkär edip bilerler; çünki galpy hemişe bolupdy.”
“Dreams and visions are the medium through which God has revealed himself to man. Through this medium he spake to the prophets; he has placed the gift of prophecy among the gifts of the gospel church, and has classed dreams and visions with the other signs of the ‘LAST DAYS.’ Amen.
“Hudaý Özüni adama düýşler we görnüşler arkaly aýan etdi. Ol pygamberlere şu serişdedir bilen gepledi; pygamberlik peşgeşini Hoş Habar ýygnagynyň peşgeşleriniň arasyna ýerleşdirdi we düýşleri hem-de görnüşleri ‘SOŇKY GÜNLERIŇ’ beýleki alamatlary bilen bir hatarda goýdy. Omyn.
“My object in the above remarks has been to remove objections in a scriptural manner, and prepare the mind of the reader for the following.” James White, Brother Miller’s Dream, 1–3.
“Ýokardaky belliklerimde meniň maksadym garşylyklary Müqaddes Ýazgylara laýyk usulda aradan aýyrmak we okyjynyň aňyny aşakdakylara taýýarlamak boldy.” James White, Brother Miller’s Dream, 1–3.
William Miller’s Second Dream
Uilýam Milleriň Ikinji Düýşi
“I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.
«Men düýşümde Hudaýyň görünmeýän bir el arkaly maňa uzynlygy takmynan on dýuým, ini hem beýikligi alty dýuým bolan, gara agaçdan ýasalan we dürler bilen nepis nagyşlanyp bezelen täsin bir sandyjy iberendigini gördüm. Şol sandyga bir açar berkidilipdir. Men dessine açary aldym-da sandygy açdym; şonda özüm haýran galyp we geňirgenip, onuň her dürli görnüşli we ululykdaky göwherler, almazlar, gymmat bahaly daşlar, şeýle hem her hili möçberdäki we gymmatlylykdaky altyn-kümüş teňňeler bilen doludygyny gördüm; olaryň ählisi sandygyň içinde öz-öz ýerlerinde ajaýyp tertip bilen ýerleşdirilipdir; şeýle tertipde ýerleşdirilenleri bolsa diňe güne deňelip biljek bir nur we şöhle saçýardy.»
“I thought it was not my duty to enjoy this wonderful sight alone, although my heart was overjoyed at the brilliancy, beauty, and value of its contents. I therefore placed it on a center table in my room and gave out word that all who had a desire might come and see the most glorious and brilliant sight ever seen by man in this life.
Men onuň mazmunynyň şöhratyna, gözelligine we gymmatyna ýüregim joşup begenýän hem bolsa, bu ajaýyp görnüşden ýeke özüm lezzet almagyň meniň borjum däldir diýip oýlandym. Şonuň üçin men ony otagymdaky ortaky stoluň üstünde goýdum we isleg bildirýänleriň hemmesiniň gelip, ynsanyň bu durmuşda görüp bilen iň şöhratly hem-de iň nurana görnüşini görüp biljekdigini habar berdim.
“The people began to come in, at first few in number, but increasing to a crowd. When they first looked into the casket, they would wonder and shout for joy. But when the spectators increased, everyone would begin to trouble the jewels, taking them out of the casket and scattering them on the table. I began to think that the owner would require the casket and the jewels again at my hand; and if I suffered them to be scattered, I could never place them in their places in the casket again as before; and felt I should never be able to meet the accountability, for it would be immense. I then began to plead with the people not to handle them, nor to take them out of the casket; but the more I pleaded, the more they scattered; and now they seemed to scatter them all over the room, on the floor and on every piece of furniture in the room.
Adamlar ýygnanyp başladylar: ilki san taýdan azdylar, ýöne barha köpelip, köpçülige öwrüldiler. Olar ilkinji gezek sandyga seredenlerinde, haýran galyp, şatlykdan gygyrardylar. Emma tomaşaçylar köpelende, her kim göwherlere degip başlady, olary sandygyň içinden çykaryp, stoluň üstüne pytradýardy. Men eýesiniň sandygy hem göwherleri ýene-de meniň elimden talap etjekdigi hakda oýlanyp başladym; eger men olaryň pytramagyna ýol bersem, soň olary öňküsi ýaly ýene sandygyň içindäki ýerlerine hiç haçan goýup bilmerin; hem-de bu jogapkärçilige hiç haçan ýüzbe-ýüz bolup bilmerin diýip duýdum, çünki ol juda ägirtdi. Şondan soň men adamlara olara degmezligi, olary sandygyň içinden çykarmazlygy ýalbaryp başladym; ýöne näçe köp ýalbarysam-da, şonça-da olar olary has köp pytradylar; indi bolsa olary otagyň hemme ýerine, ýere we otagyň içindäki her bir mebeliň üstüne pytradýan ýalydylar.
“I then saw that among the genuine jewels and coin they had scattered an innumerable quantity of spurious jewels and counterfeit coin. I was highly incensed at their base conduct and ingratitude, and reproved and reproached them for it; but the more I reproved, the more they scattered the spurious jewels and false coin among the genuine.
Soňra men olaryň hakyky gymmatbaha daşlaryň we teňňeleriň arasyna san-sajaksyz mukdarda galp gymmatbaha daşlary we ýalan teňňeleri seçip goýberendiklerini gördüm. Men olaryň şeýle pes gylyk-häsiýetine we nankörlügine juda gazaplandym, hem-de munuň üçin olary ýazgardym we käýedim; ýöne näçe köp ýazgarsam, şonça-da olar galp gymmatbaha daşlary we ýalan teňňeleri hakyky zatlaryň arasyna has köp seçip goýberýärdiler.
“I then became vexed in my physical soul and began to use physical force to push them out of the room; but while I was pushing out one, three more would enter and bring in dirt and shavings and sand and all manner of rubbish, until they covered every one of the true jewels, diamonds, and coins, which were all excluded from sight. They also tore in pieces my casket and scattered it among the rubbish. I thought no man regarded my sorrow or my anger. I became wholly discouraged and disheartened, and sat down and wept.
Şondan soň men öz beden janlymda gahar-gazaba mündüm we olary otagdan çykarmak üçin beden güýjüni ulanmaga başladym; emma men birini itekläp çykarýarkam, ýene üçüsi girerdi-de, hapa, agaç übtükleri, çäge we her dürli zibil getirerdiler, ahyrynda olar hakyky ähli göwherleri, almazlary we teňňeleri doly örtüp goýdular, şeýdip olaryň ählisi gözden ýaşyr boldy. Olar meniň sandyjagymy hem bölek-bölek edip ýyrtyp, onuň böleklerini zibilleriň arasyna seçip goýberdiler. Men meniň hasratyma ýa-da gaharyma hiç bir adamyň üns bermeýändigini pikir etdim. Men bütinleý ruhdan düşdüm, kalbym çökdi, soňra oturyp agladym.
“While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the 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.
“Şeýlelik bilen men özümiň uly ýitgim we jogapkärçiligim üçin aglap, matam tutup oturkam, Hudaýy ýatlady m we Ol maňa kömek ibersin diýip yhlas bilen doga etdim. Şol bada gapy açyldy-da, adamlar baryp çykandan soň, bir adam otaga girdi; onuň elinde hapa süpüriji bolup, penjireleri açdy we otagyň içindäki tozany hem-de hapalaýjy galyndylary süpürip aýyrmaga başlady.
“I cried to him to forbear, for there were some precious jewels scattered among the rubbish.
Men Oňa saklanmagyny ýalbaryp soradym, çünki harabalyklaryň arasynda dargap ýatan käbir gymmatly göwherler bardy.
“He told me to ‘fear not,’ for he would ‘take care of them.’
Ol maña: “Gorkma”, sebäbi Ol “olar barada alada eder”.
“Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.
“Soňra ol tozany we hapany, galp gymmatbahaly daşlary we ýasama pullary süpürip aýyrýarka, olaryň hemmesi bulut ýaly galyp, penjireden daşary çykdy, şemal hem olary alyp gitdi. Alagaraňkylykda men bir salym gözlerimi ýumdum; açanymda, hapa-zibilleriň ählisi ýok bolupdy. Gymmatbahaly daşlar, almazlar, altyn we kümüş pullar, otagyň hemme ýerine bol-elin saçylyp ýatyrdy.
“He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.
Soňra ol stoluň üstünde öňkindisinden has uly we has gözel bir sandygy goýdy, gymmatbaha daşlary, göwherleri, teňňeleri owurtlap-owurtlap ýygnap, olaryň hemmesini sandyga taşlady; hatda göwherleriň käbiri iňňäniň ujundan hem uly bolmadyk bolsa-da, hiç biri galýança şeýledi.
“He then called upon me to ‘come and see.’
Soňra ol meni: «Gel-de gör», diýip çagyrdy.
“I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.
«Men sandyga seretdim, ýöne gözlerim gören zadymdan gamaşdy. Olar öňki şöhratyndan on esse ýagty saçýardy. Men olary tozana seçip, depgilän şol erbet adamlaryň aýaklary bilen gumda sürtülip arassalanandyr öýtdüm. Olar sandygyň içinde ajaýyp tertip bilen, hersi öz ornunda, olary içine taşlan adamyň hiç hili görner agyry-zähmetiniň yzy bolmazdan ýerleşdirilipdi. Men begenjimden gaty ses bilen gygyrdym, şol gygyrma hem meni oýardy». Early Writings, 81–83.
James White’s Footnotes
Jeýms Uaýtyň Aşaky Bellikleri
“The ‘casket’ represents the great truths of the Bible, relative to the second advent of our Lord Jesus Christ, which were given Brother Miller to publish to the world.
“Sandyk” biziň Rebbimiz Isa Mesihiň ikinji gelişi bilen bagly Mukaddes Kitabyň beýik hakykatlaryny aňladýar; bu hakykatlar dünýä jar etmek üçin dogan Milleriň özüne berildi.
“The ‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.
“‘Berkidilen açar’ onuň pygamberlik Sözüni düşündiriş usulydy — Mukaddes Ýazgyny Mukaddes Ýazgy bilen deňeşdirmek — Injil öz-özüniň düşündirijisidir. Şol açar bilen Dogan Miller ‘sandygyn’, ýagny Mesihiň dünýä gelşi baradaky beýik hakykaty dünýä açdy.
“‘The people began to come in, at first few in number, but increasing to a crowd.’ When the advent doctrine was first preached by Brother Miller, and a very few others, it had but little effect, and but very few were waked up by it; but from 1840 to 1844, wherever it was preached, the whole community was aroused.
“‘Adamlar gelip başlady, ilki san taýdan azdy, ýöne barha köpelip, köpçülige öwrüldi.’ Geliş baradaky taglymat ilkinji gezek Dogan Miller we ýene örän az sanly başgalar tarapyndan wagyz edilende, onuň täsiri juda az boldy, we onuň arkaly örän az adam oýandy; emma 1840-njy ýyldan 1844-nji ýyla çenli, nirede wagyz edilen bolsa, tutuş jemgyýet oýandy.
“The ‘jewels, diamonds, etc.’ of ‘all sorts and sizes’ so ‘beautifully arranged in their several places in the casket’ represent the children of God, [Malachi 3:17,] from all the churches, and from almost every station, and situation of life, who received the advent faith, and were seen to take a bold stand in their several stations, in the holy cause of truth. While moving in this order, each attending to his own duty, and walking humbly before God, ‘they reflected a light and glory’ to the world, equaled only by the church in the days of the apostles. The message, [Revelation 14:6, 7] went as it were, upon the wings of the wind, and the invitation, ‘Come, for all things are now ready,’ [Luke 14:17.] went abroad with power and effect.
“‘Her hili gymmat bahaly daşlar we ş.m.’, ‘dürli görnüşli we ululykly’ bolup, ‘gutynyň içinde öz degişli ýerlerinde şeýle gözel tertip bilen ýerleşdirilen’ zatlar, Hudaýyň çagalaryny [Malakiýa 3:17] aňladýar; olar ähli ybadathanalardan hem-de durmuşyň tas ähli derejelerinden we ýagdaýlaryndan bolup, advent imanyny kabul edenlerdi we mukaddes hakykat işinde öz degişli orunlarynda gaýduwsyz duruş tutýandyklary görüldi. Şol tertipde hereket edip, her biri öz borjuna üns berip, Hudaýyň öňünde pesgöwünlilik bilen ýörän mahalynda, ‘olar dünýä ýagtylyk we şöhrat şöhlelendirýärdiler’; bu diňe resullaryň günlerindäki ybadathana bilen deňeşdirilip bilinjek derejededi. Habar [Ylham 14:6, 7] edil ýeliň ganatlarynda gidýän ýaly bolup ýaýrady, we ‘Geliň, çünki indi hemme zat taýýar’ [Luka 14:17] diýen çakylyk güýç we täsir bilen her ýana ýaýrap gitdi.
“When the flying angel [Revelation 14:6, 7.] first began to preach the everlasting good news, ‘Fear God, and give glory to him; for the hour of his judgment is come,’ many shouted for joy in view of the coming of Jesus, and the restitution, who afterwards opposed and scoffed, and ridiculed the truth that a little before filled them with joy. They troubled and scattered the jewels. This brings us to the autumn of 1844, when the scattering time commenced. Mark this: It was those who once ‘shouted for joy’ that troubled and scattered the jewels. And none have so effectually scattered the flock, and led them astray since 1844, as those who once preached the truth, and rejoiced in it; but have since denied the work of God, and the fulfilment of prophecy in our past advent experience.
“Uçýan perişde [Ylham 14:6, 7.] ilkinji gezek ebedi hoş habary wagyz edip başlanda, ‘Hudaýdan gorkuň we Oňa şöhrat beriň; çünki Onuň höküm sagady geldi,’ diýende, köpler Isanyň gelşini we dikeldişi göz öňünde tutup, şatlykdan seslerini galdyrdylar; emma soňra garşy çykyp, ýaňsa aldylar we biraz öň özlerini şatlykdan dolduran hakykaty masgaraladylar. Olar gymmat bahaly daşlary biynjalyk etdiler we dargatdylar. Bu bizi 1844-nji ýylyň güýzüne getirýär; şol wagtda dargadyş döwri başlandy. Muny belläň: gymmat bahaly daşlary biynjalyk edenler we dargadanlar bir wagtlar ‘şatlykdan seslerini galdyran’ şolaryň özleridi. Şeýle hem 1844-den bäri sürini iň täsirli görnüşde dargadanlar we ony azaşdyranlar, bir wagtlar hakykaty wagyz eden we onda şatlanýan, ýöne soňra Hudaýyň işini hem-de biziň geçmişdäki advent tejribämizde pygamberlikleriň berjaý bolandygyny inkär edenlerdir.”
“Brother Miller’s testimony, for a number of months after the Midnight cry, at the seventh month, 1844, was that the door was shut, and that the advent movement was a fulfilment of prophecy, and that we had been right in preaching time. He then exhorted his brethren, through the Advent Herald to hold fast, to be patient, and not grudge against one another; and God would soon justify them for preaching time. In this way he plead for the jewels, while he felt his ‘accountability’ for them, and that ‘it would be immense.’
“1844-nji ýylyň ýedinji aýynda ýaňlanan Gije ýarymdaky çagyryşdan soň, birnäçe aýlap Dogan Milleriň şaýatlygy şeýle boldy: gapy ýapylypdyr, geljek hakdaky hereket pygamberligiň amala aşmagydyr we wagty wagyz etmekde biz dogry bolupdyk. Soňra ol Advent Herald arkaly doganlaryny berk durmaga, sabyrly bolmaga we biri-birine garşy närazylyk etmezlige ündedi; şonda Hudaý wagty wagyz edenleri tizden aklar. Şeýlelikde ol göwherler üçin ýalbardy, şol bir wagtda olar babatda özüniň ‘jogapkärçiligini’ duýýardy we munuň ‘gaty uly’ boljagyny aýdýardy.”
“The ‘spurious jewels and counterfeit coin’ that were scattered among the genuine, clearly represent false converts, or ‘strange children,’ [Hosea 5:7.] since the door was shut in 1844.
1844-nji ýylda gapy ýapylaly bäri, hakykylaryň arasyna ýaýradylan «galp gymmatbaha daşlar we galp teňňeler» aýdyň ýagdaýda ýalan iman edenleri, ýagny «keseki çagalary» [Hoşeýa 5:7.] aňladýar.
“The second ‘casket much larger and more beautiful than the former’ into which the scattered ‘jewels,’ ‘diamonds,’ and ‘coins’ were gathered, represents the broad field of living present truth into which the scattered flock will be gathered, even 144,000, all of them having the seal of the living God. Not one of the precious diamonds will be left in the dark. Although some are ‘not bigger than the point of a pin,’ they will not be overlooked, and left out in this day when God is making up his jewels. [Malachi 3:16–18.] He can send his angels and haste them out as he did Lot out of Sodom. ‘A short work will the Lord make upon the earth.’ ‘He will cut it short in righteousness.’ See Romans 9:28.
Öňküsinden has ulyrak we has gözelräk bolan ikinji “gapyrjak”, içine dargan “jowahyrlar”, “almazlar” we “teňňeler” ýygnalan şol gapyrjak, ýaşaýan häzirki hakykatyň giň meýdanyny aňladýar; şol ýere dargan sürü, ýagny 144,000, hemmesi-de ýaşaýan Hudaýyň möhürine eýe bolanlar, ýygnanar. Gymmatly almazlaryň birje-de garaňkylykda galdyrylmaz. Käbirleri “iňňäniň ujundan-da uly däl” bolsalar-da, olar nazardan sypdyrylmaz we Hudaýyň Öz jowahyrlaryny düzýän şu gününde daşarda galdyrylmaz. [Malakiýa 3:16–18.] Ol perişdelerini iberip, Luty Sodomdan çykaryşy ýaly, olary hem gyssagly çykaryp biler. “Reb ýer ýüzünde işini gysga wagtda tamamlajakdyr.” “Ol ony dogrulyk bilen gysgaldyp tamamlajakdyr.” Seret: Rimliler 9:28.
“The ‘dirt and shavings, sand and all manner of rubbish,’ represent the various and numerous errors that have been brought in among second advent believers, since the autumn of 1844. Here I will notice a few of them.
“‘Tozan-tupan we gyrkyndylar, gum we her hili hapalar,’ 1844-nji ýylyň güýzünden bäri ikinji gelişe ynanýanlaryň arasyna girizilen dürli-dürli we köp sanly ýalňyşlyklary aňladýar. Bu ýerde olaryň birnäçesine ünsi çekerin.
“1. The stand that some of the ‘shepherds’ presumptuously took immediately after the Midnight cry was given, that the solemn melting power of the Holy Ghost that attended the seventh month movement was a mesmeric influence. George Storrs was among the first to take this stand. See his writings in the latter part of 1844, in the Midnight Cry, then published in New York city. J. V. Himes, at the Albany Conference in the spring of 1845, said that the seventh month movement produced mesmerism seven feet deep. This I am told by one who was present, and heard the remark. Others who took an active part in the seventh month cry have since pronounced that movement the work of the Devil. Attributing the work of Christ and the Holy Ghost to the Devil, was in the days of our Saviour, blasphemy, and it is blasphemy now.
“1. Käbir ‘çopanlaryň’ Gije ýarymky nalyş berlen badyna dessine tekepbirlik bilen eýelän garaýşy şundan ybaratdy: ýedinji aý hereketine ýoldaş bolan Mukaddes Ruhuň dabara salýan, ýürekleri eredýän gudraty mesmerik täsir ekeni. Jorj Storrs bu garaýşy eýelänleriň ilkinjileriniň biridi. Muny 1844-nji ýylyň soňky böleginde, şol wagt Nýu-Ýork şäherinde neşir edilýän Midnight Cry gazetindäki ýazgylarynda görüň. J. V. Himes 1845-nji ýylyň ýazynda geçirilen Albany Konferensiýasynda: “ýedinji aý hereketi ýedi fut çuňlugynda mesmerizm döretdi” diýdi. Muny maňa şol ýerde bolan we bu sözi eşiden biri gürrüň berdi. Ýedinji aý nalyşynda işjeň gatnaşan başgalar hem soňra şol hereketi Iblisiň işi diýip yglan etdiler. Mesihiň we Mukaddes Ruhuň işini Iblise degişli etmek, Halasgärimiziň günlerinde Hudaýa dil ýetirmekdi, häzir hem Hudaýa dil ýetirmekdir.”
“2. The many experiments on definite time. Since the 2300 days ended in 1844, quite a number of times have been set, by different individuals, for their termination. In doing this they have removed the ‘landmarks,’ and have thrown darkness and doubt over the whole advent movement.
“2. Kesgitli wagt boýunça edilen köp sanly synaglar. 2300 gün 1844-nji ýylda tamamlanaly bäri, olaryň tamamlanjak wagty hökmünde dürli şahslar tarapyndan ep-esli köp wagtlar bellenildi. Muny etmek bilen olar ‘serhet belliklerini’ aýryp taşladylar hem-de bütin advent hereketiniň üstüne garaňkylyk bilen şübhäni saldylar.
“3. Spiritualism with all its fancies and extravagances. This wile of the Devil, which has accomplished an awful work of death, is very fitly represented by ‘shavings,’ and ‘all manner of rubbish.’ Many of those who drank down the poison of spiritualism admitted the truth of our past advent experience, and from this fact many have been made to believe that spiritualism was the natural fruit of believing that God conducted the great advent movements in 1843 and 1844. Peter, speaking of those who should ‘bring in damnable heresies, even denying the Lord that bought them,’ says, ‘BY REASON OF WHOM THE WAY OF TRUTH SHALL BE EVIL SPOKEN OF.’
“3. Ruhçulyk ähli hyýallary we çenden çykmalary bilen. Ölümiň elhenç işini amala aşyran Iblisiň bu hilesi ‘ýonuşgalary’ we ‘dürli-dürli hapalary’ bilen örän laýyk suratlandyrylýar. Ruhçulygyň zäherini içenleriň köpüsi biziň öňki advent tejribämiziň hakykatdygyny boýun aldylar, we şu ýagdaý sebäpli köp adamlar 1843-nji we 1844-nji ýyllarda Hudaýyň beýik advent hereketlerini alyp barandygyna ynanmagyň ruhçulygyň tebigy miwesidigine ynandyrldy. Petrus, ‘heläk ediji bidgatlary girizerler, hatda özlerini satyn alan Rebbini hem inkär ederler’ diýlenler barada sözläp, şeýle diýýär: ‘ŞOLAR ÜÇIN HAKYKATYŇ ÝOLY ÝAMANLANAR.’”
“4. S. S. Snow professing to be ‘Elijah the Prophet’” This man in his strange and wild career, has also acted his part in this work of death, and his course has had a tendency to bring the true position for the waiting saints into disrepute, in the minds of many honest souls.
“4. S. S. Snow özüni «Ylýas pygamber» diýip ykrar edýär” Bu adam özüniň geň we wagşy ýolunda ölüm işinde hem öz roluny ýerine ýetirdi, we onuň tutan ýoly köp dogruçyl janlaryň aňynda garaşýan mukaddesleriň hakykatdaky ýagdaýyny abraýdan gaçyrmaga meýil etdi.
“To this catalogue of errors I might add many more, such as the ‘thousand years’ of Revelation 20:4, 7, in the past, the 144,000 of Revelation 7:4; 14:1, those who ‘arose and came out of the graves’ after Christ’s resurrection, the no-work doctrine, the doctrine of the destruction of infants, &c. &c.
Şu ýalňyşlyklaryň sanawyna men ýene köp zatlary goşup bilerdim, mysal üçin, Ylham 20:4, 7-däki geçmişde bolup geçen “müň ýyl”, Ylham 7:4; 14:1-däki 144,000, Mesihiň direlişinden soň “gabrystanlardan çykyp gelen we turanlar”, işsiz-durmak taglymaty, çagalaryň ýok edilmegi baradaky taglymat, we ş.m., we ş.m.
“These errors were so industriously propagated, and urged upon the waiting flock that, at the time Brother Miller had the dream, the true jewels were ‘excluded from sight,’ and the words of the prophet were applicable—’And judgment is turned away backward, and justice standeth afar off,’ &c. &c. See Isaiah 59:14. At that time there was not an advent paper in the land that advocated the cause of present truth. The Day-Dawn, was the last to defend the true position of the little flock; but that died a number of months before the Lord gave Bro. Miller this dream; and in its last dying struggle pointed the weary sighing saints to 1877, then thirty years in the future, as the time of their final deliverance. Alas! alas! No wonder that Brother Miller in his dream, ‘sat down and wept’ over this sad state of things.
“Bu ýalňyşlyklar şeýle bir yhlasly ýaýradyldy we garaşýan sürä şeýle bir zorluk bilen öňe sürüldi welin, Dogan Miller düýşi gören wagtynda, hakyky gymmatbahaly daşlar ‘görünmez edildi’, hem-de pygamberiň sözleri degişli boldy—‘Kazyýet yza serpildi, adalat bolsa uzakda durýar,’ we ş.m. we ş.m. Seret: Işaýa 59:14. Şol wagt ýurtda häzirki hakykatyň işini goldaýan bir hem advent neşiri ýokdy. The Day-Dawn kiçi süriniň dogry ornuny goran iň soňky neşirdi; emma Reb Dogan Milleriň bu düýşüni bermezinden birnäçe aý öň ol hem öçdi; we iň soňky jan çekişmesinde ýadaw, ah çekýän mukaddesleri olaryň soňky halas boluşlarynyň wagty hökmünde, şol wagt geljekde otuz ýyl uzaklykda duran 1877-nji ýyla gönükdirdi. Wah! wah! Dogan Milleriň düýşünde bu gynançly ýagdaýyň üstünde ‘oturyp aglamagyna’ geň däldir.”
“Brother Miller closed his eyes in death, December 22, 1849, which fulfilled the following words in his dream, ‘In the bustle I closed my eyes for a moment.’ This wonderful fulfilment is so plain that none will fail to see it.
Miller dogan 1849-njy ýylyň 22-nji dekabrynda ölümde gözlerini ýumdy; bu bolsa onuň düýşünde aýdylan şu sözleriň berjaý bolmagy boldy: “Ala-galmagyň içinde men bir pursatlyk gözlerimi ýumdum.” Bu täsin berjaý boluş şeýle bir aýdyňdyr welin, muny görmän galjak hiç kim bolmaz.
“The casket, represents the advent truth that Brother Miller published to the world, as is marked out by the parable of the ten virgins. [Matthew 25:1–11.] First, the time, 1843; second, the tarrying time; third, the midnight cry, at the seventh month, 1844, and fourth, the shut door. No one who has read the second advent papers since 1843, will deny that Brother Miller has advocated these four important points in advent history. This harmonious system of truth or ‘casket’ has been torn in pieces, and scattered among the rubbish by those who have rejected their own experience, and have denied the very truths that they, with Brother Miller so fearlessly preached to the world.
“Tabyt, on gyz hakykaty aňladýar; ony Dogan Miller dünýä neşir etdi, on gyz baradaky tymsal bilen görkezilişi ýaly. [Matta 25:1–11.] Birinjiden, wagt — 1843; ikinjiden, gijikme döwri; üçünjiden, ýedinji aýda, 1844-nji ýylda ýarygije çagyryşy; dördünjiden hem, ýapylan gapy. 1843-nji ýyldan bäri ikinji geliş baradaky neşirleri okan hiç kim Dogan Milleriň advent taryhyndaky şu dört möhüm nokady goldandygyny inkär etmez. Hakykatyň bu sazlaşykly ulgamy ýa-da ‘tabyt’, öz başdan geçiren tejribelerini ret eden hem-de özleriniň Dogan Miller bilen bilelikde dünýä şeýle gorkusyz wagyz eden hut şol hakykatlaryny inkär edenler tarapyndan bölek-bölek edilip, galyndylaryň arasyna dargadyldy.
“The church will then be pure and ‘without fault before the throne of God,’ having confessed all their errors, faults and sins, and having had them washed away by the blood of Christ and blotted out, they will be without ‘spot or wrinkle, or any such thing.’ Then they will shine with ‘ten times their former glory.’” JAMES WHITE Oswego, May, 1850.
Ybadathana şonda pak bolar we “Hudaýyň tagtynyň öňünde kemsiz” bolar; olar ähli ýalňyşlaryny, kemçiliklerini we günälerini boýun alyp, Mesihiň gany bilen ýuwlup aýrylandan we pozulandan soň, “tegilsiz, gyrymsyz ýa-da şoňa meňzeş hiç bir zatsyz” bolarlar. Şonda olar “öňki şöhratyndan on esse artyk” parlarlar. JAMES WHITE Oswego, Maý, 1850.