It is essential in understanding the message that is being unsealed in the book of Revelation, to recognize the roots, development and significance of the Protestant Reformation. Three primary lines within the history of that Reformation address the Bible, and the correct methodology to be used in studying the Bible and also that the chosen messengers through that history are waymarks of that history. As always is the case Satan attempted to hide the King James Bible with several counterfeits, and he sought to hide the correct methodology for understanding the Bible with several counterfeits and he also sought to hide the correct messengers (waymarks) that were raised up along the way in that history.

Ylham kitabynda açylýan habara düşünmekde Protestant Reforma­siyasynyň köklerini, ösüşini we ähmiýetini tanamak örän zerurdyr. Şol Reforma­siýanyň taryhynyň içindäki üç esasy ugur Mukaddes Kitaba, Mukaddes Kitaby öwrenmekde ulanylmaly dogry usulyýete, şeýle hem şol taryhyň dowamynda saýlanyp alnan habarçylaryň şol taryhyň ýol belgileridigine degişlidir. Hemişeki ýaly, Şeýtan birnäçe galp nusgalaryň üsti bilen King James Mukaddes Kitabyny gizlemäge synanyşdy, birnäçe galp usullaryň üsti bilen Mukaddes Kitaba düşünmegiň dogry usulyýetini gizlemäge çalyşdy, şeýle hem şol taryhyň dowamynda galdyrylan dogry habarçylary (ýol belgilerini) hem gizlemäge synanyşdy.

“But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.

“Emma Şeýtan bikär durmady. Ol indi her bir beýleki reformaçylyk hereketinde synanyşan zadyny etdi — hakyky işiň ýerine olaryň üstüne galp bir zady sürtüp, halky aldamaga we ýok etmäge çalyşdy. Hristian ybadathanasynyň birinji asyrynda galp Mesihler bolşy ýaly, on altynjy asyrda hem galp pygamberler peýda boldy.” The Great Controversy, 186.

In the Millerite history from 1840 through 1844 the mantle of Protestantism, (which is one of two horns on the earth-beast that is the United States), Millerite Adventism became the Protestant horn. At the same time, the churches who had previously professed to be Protestant became apostate Protestantism, or as the Millerites identified them, “the daughters of Rome.” When the Protestants rejected the first angel’s message in 1843, they fell and the Millerites carried on with the mantle of Protestantism. The Millerite history was the climax of God’s work in bringing His “church in the wilderness” up to the full understanding of the Word of God.

1840-dan 1844-e çenli Millerit taryhynda, Protestantçylygyň dony, (ol Birleşen Ştatlar bolan ýer-haiwanynyň iki şahynyň biridir), Millerit Adventizmine geçdi we ol Protestant şahasy boldy. Şol bir wagtda, öň özlerini Protestant diýip ykrar eden ybadathanalar ýüz dönderen Protestantçylyga öwrüldiler, ýa-da Milleritleriň olary atlandyryşy ýaly, “Rimiň gyzlary” boldular. Protestantlar 1843-nji ýylda birinji perişdäniň habaryny ret edenlerinde, olar ýykyldylar we Protestantçylygyň donuny Milleritler dowam etdirdiler. Millerit taryhy, Hudaýyň Öz “çölde bolan ybadathanasyny” Hudaýyň Sözüne doly düşünje getirmekdäki işiniň iň ýokary nokady boldy.

The opening of the investigative judgment brought the test of the law of God and especially the Sabbath. To proclaim the third angel’s message required a church that upheld the law of God, which had been buried under papal traditions and customs during the Dark Ages. Christ brought the Protestants to the history of 1840 to 1844 and presented the test of Elijah, of whom William Miller was typified, and when the Protestants rejected Miller’s message they returned to Rome. The test of the first angel’s message as delivered by Miller was typified by Elijah at Mount Carmel.

Barlagçy derňew hökümniň açylmagy Hudaýyň kanunynyň, aýratyn-da Şenbe gününiň synagyny getirdi. Üçünji perişdäniň habaryny yglan etmek üçin, Garaňky Asyrlarda papalyk däp-dessurlarynyň hem urp-adatlarynyň astynda gömülip galan Hudaýyň kanunyny berjaý edýän bir ybadathana zerurdy. Mesih protestantlary 1840-dan 1844-nji ýyla çenli bolan taryha getirdi we Illýanyň synagyny olaryň öňünde goýdy; William Miller şonuň nusgasy bolupdy. Protestantlyr Milleriň habaryny ret edenlerinde, olar Rime dolandylar. Miller tarapyndan berlen birinji perişdäniň habarynyň synagy Karmel dagyndaky Illýa bilen nusgalandyrylypdy.

And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:21.

Soňra Ylýas ähli halkyň ýanyna gelip, şeýle diýdi: «Haçana çenli iki pikiriň arasynda ikirjiňlenip ýörersiňiz? Eger Reb Hudaý bolsa, Oňa eýeriň; ýogsa eger Bagal bolsa, onda oňa eýeriň». Emma halk oňa bir söz hem jogap bermedi. 1 Patyşalar 18:21.

In 1840, when confronted with the message of Elijah, represented by Miller and the first angel, the Protestants chose Baal!

1840-njy ýylda Miller we birinji perişde tarapyndan şekillendirilen Ylýasyň habary bilen ýüzbe-ýüz bolnanda, protestantlar Baaly saýladylar!

The Protestant Reformation was an unsealing of the truths of the Bible that began with the “morning star,” which was promised to be given during the history represented by the church of Thyatira. The direct attack against the Bible began centuries earlier and is clearly presented in The Great Controversy, especially with the history of the Waldensians. In 1930, Benjamin Wilkerson published the book, Our Authorized Bible Vindicated. The book documents the warfare against the sacred original texts that were ultimately used to translate the King James Bible and the various satanic counterfeit texts that were and still are promoted by Catholics, apostate Protestantism and Laodicean Adventists. The warfare began well before the history of the Waldensians, but they are the waymark and symbol of those who gave their lives to testify to the importance of the correct manuscripts that were ultimately translated into the 1611 King James Bible.

Protestant özgerdişligi Mukaddes Kitabyň hakykatlarynyň möhüriniň açylmagy boldy; ol Týatira ýygnagynyň taryhynda beriljekdigi wada edilen “ertir ýyldyzy” bilen başlandy. Mukaddes Kitaba gönüden-göni hüjüm ondan birnäçe asyr öň başlapdy we bu, aýratyn-da Waldensileriň taryhy bilen baglylykda, The Great Controversy kitabynda aýdyň beýan edilýär. 1930-njy ýylda Benjamin Wilkerson Our Authorized Bible Vindicated atly kitaby neşir etdi. Bu kitap soňunda King James Bibliýasyny terjime etmekde ulanylan mukaddes asyl tekstlere garşy alnyp barlan göreşi, şeýle hem katolikler, ýüz dönderiji protestantizm we Laodikeýaçy Adventistler tarapyndan öňe sürlen hem-de häzirem öňe sürülýän dürli şeýtani galp tekstleri resminamalaşdyrýar. Bu göreş Waldensileriň taryhyndan has öň başlanandy, ýöne olar ahyrsoňy 1611-nji ýyldaky King James Bibliýasyna terjime edilen dogry golýazmalaryň ähmiýetine şaýatlyk etmek üçin öz janlaryny berenleriň ýol belgisi we nyşanydyr.

The production of the King James Bible in 1611 went through a very specific translation process. The process of translating and publishing the Bible was accomplished through seven steps of production. It also took seven years to accomplish, and seven biblical years is twenty-five hundred and twenty days. That is of course the same number of prophetic days in which Jesus confirmed the covenant with many in fulfillment of Daniel nine. In the center of that sacred week Christ was crucified, and of course Christ crucified is the center of the Bible. Those seven steps to produce the pure Word of God were as follows.

1611-nji ýylda King James Injiliniň taýýarlanylmagy örän anyk bir terjime etme işiniň üsti bilen amala aşyryldy. Injili terjime etmek we neşir etmek işi önümçiligiň ýedi basgançagy arkaly ýerine ýetirildi. Muny amala aşyrmak üçin hem ýedi ýyl gerek boldy, Mukaddes Kitaba görä ýedi ýyl bolsa iki müň bäş ýüz ýigrimi gündür. Elbetde, bu Daniýeliň dokuzynjy babyndaky pygamberligiň ýerine ýetmeginde Isanyň köpler bilen ähti tassyklan şol bir pygamberlik günleriniň sanydyr. Şol mukaddes hepdäniň ortasynda Mesih haça çüýlendi, elbetde, haça çüýlenen Mesih Injiliň merkezidir. Hudaýyň päk Sözüni öndürmek üçin şol ýedi basgançak aşakdakylardy.

  • First: Initial Translation by Individuals: Around 50 translators were divided into six committees, each responsible for different sections of the Bible. These individuals worked on translating from the original languages (Hebrew, Aramaic, and Greek) into English.

    Birinjisi: Aýry-aýry adamlar tarapyndan ýerine ýetirilen ilkinji terjime: Takmynan 50 terjimeçi alty komitete bölünipdi, olaryň her biri Mukaddes Kitabyň dürli bölümleri üçin jogapkärdi. Bu adamlar asyl dillerden (ýewreýçe, arameýçe we grekçe) iňlis diline terjime etmek işiniň üstünde işlediler.

  • Second: Committee Review: After each committee completed their translation of a section, the work was reviewed by the committee members themselves. This allowed for collective input and correction of errors.

    Ikinji: Komitet tarapyndan gözden geçiriş: Her bir komitet bir bölümiň terjimesini tamamlandan soň, bu iş komitetiň agzalarynyň özleri tarapyndan gözden geçirildi. Bu ýagdaý köpçülikleýin goşant goşmaga we ýalňyşlary düzetmäge mümkinçilik berdi.

  • Third: General Committee Review: The individual committee translations were then submitted to a larger group of scholars, referred to as the General Committee. This committee consisted of representatives from each of the six translation committees. They reviewed the entire work, comparing and harmonizing the different committee translations.

    Üçünji: Umumy Komitetiň Gözden Geçirişi: Soňra aýry-aýry komitetleriň terjimeleri Umumy Komitet diýlip atlandyrylýan has uly alymlar toparyna tabşyryldy. Bu komitet alty terjime komitetiniň her birinden wekillerden ybaratdy. Olar bütin işi gözden geçirip, dürli komitetleriň terjimelerini deňeşdirdiler we sazlaşdyrdylar.

  • Forth: Additional Review and Revision: The General Committee’s revised version was sent back to the individual committees for further review and refinement. This iterative process helped ensure that the translation was consistent and accurate.

    Dördünjiden: Goşmaça seretme we gaýtadan işleme: Baş komitetiň gaýtadan işlenen nusgasy goşmaça seretmek we kämilleşdirmek üçin ýene-de aýratyn komitetlere iberildi. Bu gaýtalanýan proses terjimäniň yzygiderli we takyk bolmagyny üpjün etmäge ýardam etdi.

  • Fifth: Final Review and Approval: Once the individual committees completed their revisions, the final draft was submitted to the General Committee for a final review and approval.

    Bäşinji: Ahyrky gözden geçiriş we tassyklama: Aýry-aýry komitetler öz düzedişlerini tamamlanyndan soň, soňky taslak ahyrky gözden geçirmek we tassyklamak üçin Baş komitete tabşyryldy.

  • Sixth: Royal Approval and Publication: The approved translation was then presented to King James I for his approval.

    Altynjy: Şalyk taýdan tassyklanma we neşir: tassyklanan terjime soňra Patyşa Jeýms I-iň tassyklamagy üçin oňa hödürlendi.

  • Seventh: Once he granted his royal approval, the translation was published in 1611 as the King James Version (Authorized Version) of the Bible.

    Ýedinji: Ol özüniň patyşalyk tassyklamasyny bereninden soň, terjime 1611-nji ýylda Mukaddes Kitabyň King James Version (Authorized Version) hökmünde neşir edildi.

The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Thou shalt keep them, O Lord, thou shalt preserve them from this generation forever. Psalms 12:6, 7.

Rebbiň sözleri päk sözlerdir: toprak peçinde synalyp, ýedi gezek arassalanan kümüş ýalydyr. Ýa Reb, Sen olary gorarsyň, Sen olary bu nesilden ebedilik saklarsyň. Zebur 12:6, 7.

In the warfare of Satan against God’s word, and against the waymarks represented by the various messengers of that unfolding history and of the correct methodology to be used in rightly dividing His Word the King James Bible of 1611, is a waymark that is specifically identified in Psalm twelve. None of the various counterfeit Bibles that have been produced through corrupted Catholic manuscripts meets the criteria of Psalm twelve. The purification process that took seven steps and the period of twenty-five hundred and twenty days identify that the King James Bible is God’s “pure words.” God promises to keep the King James Bible as His pure Word forever, and He therefore promises to uphold the methodology of “historicism” that was employed by the Protestant reformers, including William Miller.

Şeýtanyň Hudaýyň Sözüne garşy alyp barýan söweşinde, şeýle hem şol açylyp barýan taryhyň dürli ilçileri we Onuň Sözüni dogry bölüp düşündirmekde ulanylmaly dogry usulyýet arkaly görkezilen ýol belgilerine garşy göreşinde, 1611-nji ýyldaky King James Mukaddes Kitaby Zebur on ikide aýratyn kesgitlenip görkezilen bir ýol belgisidir. Bozulan katolik golýazmalary arkaly öndürilen dürli galp Mukaddes Kitaplaryň hiç biri-de Zebur on ikiniň ölçeglerine laýyk gelmeýär. Ýedi ädimden ybarat bolan päkleniş prosesi we iki müň bäş ýüz ýigrimi günlük döwür King James Mukaddes Kitabynyň Hudaýyň “päk sözleri”digini görkezýär. Hudaý King James Mukaddes Kitabyny Özüniň päk Sözi hökmünde ebedilik saklajakdygyna wada berýär, şonuň üçin hem Ol protestant özgertijileri, şol sanda William Miller tarapyndan ulanylan “taryhçylyk” usulyýetini goldajakdygyna wada berýär.

In the fourteenth century John Wycliffe, who is identified as “the morning star of the Reformation” in the book The Great Controversy was used by God to translate the Bible into a language that even a common man would understand. He is the messenger that marks the waymark of the beginning of the Protestant Reformation.

On dördünji asyrda, “Uly göreş” kitabynda “Reformasiýanyň daň ýyldyzy” hökmünde tanalýan Jon Uiklif, Mukaddes Kitaby ýönekeý adamyň hem düşünip biljek diline terjime etmek üçin Hudaý tarapyndan ulanyldy. Ol Protestant Reformasiýasynyň başlangyjynyň ýol belligini alamatlandyrýan ilçidir.

“The great movement that Wycliffe inaugurated, which was to liberate the conscience and the intellect, and set free the nations so long bound to the triumphal car of Rome, had its spring in the Bible. Here was the source of that stream of blessing, which, like the water of life, has flowed down the ages since the fourteenth century. Wycliffe accepted the Holy Scriptures with implicit faith as the inspired revelation of God’s will, a sufficient rule of faith and practice. He had been educated to regard the Church of Rome as the divine, infallible authority, and to accept with unquestioning reverence the established teachings and customs of a thousand years; but he turned away from all these to listen to God’s holy word. This was the authority which he urged the people to acknowledge. Instead of the church speaking through the pope, he declared the only true authority to be the voice of God speaking through His word. And he taught not only that the Bible is a perfect revelation of God’s will, but that the Holy Spirit is its only interpreter, and that every man is, by the study of its teachings, to learn his duty for himself. Thus he turned the minds of men from the pope and the Church of Rome to the word of God.

Uiklifiň başlangyç beren beýik hereketi, wyždany we akyly azat etjek, şeýle-de uzak wagtlap Rimiň dabaraly arabasyna baglanan halklary erkinlige çykarjak şol hereket, öz çeşmesini Mukaddes Kitapdan aldy. Ine, ýaşaýyş suwy kimin XIV asyrdan bäri asyrlaryň içinden akyp gelýän şol bereket derýasynyň çeşmesi şu ýerde idi. Uiklif Mukaddes Ýazgylary Hudaýyň erk-isleginiň ylham bilen berlen yglany, iman we durmuş amaly üçin ýeterlik kada hökmünde doly iman bilen kabul etdi. Ol Rim Ybadathanasyna ylahy, ýalňyşsyz ygtyýar hökmünde seretmäge, müň ýylyň dowamynda ornaşan taglymatlary we däp-dessurlary soragsyz hormat bilen kabul etmäge terbiýelenipdi; emma ol bularyň ählisinden ýüz öwrüp, Hudaýyň mukaddes sözüne gulak asdy. Onuň halky ykrar etmäge çagyran ygtyýary hem şu boldy. Papanyň üsti bilen gepleýän ybadathananyň ýerine, ol ýeke-täk hakyky ygtyýaryň Öz sözi arkaly gepleýän Hudaýyň sesi bolup durýandygyny yglan etdi. Şeýle hem ol diňe bir Mukaddes Kitabyň Hudaýyň erk-isleginiň kämil ylhamy däldigini, eýsem Mukaddes Ruhuň onuň ýeke-täk düşündirijisidigini, we her bir adamyň onuň taglymatlaryny öwrenmek arkaly öz borjuny özi bilmelidigini öwretdi. Şeýlelikde, ol adamlaryň pikirini papadan we Rim Ybadathanasyndan Hudaýyň sözüne gönükdirdi.

“Wycliffe was one of the greatest of the Reformers. In breadth of intellect, in clearness of thought, in firmness to maintain the truth, and in boldness to defend it, he was equaled by few who came after him. Purity of life, unwearying diligence in study and in labor, incorruptible integrity, and Christlike love and faithfulness in his ministry, characterized the first of the Reformers. And this notwithstanding the intellectual darkness and moral corruption of the age from which he emerged.

“Wiklif Reformatorlaryň iň beýikleriniň biridi. Aň giňligi, pikiriniň aýdyňlygy, hakykaty saklap galmakdaky berk durşy we ony goramakdaky gaýduwsyzlygy babatda, özünden soň gelenleriň arasynda oňa taý gelýänler örän az boldy. Durmuşynyň päkligi, okuwa hem zähmete ýadawsyz yhlasy, satylmaz dogruçyllygy, şeýle hem gullugynda Mesihsöýer söýgüsi we wepadarlygy Reformatorlaryň ilkinjisiniň häsiýetli aýratynlyklarydy. Şeýle-de bolsa, bularyň hemmesi onuň peýda bolan döwrüniň akyl garaňkylygyna we ahlak bozulmasyna garamazdan şeýle boldy.

“The character of Wycliffe is a testimony to the educating, transforming power of the Holy Scriptures. It was the Bible that made him what he was. The effort to grasp the great truths of revelation imparts freshness and vigor to all the faculties. It expands the mind, sharpens the perceptions, and ripens the judgment. The study of the Bible will ennoble every thought, feeling, and aspiration as no other study can. It gives stability of purpose, patience, courage, and fortitude; it refines the character and sanctifies the soul. An earnest, reverent study of the Scriptures, bringing the mind of the student in direct contact with the infinite mind, would give to the world men of stronger and more active intellect, as well as of nobler principle, than has ever resulted from the ablest training that human philosophy affords. ‘The entrance of Thy words,’ says the psalmist, ‘giveth light; it giveth understanding.’ Psalm 119:130.” The Great Controversy, 93, 94.

Wiklifiň häsiýeti Mukaddes Ýazgylaryň terbiýeleýji, özgerdiji güýjüne şaýatlykdyr. Ony özüniň kimdigine öwürän Mukaddes Kitap boldy. Ylhamyň beýik hakykatlaryna düşünmäge edilýän tagalla ähli ukyplara täzelik hem-de kuwwat berýär. Ol aňy giňeldýär, düşünjeleri ýitileşdirýär we höküm etmegi kämilleşdirýär. Mukaddes Kitaby öwrenmek her bir pikiri, duýgyny we ymtylyşy beýleki hiç bir öwreniş ýaly belentleşdirer. Ol maksada durnuklylyk, sabyr, gaýrat hem-de berklik berýär; häsiýeti nepisleşdirýär we jany mukaddesleşdirýär. Mukaddes Ýazgylary yhlasly, hormat-sylagly öwrenmek, okuwçynyň aňyny gös-göni çäksiz Aň bilen ýüzbe-ýüz getirip, dünýäni adam pelsepesiniň berip bilýän iň ussat terbiýesinden hem has güýçli we has işjeň akylly, şeýle hem has belent ýörelgeli adamlar bilen üpjün ederdi. «Seniň sözleriňiň açylyşy,» diýip mezmurçy aýdýar, «nur berýär; ol ýönekeýlere düşünje berýär». Zebur 119:130. Beýik göreş, 93, 94.

Following the testimony concerning John Wycliffe in The Great Controversy, Sister White provides a list of faithful reformers (waymarks), that ultimately reaches the reformer John Knox. She identifies a significant question posed to John Knox from Mary the Queen of Scotland.

Beýik Jedelde Jon Wikliff barada berlen şaýatlygyň yzysüre, Uýam Waýt ahyrsoňy özgertiji Jon Noks-a çenli ýetýän wepaly özgertijileriň (ýol nyşanlarynyň) sanawyny berýär. Ol Şotlandiýanyň şa zenany Meri tarapyndan Jon Noks-a berlen möhüm bir soragy belleýär.

“John Knox had turned away from the traditions and mysticisms of the church, to feed upon the truths of God’s Word, and the teaching of Wishart had confirmed his determination to forsake the communion of Rome, and join himself to the persecuted reformers. . . .

Jon Noks ybadathananyň däp-dessurlaryndan we mistisizminden ýüz öwrüp, Hudaýyň Sözüniň hakykatlary bilen ruhy iýmitlenmäge gönügipdi; Uişartyň öwredişi bolsa onuň Rimiň jemagatyndan ýüz dönderip, yzarlanýan reformatorlara goşulmak baradaky tutanýerliligini berkidipdi....

“When brought face to face with the queen of Scotland, in whose presence the zeal of many a leader of the Protestants had abated, John Knox bore unswerving witness for the truth. He was not to be won by caresses; he quailed not before threats. The queen charged him with heresy. He had taught the people to receive a religion prohibited by the State, she declared, and had thus transgressed God’s command enjoining subjects to obey their princes. Knox answered firmly:—‘As right religion received neither its origin nor its authority from princes, but from the eternal God alone, so are not subjects bound to frame their religion according to the tastes of their princes. For oft it is that princes, of all others, are the most ignorant of God’s true religion. If all the seed of Abraham had been of the religion of Pharaoh, whose subjects they long were, I pray you, madam, what religion would there have been in the world? And if all in the days of the apostles had been of the religion of the Roman emperors, I pray you, madam, what religion would there have been now upon the earth? … And so, madam, you may perceive that subjects are not bound to the religion of their princes, although they are commanded to give them reverence.’

“Şotlandiýanyň şa aýaly bilen ýüzbe-ýüz getirilende, onuň huzurynda protestantlaryň köp ýolbaşçysynyň yhlasy gowşapdy, John Knox hakykat üçin sarsmaz şaýatlyk etdi. Ony ýalkaw bilen öz tarapyna çekmek mümkin däldi; ol haýbatlardan hem gorkmady. Şa aýaly ony bidgatçylykda aýyplady. Ol, onuň diýmegine görä, halka döwlet tarapyndan gadagan edilen bir dini kabul etmegi öwredipdi we şeýlelik bilen raýatlara öz hökümdarlaryna boýun bolmagy buýurýan Hudaýyň emrini bozupdy. Knox berk jogap berdi:—‘Dogry din ne öz gelip çykyşyny, ne-de öz ygtyýaryny hökümdarlardan alýar, eýsem diňe baky Hudaýdan alýar; şonuň üçin hem raýatlar öz dinlerini hökümdarlarynyň isleglerine görä düzmäge borçly däldirler. Çünki köp halatda ähli adamlaryň içinde hökümdarlar Hudaýyň hakyky dininden iň bihabar bolanlardyr. Eger Ybraýymyň ähli nesli, uzak wagtlap onuň raýatlary bolan Fyrgaunynyň dininden bolan bolsady, size ýüzlenýärin, hanym, onda dünýäde nähili din bolardy? Eger resullaryň günlerinde hemmeler Rim imperatorlarynyň dininden bolan bolsady, size ýüzlenýärin, hanym, onda bu gün ýer ýüzünde nähili din bolardy? … Şeýlelik bilen, hanym, siz şuny aňyp bilersiňiz: raýatlar öz hökümdarlarynyň dinine eýermäge borçly däldirler, hernäçe-de olara hökümdarlaryna hormat goýmak buýrulýan bolsa-da.’

“Said Mary, ‘You interpret the Scripture in one way, and they [the Romish teachers] interpret it in another; whom shall I believe, and who shall be judge?’

Meri şeýle diýdi: “Siz Mukaddes Ýazgyny bir hili düşündirýärsiňiz, olar bolsa [Rim kilisesiniň mugallymlary] ony başga hili düşündirýärler; men kime ynanmalydyryn, höküm çykaryjy kim bolmalydyr?”

“‘You shall believe God, who plainly speaketh in his Word,’ answered the reformer; ‘and farther than the Word teaches you, ye shall believe neither the one nor the other. The Word of God is plain in itself, and if in any one place there be obscurity, the Holy Ghost, who never is contrary to himself, explains the same more clearly in other places, so that there can remain no doubt but unto such as are obstinately ignorant.’ Such were the truths that the fearless reformer, at the peril of his life, spoke in the ear of royalty. With the same undaunted courage he kept to his purpose, praying and fighting the battles of the Lord, until Scotland was free from popery.” The Great Controversy, 250, 251.

“‘Siz Öz Sözü arkaly açyk-aýdyň gürleýän Hudaýa ynanmaly bolarsyňyz,’ diýip, özgertiji jogap berdi; ‘we Sözüň size öwredýän çäginden oňa-da, muňa-da ynanmaly dälsiňiz. Hudaýyň Sözi öz-özünden düşnüklidir, we eger haýsydyr bir ýerde düşnüksizlik bar bolsa, hiç wagt özüniň özüne garşy gelmeýän Mukaddes Ruh şol bir zady beýleki ýerlerde has aýdyň düşündirýär; şonuň üçin, bilgeşleýin nadanlykda galýanlardan başga hiç kim üçin şübhe galyp bilmez.’ Şeýle hakykatlar gorkusyz özgertiji tarapyndan, öz janyna howp salyp, patyşalyk häkimiýetiniň gulagyna aýdyldy. Şol bir gaýduwsyz batyrlyk bilen ol öz maksadyna ygrarly bolup galdy, doga edip we Rebbiň söweşlerini söweşip, Şotlandiýa papalykdan azat bolýança dowam etdi.” Beýik göreş, 250, 251.

The interaction between the reformer and the queen highlights the third thread in the reformation history that identifies Satan’s effort to counterfeit the Bible, the reformers and the methodology of biblical study. John’s answer to the Queen was that the correct methodology is “historicism” which is premised upon a line of prophetic history being explained by the Holy Spirit with another line of prophetic history.

Özgertiji bilen şa aýalynyň arasyndaky özara gatnaşyk, Reformasiýa taryhyndaky üçünji ugry aýdyň görkezýär; bu ugur Şeýtanyň Mukaddes Kitaby, özgertijileri we Mukaddes Kitaby öwrenmegiň usulyny galplaşdyrmak ugrundaky tagallasyny ýüze çykarýar. Jonyň Şa aýalyna beren jogaby şundan ybaratdy: dogry usulnama “taryhyllykdyr”; bu usul Mukaddes Ruhuň pygamberlik taryhynyň bir hataryny başga bir pygamberlik taryhynyň hatary arkaly düşündirmegine esaslanýar.

The light had been opened in the darkness. Wycliffe and the early reformers all the way through the Millerite history employed a method of biblical study labelled “historicism.” The history of the biblical method of Bible study is often overlooked, but is essential to recognize if one truly will see the significance of the rules of prophetic interpretation adopted by Miller and thereafter by Future for America.

Garaňkylykda nur açyldy. Uiklif we irki Reformatorlar, hatda Millerçiler hereketiniň taryhyna çenli, “taryhçylyk” diýlip atlandyrylýan Mukaddes Kitaby öwreniş usulyny ulandylar. Mukaddes Kitaby öwrenmegiň bu usulynyň taryhy köplenç ünsden düşürilýär, emma eger kimdir biri Milleriň, ondan soňra bolsa Future for America tarapyndan kabul edilen pygamberlik tefsiriniň düzgünleriniň ähmiýetini hakykatdan-da görjek bolsa, muny ykrar etmek zerurdyr.

There are only two churches Sister White identifies as God’s denominated people. That being ancient Israel and the Seventh-day Adventist church.

Ak uýam Waýt Hudaýyň atlandyrylan halky hökmünde diňe iki ybadathanany görkezýär. Olar gadymy Ysraýyl hem-de Ýedinji Günüň Adwentist ybadathanasydyr.

“The reasons why we are denominated people of God are to be repeated and repeated. Deuteronomy 4:1–13” Manuscript Releases, volume 8, 426.

“Biz Hudaýyň halky diýlip atlandyrylýandygymyzyň sebäpleri gaýtadan-gaýtadan gaýtalanylmalydyr. Kanun taglymaty 4:1–13” Manuscript Releases, 8-nji tom, 426.

The church of the apostles,’ the church in the wilderness during the papal darkness were never called God’s denominated people, for the term (meaning to be named) represents a church that is given the responsibility of being the depositaries of God’s law, and with Adventism they were also to be the depositaries of God’s prophetic truths.

Resullaryň ýygnagy, papalyk garaňkylygy döwründäki çölde bolan ýygnak hiç wagt Hudaýyň at berlen halky diýip atlandyrylmandy; çünki bu adalga (atlandyrylmagy aňladýan) Hudaýyň kanunynyň amanatçylary bolmak jogapkärçiligi berlen ýygnagy aňladýar, hem-de Adventizm bilen birlikde olar Hudaýyň pygamberlik hakykatlarynyň hem amanatçylary bolmalydy.

“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

“Hudaý gadymy Ysraýyly çagyrşy ýaly, şu döwürde-de Öz ybadathanasyny ýer ýüzünde ýagtylyk bolup durmaga çagyrdy. Hakykatyň gudratly paltasy bilen, birinji, ikinji we üçünji perişdeleriň habarlary arkaly, Ol olary ybadathanalardan hem-de dünýäden aýryp, Özüne mukaddes ýakynlyga getirdi. Ol olary Öz kanunynyň amanatçylary etdi we bu döwür üçin pygamberligiň beýik hakykatlaryny olara ynandy. Gadymy Ysraýyla ynanylan mukaddes wahylar ýaly, bular hem dünýä ýetirilmäge degişli mukaddes ynamdyr. Ylham 14-däki üç perişde Hudaýyň habarlarynyň nuruny kabul edýän we ýer ýüzüniň ähli giňişliginde duýduryşy jar etmek üçin Onuň wekilleri hökmünde öňe çykýan halky aňladýar.” Testimonies, 5-nji tom, 455.

William Miller represented the chosen messenger to open God’s prophetic truths, and when those truths led a people to the open door of the Most Holy Place in 1844, God then opened up the law of God. Wycliffe is a waymark in opening up the Bible and producing the beginnings of the Protestant Reformation, but he is also a waymark of God’s work to establish “the great truths of prophecy.” John Wycliffe was the morning star identified in the history of the twelve-hundred and sixty year rule of the papacy. His work began in the fourteenth century, then in the seventeenth century another waymark of that prophetic line was the production of the King James Bible in 1611. On that line we ultimately reach the waymark of Miller’s rules of prophetic interpretation. Miller is a waymark in that line of truth, and so are his rules. His rules give witness to a waymark at the end of Adventism represented by the publication of Prophetic Keys.

Uilýam Miller Hudaýyň pygamberlik hakykatlaryny açmak üçin saýlanan habarçysyny aňladýardy, we şol hakykatlar 1844-nji ýylda bir halky Iň Mukaddes Ýeriň açyk gapysyna getirende, Hudaý soňra Hudaýyň kanunyny açdy. Uiklif Mukaddes Kitaby açmakda we Protestant Reformasiýasynyň başlangyçlaryny döretmekde bir ýol belgisi bolup durýar, emma ol Hudaýyň “pygamberligiň beýik hakykatlaryny” berkarar etmek işiniň hem bir ýol belgisidir. Jon Uiklif papalygyň müň iki ýüz altmyş ýyllyk hökümranlygynyň taryhynda kesgitlenen daň ýyldyzydy. Onuň işi on dördünji asyrda başlady, soňra on ýedinji asyrda şol pygamberlik çyzygynyň ýene bir ýol belgisi 1611-nji ýylda King James Mukaddes Kitabynyň neşir edilmegi boldy. Şol çyzykda biz ahyrsoňy Milleriň pygamberlik düşündirişiniň düzgünleriniň ýol belgisine ýetýäris. Miller şol hakykat çyzygynda bir ýol belgisidir, onuň düzgünleri hem şeýledir. Onuň düzgünleri Adventizmiň ahyrynda Pygamberlik Açarlarynyň neşir edilmegi bilen görkezilen bir ýol belgisine şaýatlyk edýär.

If we do not understand that Miller’s rules were a waymark in a line of prophetic history representing the work to preserve the original and correct texts of the Bible and also the work of the opening up the true understanding of the Bible, which required that the reformers were led to understand and employ the sacred methodology of study called “historicism,” we lack the information necessary to recognize prophetic truths associated with the work of presenting and preserving the light of the third angel at the end of Adventism. For this reason, it is important to take a small survey of that line of history.

Eger biz Milleriň düzgünleriniň Mukaddes Kitabyň asyl we dogry tekstlerini gorap saklamak işini, şeýle hem Mukaddes Kitabyň hakykatdaky düşünilişiniň açylmagy işini aňladýan pygamberlik taryhynyň bir çyzygyndaky ýol belgisi bolandygyna düşünmesek — bu bolsa öz gezeginde reformatorlaryň “taryhçylyk” diýlip atlandyrylýan mukaddes öwreniş usulyna düşünmäge we ony ulanmaga ýolbaşçylyk edilmegini talap edýärdi — onda biz Adventizmiň soňunda üçünji perişdäniň ýagtysyny hödürlemek we gorap saklamak işi bilen baglanyşykly pygamberlik hakykatlaryny tanamak üçin zerur bolan maglumatdan mahrum bolýarys. Şu sebäpden, şol taryhy çyzyga gysgaça syn etmek möhümdir.

The only genuine definition of the word “Protestant” is to protest Rome. If a church ceases to protest Rome, it is no longer Protestant and it then becomes a daughter of Rome, as did the Protestants who rejected the first angel’s message. The premier understanding that became the “motto” of the Protestants that came out of the Catholic church was “the Bible and the Bible alone.” Yet history attests to the fact that the Bible needed to be rightly divided.

“Protestant” sözüniň ýeke-täk hakyky kesgitlemesi Rime garşy çykmakdyr. Eger bir ybadathana Rime garşy çykmagyny bes etse, ol indi Protestant däldir we şol wagt Rimniň gyzyna öwrüler; edil ilkinji perişdäniň habaryny ret eden Protestantlar ýaly. Katolik ybadathanasyndan çykan Protestantlaryň “şygary” bolan esasy düşünje “Mukaddes Kitap we diňe Mukaddes Kitap” bolupdy. Şeýle-de bolsa, taryh Mukaddes Kitabyň dogry bölünip öwrenilmelidigine şaýatlyk edýär.

Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:15, 16.

Özüňi Hudaýyň öňünde makullanan, utanmaga mätäç bolmadyk, hakykat sözüni dogry bölüp berýän işçi hökmünde görkezmäge yhlas et. Emma bihaýa we biderek gep-gürrüňlerden gaça dur; çünki olar has-da köp hudaýsyzlyga eltýär. 2 Timoteos 2:15, 16.

The method of biblical study that the Protestants were led to use in their efforts to rightly divide the word of truth is “historicism.” That method was a specific and serious target for Satan to attack, and attack he did.

Protestantlaryň hakykat sözüni dogry paýlamak ugrundaky tagallalarynda ulanmaga ugrukdyrylan Mukaddes Kitaby öwreniş usuly “historisizm”dir. Şol usul Şeýtanyň hüjüm etmegi üçin anyk hem juda çynlakaý nyşany boldy, we ol hakykatdan-da hüjüm etdi.

“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.

“Biz özümiz üçin Hristianlygyň nämeden ybaratdygyny, hakykatyň nämedigini, kabul eden imanymyzyň nämedigini, Injiliň düzgünleriniň nämedigini — bize iň ýokary ygtyýardan berlen düzgünleriň nämedigini bilmelidiris.” The 1888 Materials, 403.

The undermining of the biblical methodology used by the Reformers all the way to and including William Miller is specifically identified as beginning in the fifteenth century with a Jesuit scholar named Francisco Ribera (1537–1591), who is credited with popularizing the futurist interpretation. He wrote a commentary on the book of Revelation that proposed a futuristic interpretation of the prophecies, distancing them from the historical context. Ribera invented this methodology for the purpose of resisting the truth which the methodology of historicism always produced. That truth was that the pope of Rome is the antichrist of Bible prophecy.

Reformatorlar tarapyndan ulanylan we William Milleriň döwrüne çenli, şol sanda onuň özüne çenli dowam eden bibliýaçylyk usulyýetiniň pese gaçyrylmagy aýratynlykda on bäşinji asyrda Francisko Ribera (1537–1591) atly bir ýezuit alymyndan başlanýan hadysa hökmünde görkezilýär; ol futuristik düşündirişi giňden ýaýradan şahs hökmünde tanalýar. Ol Ylham kitaby barada bir teswir ýazyp, pygamberlikleriň geljege gönükdirilen düşündirişini öňe sürdi we olary taryhy şertlerden daşlaşdyrdy. Ribera bu usulyýeti, taryhçylygyň usulyýetiniň hemişe ýüze çykarýan hakykatyna garşy durmak maksady bilen oýlap tapdy. Şol hakykat bolsa, Rimiň papasynyň Bibliýa pygamberligindäki antikristdigidi.

In the seventeenth and eighteenth centuries it can be documented that Protestantism knew that Ribera’s false methodology was satanic and unsound. The Protestants in that history wrote books and tracts opposing the “profane and vain babblings” of the Jesuit scholar. But in 1909, the Trojan horse, the Scofield Reference Bible was published, and the references inserted into the footnotes of the Bible were based upon the teachings of Ribera and another Jesuit named Manuel Lacunza (1731–1801). Lacunza wrote under the pen name Juan Josafat Ben-Ezra, and published a book titled The Coming of the Messiah in Glory and Majesty. As Ribera before him, the book was a direct attack upon the fulfillment of the prophecies in the book of Revelation.

On ýedinji we on sekizinji asyrlarda Protestantlygyň Riberanyň ýalan usulýetiniň şeýtanydygyny we nädogrudygyny bilendigi resminamalar bilen subut edilip bilner. Şol taryhdaky protestantlar iýezuwit alymynyň “haram we bihuda gep-gürrüňlerine” garşy kitaplar we risalalar ýazdylar. Emma 1909-njy ýylda Troýan aty, ýagny Scofield salgylanmaly Mukaddes Kitaby neşir edildi, we Mukaddes Kitabyň aşakdaky belliklerine girizilen salgylanmalar Ribera bilen Manuel Lacunza (1731–1801) atly başga bir iýezuwitiň taglymatlaryna esaslandy. Lacunza Juan Josafat Ben-Ezra diýen galam ady bilen ýazdy we Mesihiň Şöhratda we Beýik-debdebede Gelşi atly bir kitap neşir etdi. Ondan öň Ribera nähili bolan bolsa, bu kitap hem Ylham kitabynyň pygamberlikleriniň berjaý bolşuna gönüden-göni hüjüm bolupdy.

Satan knew the message he needed to cloud with confusion was the final warning message that comes from the book of Revelation. Incorporating the profane and vain babblings of the two Jesuit priests into the references within the Scofield Reference Bible allowed Satan to lead apostate Protestants into accepting the Jesuit methodologies, thus blinding them to the truth. Satan accomplished by introducing several Catholic prophetic models which removed the possibility to clearly identify who the antichrist of Bible prophecy is. It was not a difficult deception for Satan, for the Protestants had already returned to the Roman church with their rejection of Miller’s message in 1843.

Şeýtan bulaşyklyk bilen örtmeli habarynyň Ylham kitabyndan gelýän soňky duýduryş habarydygyny bilýärdi. Scofield Reference Bible-iň salgylanmalaryna iki iezuit ruhanysynyň bihaýa we biderek gep-gürrüňlerini girizmek arkaly, Şeýtan dinden çykan protestantlary iezuit usullaryny kabul etmäge alyp bardy, şeýlelikde olary hakykata garşy kör etdi. Şeýtan muny Mukaddes Kitabyň pygamberliklerinde antikristiň kimdigini anyk kesgitlemek mümkinçiligini aradan aýyrýan birnäçe katolik pygamberlik nusgalaryny girizmek arkaly amala aşyrdy. Bu Şeýtan üçin kyn aldaw däldi, çünki protestantlar eýýäm 1843-nji ýylda Milleriň habaryny ret etmekleri bilen Rim ybadathanasyna gaýdyp barypdylar.

There have been several books and articles published through the years that document Satan’s attack upon the Bible, that began in the first few centuries after Christ was crucified. That attack reached a point where counterfeit manuscripts were introduced to produce counterfeit Bibles. Satan also attacked the reformers that were raised up to uphold God’s word while they lived and even after those Reformers died.

Mesih çarmıha gerilenden soňky ilkinji birnäçe asyrda başlan, Şeýtanyň Mukaddes Kitaba garşy eden hüjümlerini resminamalaşdyrýan birnäçe kitaplar we makalalar ýyllaryň dowamynda neşir edildi. Ol hüjüm galp golýazmalar girizilip, galp Mukaddes Kitaplaryň emele getirilmegine çenli baryp ýetdi. Şeýtan, şeýle hem, ýaşan döwürlerinde Hudaýyň Sözüni goldamak üçin ýüze çykarylan reformaçylara, hatda şol Reformaçylar aradan çykandan soň hem, hüjüm etdi.

Just consider how modern Seventh-day Adventist historians and theologians treat the subject of William Miller. It is as if they dug up his bones and cast them into the Mississippi River.

Diňe serediň, häzirki zaman Ýedinji Gün Adventist taryhçylarynyň we ylahyýetçileriniň William Miller meselesine nähili çemeleşýändiklerine. Bu, edil onuň süňklerini gazyp çykaryp, Missisipi derýasyna zyňanlary ýaly.

“William Miller was disturbing Satan’s kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself. As Father Miller made a practical application of Scripture truth to the hearts of his hearers, the rage of professed Christians was kindled against him, even as the anger of the Jews was excited against Christ and his apostles. Church-members stirred up the baser classes, and upon several occasions enemies plotted to take his life as he should leave the place of meeting. But holy angels were in the throng, and one of these, in the form of a man, took the arm of this servant of the Lord, and led him in safety from the angry mob. His work was not yet done, and Satan and his emissaries were disappointed in their purpose.” Spirit of Prophecy, volume 4, 219.

“William Miller Şeýtanyň patyşalygyny sarsdyrýardy, şonuň üçin-de baş duşman diňe habaryň täsirini puja çykarmagy däl, eýsem habaryň öz getirisini hem ýok etmegi maksat edinýärdi. Ata Miller Mukaddes Ýazgydaky hakykaty diňleýjileriniň ýüreklerine amaly taýdan ýetirende, özlerini hristian diýip ykrar edýänleriň gahary oňa garşy tutaşdy; edil ýahudylaryň Mesih we Onuň resullaryna garşy gaharynyň möwjemegi ýaly. Ybadathana agzalary pes gatlaklary öjükdirdiler, we birnäçe gezek duşmanlar onuň ýygnak ýerinden çykjak pursadynda janyna kast etmegi dildüwdüler. Emma mukaddes perişdeler mähelläniň arasynda bardy, we olaryň biri adam sypatynda Rebbimiziň bu hyzmatkäriniň golundan tutup, ony gahar-gazaply mähelläniň arasından amanlykda alyp çykdy. Onuň işi entek tamamlanan däldi, we Şeýtan hem onuň ilçileri öz niýetlerinde puja çykdylar.” Pygamberlik Ruhy, 4-nji jilt, 219.

Look at how those same two categories of Adventism (theologians and historians) have downplayed and covered up the validity of the rules of Miller, which Sister White informs us will be used by all who actually proclaim the three angel’s messages.

Adwentizmiň şol bir iki toparynyň (ylahiyatçylar bilen taryhçylar) Milleriň düzgünleriniň dogrulygyny nähili peseldip görkezendigine we gizläp-basyrandygyna serediň; White uýa bize bu düzgünleriň hakykatdan-da üç perişdäniň habarlaryny yglan edýänleriň hemmesi tarapyndan ulanyljakdygyny habar berýär.

“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:—

“Üçünji perişdäniň habaryny wagyz etmek bilen meşgul bolanlar, Ata Milleriň kabul eden şol bir usuly boýunça Mukaddes Ýazgylary barlaýarlar. “Pygamberlikler we Pygamberlik Hronologiýasy baradaky Garaýyşlar” diýen kiçi kitapçada Ata Miller Injili öwrenmek we düşündirmek üçin aşakdaky ýönekeý, ýöne paýhasly hem möhüm kadalary berýär:—

“[Rules one through five quoted.]

“[Birden bäşe çenli düzgünler sitata getirildi.]”

“The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.” Review and Herald, November 25, 1884.

“Ýokardakylar bu düzgünleriň bir bölegidir; we Injili öwrenişimizde, beýan edilen ýörelgelere gulak asmak hemmämiz üçin bähbitli bolar.” Review and Herald, 25 noýabr, 1884.

Without reviewing the three threads of the line of prophetic history associated with the development and establishment of God’s Word it is impossible to see the significance of a major testimony to uphold William Miller as the messenger that was typified by Elijah in his presentation of the message, and as Moses in the promise of Miller being raised up in the resurrection of the righteous, and as Elisha in his willingness to leave his farm and serve the Elijah message. Sister White identifies all three of the biblical heroes as typifying William Miller, who is now treated by modern Adventist theologians and historians as if he was simply some “poor farm boy” from the eighteenth century.

Hudaýyň Sözüniň ösüşi we berkarar edilmegi bilen baglanyşykly pygamberlik taryhynyň çyzygynyň üç sapagyny gözden geçirmezden, habary beýan etmeginde Ylýas arkaly nusgalanan, dogrularyň direlişinde Milleriň galdyryljakdygy baradaky wadada Musa arkaly görkezilen we öz daýhançylyk işini taşlap, Ylýas habaryna gulluk etmäge taýýarlygynda Elyşa arkaly şekillendirilen habarçy hökmünde William Milleri goldaýan beýik şaýatlygyň ähmiýetini görmek mümkin däldir. White uýa bu mukaddes kitaby gahrymanlarynyň üçüsiniň hem William Milleriň nusgasy bolandygyny görkezýär; emma häzirki zaman Adventist ylahyýatçylary we taryhçylary oňa edil XVIII asyrdan çykan diňe bir “garyp daýhan oglany” ýaly garaýarlar.

William Tyndale was one of the many reformers raised up in this line of prophetic history. If I might say it this way, his ‘mission statement’ against the pope’s ambassadors he interacted with was, “I will cause the boy that drives the plow to know more of the Scriptures than you do.” William Miller was the farm boy, who drove the plow and fulfilled Tyndale’s prophecy.

William Tyndale pygamberlik taryhynyň şu ugry boýunça göterilen köp sanly reformatorlaryň biridi. Şeýle diýmäge rugsat bolsa, onuň gatnaşykda bolan papanyň ilçilerine garşy aýdylan “wezipesiniň beýany” şeýle bolupdy: “Sizden has-da Mukaddes Ýazgylary bilýän, ýer sürýän oglany men dörederin.” William Miller ýer sürýän daýhan ogludy we Tyndale-nyň bu pygamberligini ýerine ýetirdi.

This introduction has been greatly simplified in terms of all the history that could be brought to bear in support of what we have presented up until now. We will now consider some signatures of Alpha and Omega in order to lead back to the consideration of Miller as a waymark and a messenger.

Bu giriş, şimdiye dek ortaya koyduğumuz hususları desteklemek üzere ileri sürülebilecek bütün tarihî malzeme bakımından büyük ölçüde sadeleştirilmiştir. Şimdi ise, Miller’ı bir yol işareti ve bir haberci olarak yeniden ele alma noktasına geri götürmek amacıyla, Alfa ve Omega’nın bazı imzalarını inceleyeceğiz.

The book of Daniel is the beginning of a book that consists of two books. The end of that book is the book of Revelation. Though they are two distinct books, together they represent one book.

Danyýel kitaby iki kitapdan ybarat bolan bir kitabyň başlangyjydyr. Şol kitabyň ahyry Ylham kitabyndadyr. Olar iki aýratyn kitap bolsalar-da, bilelikde bir kitaby aňladýarlar.

Years ago, I had a public interaction with a well-known Seventh-day Adventist theologian who worked at the Biblical Research Institute of the General Conference of the Seventh-day Adventist Church. The theologian was attempting to correct my understanding of the last six verses of Daniel eleven, and also my understanding of the “daily” in the book of Daniel. In our interaction which took place over a period of time, for it consisted of his producing an article which I responded to, which he then answered back, and then of course I returned my thoughts, and so on and so forth. In the interaction he informed me that in the committee he worked in at the General Conference, he was considered the expert on the book of Daniel, and that a coworker of his was considered the resident expert on the book of Revelation. In our interactions he did not want to address points in the book of Revelation, but rather refer them to his colleague. He wanted to keep the discussion in the book of Daniel alone.

Birnäçe ýyl ozal men Ýedinji Gün Adwentistler Ybadathanasynyň Baş Konferensiýasynyň Bibliýa Gözleg Institutynda işlän, giňden tanalýan bir Ýedinji Gün Adwentist teology bilen açyk görnüşdäki bir pikir alyşma gatnaşdym. Ol teolog meniň Danieliň on birinji babyndaky soňky alty aýata, şeýle hem Daniel kitabyndaky “hemişelik” baradaky düşünjämi düzetmäge çalyşýardy. Belli bir wagt dowam eden bu pikir alyşmada, ol bir makala ýazdy, men oňa jogap berdim; soňra ol meniň jogabyma garşylyk bildirdi, elbetde, men hem öz pikirlerimi gaýtadan beýan etdim, we şeýle dowam etdi. Şol pikir alyşmada ol maňa Baş Konferensiýada işleýän komitetinde özüni Daniel kitaby boýunça hünärmen hasaplaýandyklaryny, onuň işdeşlerinden biriniň bolsa Ylham kitaby boýunça esasy hünärmen hasaplanýandygyny habar berdi. Biziň pikir alyşmalarymyzda ol Ylham kitabyndaky nokatlara ýüzlenmek islemedi, gaýtam olary öz kärdeşine gönükdirmek isledi. Ol çekişmäni diňe Daniel kitaby bilen çäkli saklamak isledi.

Sister White is clear that Daniel and Revelation are one book. At that level they represent the Bible, which is one book made up of two books, the old and the new. Sister White also comments on the Jewish church, that only considers the old book to be the one book, and she also comments on those who disregard the old book for they only understand or are only willing to understand the new book. Her inspired testimony is that if you only accept the new, then you reject the old, and vice versa. For the theologian to claim he was the expert of Daniel, but not of Revelation is repeating the Jewish concept of only accepting the Old Testament, and we know where that narrow view led the Jews. Taking either side of the issue; accepting the old and not the new, or accepting new, but not the old is to reject the entire testimony.

Waýt uý-ruh Danyýl bilen Ylhamyň bir kitapdygyny açyk görkezýär. Şol derejede olar iki kitapdan — Köne we Täze kitapdan — düzülen, emma ýeke-täk bolan Mukaddes Ýazgyny aňladýar. Waýt uý-ruh ýehudy ybadathanasyna hem degişli bellik edýär: olar şol ýeke-täk kitabyň diňe köne kitabyny kabul edýärler; şeýle hem ol köne kitaby äsgermezlik edýänler barada-da aýdýar, çünki olar diňe täze kitaba düşünýärler ýa-da diňe şoňa düşünmäge isleg bildirýärler. Onuň ylhamlanan şaýatlygy şeýle: eger sen diňe täzäni kabul edýän bolsaň, onda könäni ret edýänsiň, we tersine-de şeýle. Bir ylahyýatçynyň özüniň Danyýlyň bilermeni bolup, emma Ylhamyň bilermeni däldigini öňe sürmegi, diňe Köne Ähti kabul edýän ýehudy düşünjesini gaýtalamakdyr; biz bolsa şol dar garaýşyň ýehudylary nirä alyp barandygyny bilýäris. Meseläniň haýsy tarapyndan tutulsa-da — könäni kabul edip täzäni kabul etmezlik, ýa-da täzäni kabul edip könäni kabul etmezlik — bu tutuş şaýatlygy ret etmekdir.

“The Saviour inquired of his disciples if they understood these things. They answered, ‘Yea, Lord. Then said he unto them, Therefore every scribe which is instructed unto the kingdom of Heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.’ In this parable, Jesus presented before his disciples the responsibility of those whose work it is to give to the world the light which they have received from him. The Old Testament was all the Scripture then in existence; but it was not written merely for the ancients; it was for all ages and for all people. Jesus would have the teachers of his doctrine diligently search the Old Testament for that light which establishes his identity as the Messiah foretold in prophecy, and reveals the nature of his mission to the world. The Old and the New Testament are inseparable, for both are the teachings of Christ. The doctrine of the Jews, who accept only the Old Testament, is not unto salvation, since they reject the Saviour whose life and ministry was a fulfillment of the law and the prophecies. And the doctrine of those who discard the Old Testament is not unto salvation, because it rejects that which is direct testimony of Christ. Skeptics begin with discounting upon the Old Testament, and it takes but another step to deny the validity of the New, and thus both are rejected.

Halasgär Öz şägirtlerinden bu zatlara düşünýändiklerini sorady. Olar: «Hawa, Reb» diýip jogap berdiler. Şonda Ol olara şeýle diýdi: «Şonuň üçin Gökleriň Patyşalygy barada öwredilen her bir kätip, öz hazynasyndan täze hem köne zatlary çykaryp görkezýän öý eýesine meňzeşdir». Bu tymsalda Isa Özünden alan nurlaryny dünýä bermek işi tabşyrylanlaryň jogapkärçiligini şägirtleriniň öňünde goýdy. Şol wagtda diňe Köne Äht bar bolan Mukaddes Ýazgydy; emma ol diňe gadymky adamlar üçin ýazylmandy; ol ähli döwürler hem ähli halklar üçindi. Isa Öz taglymatynyň mugallymlarynyň, pygamberlikde öňünden aýdylan Mesihdigini tassyklaýan we Onuň dünýä bolan wezipesiniň mahiyetini açyp görkezýän şol nury tapmak üçin, Köne Ähti yhlas bilen öwrenmegini isläpdi. Köne Äht bilen Täze Äht biri-birinden aýrylmazdyr, çünki olaryň ikisi-de Mesihiň taglymatydyr. Diňe Köne Ähti kabul edýän ýahudylaryň taglymaty halaslyga eltmeýär, çünki olar ýaşaýşy we gullugy kanunyň hem pygamberlikleriň berjaý bolşy bolan Halasgäri ret edýärler. Şeýle hem Köne Ähti ret edýänleriň taglymaty halaslyga eltmeýär, sebäbi ol Mesih barada gönüden-göni şaýatlyk edýän zady inkär edýär. Şübheçiler Köne Ähti peseltmekden başlaýarlar, soňra bolsa Täzäniň hakykatlygyny inkär etmek üçin diňe ýene bir ädim galýar; şeýlelikde ikisi-de ret edilýär.

“The Jews have little influence over the Christian world in showing them the importance of the commandments, including the binding law of the Sabbath, because in bringing forth the old treasures of truth, they throw aside the new ones in the personal teachings of Jesus. On the other hand, the strongest reason why Christians fail to influence the Jews to accept the teachings of Christ as the language of divine wisdom, is because, in bringing forth the treasures of his word, they treat with contempt the riches of the Old Testament, which are the earlier teachings of the Son of God, through Moses. They reject the law proclaimed from Sinai, and the Sabbath of the fourth commandment, instituted in the garden of Eden. But the minister of the gospel, who follows the teachings of Christ, will gain a thorough knowledge of both the Old and the New Testament, that he may present them in their true light to the people an inseparable whole—the one depending upon and illuminating the other. Thus, as Jesus instructed his disciples, they will bring forth from their treasure ‘things new and old.’” Spirit of Prophecy, volume 2, 255.

“Ýahudylar hristian dünýäsi üçin parzlaryň, şol sanda Sapbatyň baglaýjy kanunynyň ähmiýetini görkezmekde az täsir edýärler; çünki hakykatyň köne hazynalaryny öňe sürende, Isanyň şahsy taglymlaryndaky täze hazynalary bir gapdala goýýarlar. Beýleki tarapdan, hristianlaryň ýahudylary Mesihiň taglymlaryny ylahy paýhasyň dili hökmünde kabul etmäge täsir edip bilmezliginiň iň güýçli sebäbi şudur: olar Onuň sözüniň hazynalaryny öňe sürende, Köne Ähtdäki baýlyklara, ýagny Hudaýyň Oglunyň Musa arkaly berlen öňki taglymlaryna äsgermezlik bilen garaýarlar. Olar Sinaýdan yglan edilen kanuny, hem-de Erem bagynda esaslandyrylan dördünji parzyň Sapbatyny ret edýärler. Emma Mesihiň taglymlaryna eýerýän Hoş Habaryň hyzmatkäri, halkyň öňünde olary öz hakyky nurunda biri-birinden aýrylmaz bitewilik hökmünde hödürläp biler ýaly, Köne Äht bilen Täze Ähtiň ikisi barada hem doly bilim gazanar — biri beýlekisine daýanýar we ony ýagtylandyrýar. Şeýlelik bilen, Isanyň şägirtlerine öwredişi ýaly, olar öz hazynasyndan ‘täze we köne zatlary’ çykararlar.” Spirit of Prophecy, volume 2, 255.

The previous counsel has another application for Laodicean Adventists. To profess to believe the Bible in its entirety, both the Old and the New Testaments, yet reject the Spirit of Prophecy is the identical ditch of accepting only one testimony. Two witnesses are required to establish truth, so it is impossible to establish truth with one witness, and if any attempt to do so they are rejecting both witnesses, they are basing their faith upon what is referred to as ‘half-truths.’

Öňki nesihat Laodikiýaly Adwentistler üçin ýene bir ulanylyşa eýedir. Mukaddes Kitaba bütinleý, ýagny Köne Ähde hem-de Täze Ähde ynanýandygyňy ykrar edip, şonda-da Pygamberlik Ruhuny ret etmek, diňe bir şaýatlygy kabul etmegiň hut şol bir çukurydyr. Hakykaty berkitmek üçin iki şaýat talap edilýär; şoňa görä-de, hakykaty bir şaýat bilen berkitmek mümkin däldir. Eger kimdir biri muny etmäge synanyşsa, onda ol iki şaýady hem ret edýär; olar öz ynanjyny “ýarym-hakykatlar” diýlip atlandyrylýan zadyň üstünde esaslandyrýarlar.

I will now repeat a question that was in one of the initial articles that have been coming out since July, 2023. The question is, “What new light has come out of Adventism since 1863?” The answer is simply, “None.”

Men indi 2023-nji ýylyň iýul aýyndan bäri çykyp gelýän ilkinji makalalaryň birinde goýlan soragy gaýtalajak. Sorag şeýle: “1863-nji ýyldan bäri Adventizmden nähili täze nur çykdy?” Jogap ýönekeýje şudur: “Hiç biri.”

“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” Seventh-day Adventist Bible Commentary, volume 7, 971.

Danyýl we Ylham kitaplary birdir. Biri pygamberlikdir, beýlekisi bolsa ylhamdyr; biri möhürlenen kitap, beýlekisi bolsa açylan kitapdyr. Ýahýa gök gürlemeleriniň aýdan syrlaryny eşitdi, ýöne olary ýazmazlyk buýruldy. Seventh-day Adventist Bible Commentary, 7-nji tom, 971.

The Alpha and Omega therefore identifies that Daniel is the first and Revelation the last. Daniel represents the beginning and Revelation represents the end of Adventism.

Şeýlelik bilen, Alfa bilen Omega Danyýeliň birinji, Ylhamyň bolsa iň soňky bolandygyny görkezýär. Danyýel Adventizmiň başlangyjyny, Ylham bolsa onuň ahyryny aňladýar.

“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

“Ylham kitaby möhürlenen kitapdyr, emma ol şol bir wagtda açylan kitapdyr hem. Onda bu ýeriň taryhynyň ahyrky günlerinde bolup geçmeli täsin wakalar ýazga geçirilendir. Bu kitabyň taglymatlary anykdyr, syrly hem-de düşüniksiz däldir. Onda Danyýeldäki ýaly şol bir pygamberlik ugry dowam etdirilýär. Hudaý käbir pygamberlikleri gaýtalapdyr; şeýle etmek bilen, olara ähmiýet berilmelidigini görkezýär. Reb uly ähmiýeti bolmadyk zatlary gaýtalamaýar.” Manuscript Releases, 9-njy tom, 8.

In the beginning of Adventism, in the very verses that are the central pillar of Adventism, the verses that were unsealed in 1798; Jesus introduced Himself as “Palmoni,” the Wonderful Numberer. At the end of Adventism, Jesus introduces Himself as “Alpha and Omega,” the wonderful linguist—the Word of God. For this reason, the beginning of Adventism and the first angel’s message was “hung upon time.” At the end of Adventism, the third angel’s message will be hung upon His Word.

Adventizmiň başlangyjynda, hut Adventizmiň merkezi sütüni bolan, 1798-nji ýylda açylan şol aýatlaryň içinde, Isa Özüni “Palmoni”, ýagny Ajaýyp Sanagçy hökmünde tanyşdyrdy. Adventizmiň ahyrynda bolsa, Isa Özüni “Alfa we Omega”, ýagny ajaýyp dilçi — Hudaýyň Sözi hökmünde tanyşdyrýar. Şu sebäpli Adventizmiň başlangyjy we birinji perişdäniň habary “wagta daňylypdy”. Adventizmiň ahyrynda bolsa, üçünji perişdäniň habary Onuň Sözüne daňylar.

The beginning and ending of Adventism take place during the history of the sixth kingdom of Bible prophecy, therefore they occur during the beginning and ending of the United States. The prophetic history of the United States is the history of the two horns of Republicanism and Protestantism. At the conclusion of that history those two horns will have changed from a lamb to a dragon. Republicanism will change to a democracy and Protestantism will change to apostate Protestantism. When the cup of probationary time for the United States begins to come to its close, as is happening right now, the two horns of apostate Republicanism and apostate Protestantism will form an image to the beast, thus merging church and state into one horn that speaks as a dragon. But God will not be left without a witness, for in the process of bringing a conclusion to the United States, He will raise up the genuine horn of Protestantism to protest both the image of the beast in the United States, and thereafter the image of the beast that confronts the entire world. The raising up of the Protestant horn at the end of the United States will be accomplished within the same historical structure as was the Protestant horn raised up in the beginning of the United States. A former covenant people will be passed by, and a new people will become the new covenant people. There is nothing new under the sun.

Adwentizmiň başlangyjy we soňy Mukaddes Kitap pygamberliginiň altynjy patyşalygynyň taryhynyň dowamynda bolup geçýär; şonuň üçin hem olar Amerikanyň Birleşen Ştatlarynyň başlangyjy we soňy döwründe bolup geçýär. Amerikanyň Birleşen Ştatlarynyň pygamberlik taryhy respublikançylyk we protestantlyk diýen iki şahyň taryhydyr. Şol taryhyň ahyrynda bu iki şah guzudan aždarha öwrüler. Respublikançylyk demokratiýa öwrüler, protestantlyk bolsa ýüz dönderiji protestantlyga öwrüler. Amerikanyň Birleşen Ştatlary üçin synag möhletiniň käsesi öz ahyryna golaýlap başlanda, edil häzir bolup geçişi ýaly, ýüz dönderiji respublikançylygyň we ýüz dönderiji protestantlygyň iki şahy haýwana bir şekil döreder; şeýlelikde ýygnagy we döwleti aždarha ýaly gepläp duran bir şahda birleşdirer. Emma Hudaý şaýatsyz galmaz; çünki Ol Amerikanyň Birleşen Ştatlaryny öz ahyryna ýetirmek işiniň barşynda protestantlygyň hakyky şahyny galkyndyrar; ol hem Amerikanyň Birleşen Ştatlaryndaky haýwanyň şekiline, ondan soň bolsa tutuş dünýäniň garşysynda duran haýwanyň şekiline garşy protest eder. Amerikanyň Birleşen Ştatlarynyň ahyrynda protestant şahynyň galkyndyrylmagy, edil Amerikanyň Birleşen Ştatlarynyň başlangyjynda protestant şahy galkyndyrylyşy ýaly, şol bir taryhy gurluşyň içinde amala aşyrylar. Öňki äht halkynyň üstünden geçiler, täze bir halk bolsa täze äht halky bolar. Günüň astynda täze hiç zat ýokdur.

When we use the time prophecies understood and presented in the Millerite history to evaluate the Alpha and Omega, we find they are one in the same. Every time prophecy begins with a history when the prophecy is proclaimed, and that history always typifies the history when the prophecy is fulfilled.

Milleritler taryhynda düşünilip beýan edilen wagt pygamberliklerini Alfa bilen Omeganı bahalandyrmak üçin ulananymyzda, olaryň şol bir zatdygyny görýäris. Her bir wagt pygamberligi, pygamberligiň yglan edilýän taryhyndan başlanýar, we şol taryh hemişe pygamberligiň amala aşýan taryhynyň nusgasydyr.

The history of the twenty-three hundred year prophecy began on the third decree in 457 BC and ended at the third angel’s message on October 22, 1844. Leading up to, but before the arrival of the third decree the work of erecting the temple and Jerusalem was accomplished. In like manner the history, leading up to the arrival of the third angel, the foundational truths of the Millerite temple was established.

Iki müň üç ýüz ýyllyk pygamberligiň taryhy miladydan öňki 457-nji ýylda çykan üçünji permandan başlap, 1844-nji ýylyň 22-nji oktýabryndaky üçünji perişdäniň habaryna çenli dowam etdi. Üçünji perman gelmezinden ozal, oňa taýýarlyk döwründe, ybadathanany we Iýerusalimi bina etmek işi amala aşyryldy. Şonuň ýaly-da, üçünji perişdäniň habarynyň gelşine çenli bolan taryhda Millerit ybadathanasynyň düýpli hakykatlary berkarar edildi.

In 1798, the twenty-five hundred and twenty year prophecy that began in 723 BC with the scattering of the northern ten tribes was fulfilled. That prophecy identified two periods of twelve hundred and sixty years, marking the trampling down of the literal temple and literal Jerusalem by literal pagan Rome, that was followed by twelve hundred and sixty years of papal Rome trampling down the spiritual city and temple. The prophecy began with the destruction of the northern kingdom and the scattering of the kingdom’s citizens. Half way through the prophecy in 538, marks the end of the trampling down of God’s people by pagan Rome, the fourth kingdom of Bible prophecy and produces the scattering of God’s church into the wilderness of the Dark Ages. The end of that time prophecy in 1798 marks the end of the fifth kingdom of Bible prophecy. The scattering of the northern ten tribes, and of the Christian church that fled into the wilderness represents the gathering of those destined to become the horn of Protestantism. Waymarks are often represented by opposites and a scattering can represent a gathering, just as Elijah represents John the Baptist. In the same prophetic confrontation Elijah does not die, and John the Baptist does.

1798-nji ýylda, miladydan öňki 723-nji ýylda demirgazykdaky on taýpanyň pytramagy bilen başlan iki müň bäş ýüz ýigrimi ýyllyk pygamberlik berjaý boldy. Ol pygamberlik iki sany müň iki ýüz altmyş ýyllyk döwri görkezýärdi; şol döwürler hakykatdaky butparaz Rimiň hakykatdaky ybadathanany we hakykatdaky Iýerusalimi aýak astyna salmagyny alamatlandyrýardy, munuň yzysüre papalyk Rimiň ruhy şäheri we ybadathanany müň iki ýüz altmyş ýyl aýak astyna salmagy geldi. Pygamberlik demirgazyk patyşalygynyň ýykylmagy we şol patyşalygyň raýatlarynyň pytramagy bilen başlady. Pygamberligiň ýarymyna gelen 538-nji ýyl, Mukaddes Kitap pygamberliginiň dördünji patyşalygy bolan butparaz Rimiň Hudaýyň halkyny aýak astyna salmagynyň tamamlanmagyny belleýär we Hudaýyň ybadathanasynyň Garaňky Asyrlaryň çölüne pytramagyny ýüze çykarýar. Şol wagt pygamberliginiň 1798-nji ýylda tamamlanmagy Mukaddes Kitap pygamberliginiň bäşinji patyşalygynyň soňlanmagyny belleýär. Demirgazykdaky on taýpanyň, şeýle hem çöle gaçan hristian ybadathanasynyň pytramagy soňradan protestantizmiň şahy bolmaga niýetlenenleriň ýygnalmagyny aňladýar. Wakalaryň bellikleri köplenç garşylyklar arkaly görkezilýär we pytrama ýygnanmagy aňladyp biler, edil Ylýasyň Ýahýa Çokundyryjyny aňlatşy ýaly. Şol bir pygamberlik ýüzbe-ýüzleşmesinde Ylýas ölmeýär, emma Ýahýa Çokundyryjy ölýär.

In 677 BC the southern tribe of Judah, (also identified as the glorious land in the Scriptures) was scattered for twenty-five hundred and twenty years, ending on October 22, 1844. That prophecy was identifying the trampling down of God’s people, who Daniel identifies as the “host” in Daniel 8:13, 14.

B.e. öň 677-nji ýylda günorta taýpasy bolan Ýahuda (Mukaddes Ýazgylarda şöhratly ýurt hökmünde hem atlandyrylýar) iki müň bäş ýüz ýigrimi ýyl möhlet bilen dargadyldy; bu döwür 1844-nji ýylyň 22-nji oktýabrynda tamamlandy. Şol pygamberlik Danyýeliň Danyýel 8:13, 14-de “goşun” diýip atlandyrýan Hudaýyň halkynyň aýak astyna salynmagyny görkezýärdi.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

Soň men bir mukaddesiň gepleýändigini eşitdim, we gepleýän şol belli mukaddese başga bir mukaddes şeýle diýdi: Gündelik gurbanlyk, weýran ediji günä baradaky görnüş näçe wagta çenli dowam eder? Mukaddes ýeri hem goşuny aýak astyna salmaga näçe wagta çenli ýol berler? Ol maňa şeýle diýdi: Iki müň üç ýüz güne çenli; ondan soň mukaddes ýer tämizlener. Daniel 8:13, 14.

The twenty-three hundred year prophecy which ended at the same time as the twenty-five hundred and twenty year prophecy that began in 677 BC was identifying the trampling down of the sanctuary as identified in Daniel 8:13, 14. The prophecy of the scattering of Judah in 677 BC was preceded by three attacks from Nebuchadnezzar and that prophecy ended on the arrival of the third message on October 22, 1844.

Miladydan öňki 677-nji ýylda başlanan iki müň bäş ýüz ýigrimi ýyllyk pygamberlik bilen şol bir wagtda tamamlanan iki müň üç ýüz ýyllyk pygamberlik, Daniel 8:13, 14-de görkezilişi ýaly mukaddes ýeriň depelenmegini alamatlandyrýardy. Miladydan öňki 677-nji ýylda Ýahudanyň dargadylmagy baradaky pygamberligiň öňünden Nebukadnesar tarapyndan amala aşyrylan üç hüjüm bolup geçdi, we şol pygamberlik 1844-nji ýylyň 22-nji oktýabrynda üçünji habaryň gelmegi bilen tamamlandy.

The two twenty-five hundred and twenty year prophecies ending respectively in 1798 and 1844 identify the forty-six years of building the Millerite temple foundation. Moses was forty-six days in receiving instructions on building the temple, Herod’s temple remodeling in the time of Christ took forty-six years, which ended the year of Christ’s baptism. From the baptism He went to the wilderness for forty days, and when He returned, he cleansed the temple the first time and the quibbling Jew’s wanted to know by what authority He did such a thing.

1798-nji we 1844-nji ýyllarda özüne laýyklykda tamamlanýan iki sany iki müň bäş ýüz ýigrimi ýyllyk pygamberlik Millerçi ybadathana binýadynyň gurulmagynyň kyrk alty ýylyny görkezýär. Musa ybadathananyň gurulşy barada görkezmeleri almakda kyrk alty gün boldy; Mesihiň döwründe Hirodyň ybadathanasynyň täzeden gurulmagy kyrk alty ýyl dowam etdi, bu bolsa Mesihiň çokundyrylan ýylynda tamamlandy. Çokundyrylmagyndan soň Ol kyrk gün çöläge gitdi, gaýdyp gelenden soň bolsa ybadathanany ilkinji gezek päkledi, jedeljeň ýehudiler Onuň şeýle bir zady haýsy ygtyýar bilen edendigini bilmek islediler.

And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. John 2:13–22.

Yahudylaryň Pasha baýramy golaýlapdy, Isa bolsa Iýerusalime çykdy. Ol ybadathanada öküz, goýun we kepderi satýanlary, şeýle hem pul çalyşýanlaryň oturanlaryny tapdy. Şonda ol ownuk ýüplerden gamçy ýasap, olaryň hemmesini, goýunlary-da, öküzleri-de ybadathanadan kowup çykardy; pul çalyşýanlaryň pullaryny dökdi we stollaryny agdardy. Kepderi satýanlara bolsa: «Bulary bu ýerden alyň; Atamyň öýüni söwda öýüne öwürmäň» diýdi. Şonda onuň şägirtleri: «Seniň öýüňe bolan yhlasyň meni iýip gutardy» diýip ýazylan sözi ýatladylar. Mundan soň ýahudylar oňa ýüzlenip: «Bu işleri edýänligiň üçin bize nähili alamat görkezýärsiň?» diýdiler. Isa olara jogap berip: «Bu ybadathanany ýykyň, Men ony üç günde dikelderin» diýdi. Şonda ýahudylar: «Bu ybadathana kyrk alty ýyl guruldy, sen bolsa ony üç günde galdyrjakmy?» diýdiler. Emma Ol Öz bedeniniň ybadathanasy hakda aýdýardy. Şeýlelikde, Ol ölülere arasyndan direlenden soň, şägirtleri Onuň olara muny aýdandygyny ýatladylar; we Ýazga-da, Isanyň aýdan sözüne-de iman etdiler. Ýahýa 2:13–22.

The Millerite temple was erected in forty-six years from 1798 at the conclusion of the first twenty-five hundred and twenty year prophecy and ended forty-six years later at the fulfillment of the second twenty-five hundred and twenty year prophecy in 1844. Those forty-six years began with the arrival of the first angel and ended with the arrival of the third angel, for Christ said His temple would be raised up in three days. If you are unwilling to see these facts it is because of two primary problems beyond the problems that may exist in an unwilling and unconverted heart. The first problem is you are unwilling to approach the prophetic Word from the perspective that history repeats. You are not a historicist. The other problem is an inability to apply symbolic words that have been recorded within the Word of God by the Word of God. The beginnings of all these prophecies identify the end, and they always identify much more than simply histories which repeat.

Millerit ybadathanasy ilkinji iki müň bäş ýüz ýigrimi ýyllyk pygamberligiň tamamlanýan wagty bolan 1798-nji ýyldan başlap kyrk alty ýylda bina edildi we ikinji iki müň bäş ýüz ýigrimi ýyllyk pygamberligiň 1844-nji ýylda ýerine ýetmegi bilen, ondan kyrk alty ýyl soň tamamlandy. Şol kyrk alty ýyl ilkinji perişdäniň gelmegi bilen başlap, üçünji perişdäniň gelmegi bilen tamamlandy, çünki Mesih Öz ybadathanasynyň üç günde dikeldiljekdigini aýtdy. Eger siz bu hakykatlary görmäge islemeýän bolsaňyz, munuň sebäbi islegsiz we öwrülmedik ýürekde bolup biljek meselelerden başga-da iki esasy meseläniň barlygyndandyr. Birinji mesele, siz taryhyň gaýtalanýandygy nukdaýnazaryndan pygamberlik Sözüne çemeleşmäge islemeýärsiňiz. Siz historicist dälsiňiz. Beýleki mesele bolsa, Hudaýyň Sözüniň içindäki simwolik sözleri Hudaýyň Sözi arkaly ulanmak ukypsyzlygydyr. Bu pygamberlikleriň ählisiniň başlangyçlary soňuny görkezýär, we olar hemişe diňe gaýtalanýan taryhlary däl, eýsem ondan has köp zady hem görkezýär.

The Bible says we are a temple for the Holy Spirit and the body temple is made up of forty-six chromosomes. The scientists who study those forty-six chromosomes inform us that the twenty-three male chromosomes and the twenty-three female chromosomes are wrapped around a protein that is shaped as a cross.

Mukaddes Kitap, bizim Mukaddes Ruh üçin bir ybadathana­dygymyzy aýdýar, we beden ybadathanasy kyrk alty hromosomdan düzülendir. Şol kyrk alty hromosomy öwrenýän alymlar bize ýigrimi üç erkek hromosomynyň we ýigrimi üç aýal hromosomynyň haç görnüşindäki bir belogyň daşyna oralandygyny habar berýärler.

In Daniel twelve there are three connected time prophecies, the first is referencing the scattering of the power of the holy people, which represents the “seven times” of Leviticus twenty-six. The scattering of the power of the holy people that was fulfilled by them was twenty-five hundred and twenty years, yet in Daniel twelve it only references the last half of that period. It portrays Daniel as not understanding what was meant by the pronouncement.

Danyýl on ikinji bapda özara baglanyşykly üç wagt pygamberligi bar; olaryň birinjisi mukaddes halkyň güýjüniň dargadylmagyna salgylanýar, bu bolsa Lewiler ýigrimi altydaky “ýedi wagt”y aňladýar. Olar arkaly ýerine ýetirilen mukaddes halkyň güýjüniň dargadylmagy iki müň bäş ýüz ýigrimi ýyl boldy, emma Danyýl on ikinji bapda şol döwrüň diňe soňky ýarysyna salgylanylýar. Bu ýerde Danyýlyň şol yglanyň manysyna düşünmändigi görkezilýär.

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? Daniel 12:7, 8.

Men derýanyň suwlarynyň üstünde duran, zygyr geýnen adamy eşitdim; ol sag elini-de, çep elini-de göge galdyryp, ebedi ýaşaýana ant içip şeýle diýdi: bu zatlar bir wagt, wagtlar we ýarym wagt dowam eder; mukaddes halkyň güýjüni dargatmagy tamamlanda, bu zatlaryň barysy tamamlanylar. Men eşitdim, emma düşünmedim; şonda men: «Eý, Rebbim, bu zatlaryň soňy nähili bolar?» diýdim. Daniel 12:7, 8.

Daniel twelve is illustrating the message that is unsealed at the time of the end, which was 1798. In the passage Daniel represents William Miller, the primary symbol of the wise in that history. Miller was first led to the twenty-five hundred and twenty year prophecy of Leviticus twenty-six, and in verses seven and eight he represents the wise who must reconcile the truth that the twenty-five hundred and twenty year scattering is most definitely identified as God’s scattering of His people.

Danyýlyň on ikinji baby ahyrzamanda, ýagny 1798-nji ýylda, möhri açylan habary şekillendirýär. Bu parçanda Danyýyl şol taryhda paýhaslylaryň esasy nyşany bolan William Milleri aňladýar. Miller ilki bilen Lewiler 26-daky iki müň bäş ýüz ýigrimi ýyllyk pygamberlige getirildi, we ýedinji hem-de sekizinji aýatlarda ol paýhaslylary aňladýar; olar iki müň bäş ýüz ýigrimi ýyllyk dargadylyşyň iň anyk ýagdaýda Hudaýyň Öz halkyny dargatmagy hökmünde kesgitlenýändigini hakykat bilen sazlaşdyrmalydyrlar.

And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass. Leviticus 26:18, 19.

Eger şu zatlaryň ählisine garamazdan hem maňa gulak asmasaňyz, onda men sizi günäleriňiz üçin ýedi esse artyk jezalandyraryn. Men güýjüňiziň tekepbirligini syndyraryn; asmanyňyzy demir ýaly, ýeriňizi bolsa bürünç ýaly ederin. Levililer 26:18, 19.

The “pride” of ancient Israel was when they were allowed to reject God as their king and choose a human king. Their pride, which precludes a fall (Proverbs 16:18) was their desire to be like all the idolatrous kingdoms around them. Removing first the northern kingdom and then the southern kingdom was the scattering of the power (king) in 723 BC and 677 BC respectively.

Gadymy Ysraýylyň “tekepbirligi” olaryň Hudaýy özleriniň Patyşasy hökmünde ret etmäge we ynsan patyşasyny saýlamaga ýol berlen wagtydy. Olaryň tekepbirligi — ýykylşyň öňünden gelýän zat (Süleýmanyň pähimleri 16:18) — olaryň töwereklerindäki ähli butparaz patyşalyklar ýaly bolmak islegidi. Ilki demirgazyk patyşalygynyň, soňra bolsa günorta patyşalygynyň aýrylmagy, degişlilikde b.e. öň 723-nji ýylda we b.e. öň 677-nji ýylda güýjüň (patyşanyň) pytramagy boldy.

Miller represented the wise who understood the increase of knowledge that was unsealed in the previous verses of Daniel twelve, and in verses seven and eight he is represented as not understanding the connection of twelve hundred and sixty years with the twenty-five hundred and twenty years of the scattering of God’s people. Daniel is representing God’s people at the end of Adventism, as well as Miller at the beginning of Adventism. At the end of Adventism, the same dilemma exists, for as Adventism set aside Miller’s understanding of the “seven times” they were forced to only identify the twelve hundred and sixty years as the Dark Ages. The wise at the end had a similar problem to resolve as Daniel and Miller illustrate. Why is the terminology of Leviticus twenty-six employed to illustrate three and a half times instead of seven times?

Miller Danyýel on ikinji bapdaky öňki aýatlarda möhri açylan bilim artşyna düşünen paýhaslylary wekilçilik edýärdi; ýedinji we sekizinji aýatlarda bolsa, onuň Hudaýyň halkynyň dargadylmagyna degişli iki müň bäş ýüz ýigrimi ýyl bilen bir müň iki ýüz altmyş ýylyň arasyndaky baglanyşyga düşünmändigi görkezilýär. Danyýel hem Adventizmiň başyndaky Milleri, hem-de Adventizmiň soňundaky Hudaýyň halkyny wekilçilik edýär. Adventizmiň soňunda hem şol bir kynçylyk bar, çünki Adventizm Milleriň “ýedi wagt” baradaky düşünjesini bir gyra goýanda, olar bir müň iki ýüz altmyş ýyly diňe Garaňky Asyrlar hökmünde kesgitlemäge mejbur boldular. Soňky döwürdäki paýhaslylaryň çözmeli meselesi, Danyýel bilen Milleriň görkezşi ýaly, şoňa meňzeşdi. Näme üçin üç ýarym wagty görkezmek üçin “ýedi wagt” ýerine Levitiler ýigrimi altynyň terminologiýasy ulanylýar?

Miller never fully reconciled this dilemma, but in 1856 the last “new prophetic light” was presented in a series of six articles that were never concluded identifying the seven times as representing three and a half years of pagan Rome trampling down God’s literal Israel, followed by three and a half years of papal Rome trampling down spiritual Israel. Seven years later Adventism outright rejected all of the light of the seven times, preparing the dilemma for the wise at the time of the end in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.

Miller bu ikilemi hiç haçan doly ýaraşdyrmady, emma 1856-njy ýylda soňky “täze pygamberlik nury” hiç wagt tamamlanmadyk alty makaladan ybarat bir toplumda hödürlendi; ol ýerde ýedi wagtyň Hudaýyň göni Ysraýylyny depeläp geçen butparaz Rimiň üç ýarym ýylyny, ondan soň bolsa ruhy Ysraýyly depeläp geçen papalyk Rimiň üç ýarym ýylyny aňladýandygy görkezildi. Ýedi ýyl geçenden soň, Adventizm ýedi wagtyň ähli nuruny aç-açan ret etdi; şeýlelikde, Danyýel on birinji bap, kyrkynjy aýatda beýan edilişi ýaly, ozalky Sowet Soýuzyna degişli ýurtlar papalyk we Amerikanyň Birleşen Ştatlary tarapyndan süpürilip aýrylan 1989-njy ýylda, ahyrzamanyň paýhaslylary üçin bu ikilem taýýarlanyldy.

The first light given to Miller was rejected in 1863, and the last light on the subject was given by Hiram Edson in those six articles. Those articles were discontinued and seven years (times) later the power of modern Israel was set aside in order to imitate the idolatrous churches that had a few years before been correctly identified as the daughters of Babylon. The seven times of Leviticus twenty-six as a prophetic doctrine became the stone of stumbling, and the pride of ancient Israel as represented by their desire to have Saul rule over them as king was repeated. Jesus represents the end with the beginning.

1863-nji ýylda Millera berlen ilkinji ýagtylyk ret edildi, we bu mesele boýunça iň soňky ýagtylyk Hiram Edson tarapyndan şol alty makalada berildi. Şol makalalar bes edildi, we ýedi ýyl (wagt) soňra häzirki Ysraýylyň güýji, birnäçe ýyl öň dogrylykda Wawilonyň gyzlary diýip kesgitlenen butparaz ýygnaklara öýkünmek üçin bir gyra goýuldy. Lewiler 26-daky ýedi wagt, pygamberlik taglymaty hökmünde, büdreme daşyna öwrüldi, we gadymy Ysraýylyň tekepbirligi, öz üstlerinden şa hökmünde Şawulyň höküm sürmegini islemekleri arkaly görkezilişi ýaly, gaýtalandy. Isa soňuny başlangyç arkaly görkezýär.

The book of Daniel also identifies a twelve hundred and ninety year prophecy along with a thirteen hundred and thirty-five year prophecy that both begin at the taking away of “the daily” in 508. The taking away of “the daily” represents the removal of pagan Rome’s resistance to the rise of the papal power in 538. There was a thirty-year transition period before the papal power was placed upon the throne of the earth in 538, then the remaining twelve hundred and sixty years ends in 1798. The thirty years of transition from one kingdom to the next identifies the final years of papal rule that lead to the sixth kingdom of Bible prophecy being placed on the throne of the earth in 1798. The beginning of the twelve hundred and ninety year prophecy identifies a transition from one kingdom of Bible prophecy unto the next kingdom of Bible prophecy, as does the ending of that prophecy.

Danyýl kitaby hem-de 508-nji ýylda “gündelik” aýrylmagyndan başlanýan müň iki ýüz togsan ýyllyk pygamberligi, şeýle hem müň üç ýüz otuz bäş ýyllyk pygamberligi görkezýär. “Gündeligiň” aýrylmagy, 538-nji ýylda papalyk häkimiýetiniň ýokarlanmagyna butparaz Rimiň garşylygynyň ýok edilmegini aňladýar. 538-nji ýylda papalyk häkimiýeti ýeriň tagtyna çykarylmazdan öň otuz ýyllyk geçiş döwri boldy, soňra galan müň iki ýüz altmyş ýyl 1798-nji ýylda tamamlanýar. Bir şalykdan beýlekisine bolan bu otuz ýyllyk geçiş, Mukaddes Kitap pygamberliginiň altynjy şalygynyň 1798-nji ýylda ýeriň tagtyna çykarylmagyna alyp barýan papalyk hökümdarlygynyň soňky ýyllaryny görkezýär. Müň iki ýüz togsan ýyllyk pygamberligiň başlangyjy, edil şol pygamberligiň ahyrynyň hem edişi ýaly, Mukaddes Kitap pygamberliginiň bir şalygyndan indiki şalygyna geçişi görkezýär.

The thirteen hundred and thirty-five year prophecy that began at the removal of “the daily” in 508 ends in 1843.

508-nji ýylda “gündelik” aýrylan wagtynda başlanan müň üç ýüz otuz bäş ýyllyk pygamberlik 1843-nji ýylda tamamlanýar.

And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:11, 12.

Gündelik gurbanlygyň aýryljak wagtyndan we weýrançylyk getirýän ýigrenji zadyň dikeldiljek pursatyndan başlap, müň iki ýüz togsan gün bolar. Mübärekdir şol garaşýan we müň üç ýüz otuz bäş güne ýetýän adam. Daniel 12:11, 12.

The prophecy of thirteen hundred and thirty-five years ended in 1843, and Daniel says those that “waited” when that prophecy would be fulfilled would be blessed. Sister White says it this way.

Müň üç ýüz otuz bäş ýylyň pygamberligi 1843-nji ýylda tamamlandy, we Danyýel bu pygamberlik ýerine ýetjek wagty “garaşanlaryň” bagtly boljakdygyny aýdýar. Uayt uýa muny şeýle beýan edýär.

“Blessed are the eyes which saw the things that were seen in 1843 and 1844.

«1843 we 1844-nji ýyllarda görlen zatlary gören gözler bagtlydyr.»

“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

“Habar berildi. Wagt alamatlarynyň ýerine ýetýändigi üçin, habary gaýtalap yglan etmekde hiç hili gijä galma bolmaly däldir; jemleýji iş ýerine ýetirilmelidir. Gysga wagtyň içinde uly bir iş amala aşyrylar. Tiz wagtda Hudaýyň bellemegi bilen şeýle bir habar berler welin, ol güýçli bir çagyryşa öwrüler. Şonda Daniýel öz paýynda durup, öz şaýatlygyny berer.” Manuscript Releases, volume 21, 437.

Therefore, the beginning of the thirteen hundred and thirty-five year prophecy identifies a transition from the religion of paganism unto the religion of papalism, thus identifying a transition from Protestantism unto Millerite Protestantism.

Şonuň üçin, bir müň üç ýüz otuz bäş ýyllyk pygamberligiň başlangyjy butparazlyk dininden papalyk dinine geçişi görkezýär; şeýlelikde, Protestantlykdan Millerit Protestantlygyna geçişi hem görkezýär.

Those Adventists that reject the foundational truths of Adventism, reject all the time prophecies the Millerites presented, even the twenty-three hundred years of Daniel 8:14. They may very well deny this fact, but it can be logically shown that this fact is true, but my point now is different, so I will leave that off for now as we attempt to bring this article to a conclusion.

Adventizmiň düýpli hakykatlaryny ret edýän şol Adventistler, Milleritleriň öňe süren ähli wagt pygamberliklerini, hatda Daniel 8:14-däki iki müň üç ýüz ýyly hem ret edýärler. Olar bu hakykaty, elbetde, inkär edip bilerler, emma bu hakykatyň dogrudygyny mantyki taýdan görkezmek bolýar; ýöne meniň häzirki nygtajak zadym başgadyr, şonuň üçin bu makalany jemlemäge synanyşýarkak, häzirlikçe bu meseläni bir gyra goýaryn.

The scattering of the “glorious land” of Judah in 677 BC represents the trampling down of the “host” in Daniel 8:13, 14, and points to the establishment of the modern glorious land, the United States. The twenty-three hundred years of the same verses began in 457 BC, and represents the trampling down of the “sanctuary.”

Miladydan öňki 677-nji ýylda Ýahudanyň “şöhratly ýurdunyň” dargadylmagy Danyýel 8:13, 14-däki “goşunyň” aýak astyna düşürilmegini aňladýar we häzirki zaman şöhratly ýurdunyň, ýagny Amerikanyň Birleşen Ştatlarynyň, döredilmegine yşarat edýär. Şol aýatlaryň iki müň üç ýüz ýyly miladydan öňki 457-nji ýylda başlandy we “mukaddes ýeriň” aýak astyna düşürilmegini aňladýar.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

Soňra men bir mukaddesiň gepleýändigini eşitdim, we başga bir mukaddes şol gepleýän belli bir mukaddese şeýle diýdi: Gündelik gurbanlyk, weýrançylyk getirýän ýazyk, şeýle hem mukaddes jaý bilen goşunyň aýak astyna salynmagy hakdaky görnüş näçe wagt dowam eder? Ol maňa şeýle diýdi: Iki müň üç ýüz gün geçýänçä; şondan soň mukaddes jaý tämizlener. Daniel 8:13, 14.

677 BC and 457 BC are dates connected by the relationship of God’s people and God’s sanctuary. God brought both the host and the sanctuary back together at the same time on October 22, 1844. The two hundred and twenty years between 677 BC and 457 BC symbolize a period when God establishes a waymark representing an increase of light. On October 22, 1844 the light of the third angel arrived, the light of the sanctuary began to shine and a host was there to proclaim the light.

M.Ö. 677 ve M.Ö. 457, Allahyň halky bilen Allahyň mukaddes ýeriniň arasyndaky baglanyşyk bilen ilteşikli senelerdir. Allah 1844-nji ýylyň 22-nji oktýabrynda hem goşuny, hem-de mukaddes ýeri bir wagtda täzeden bir ýere getirdi. M.Ö. 677 bilen M.Ö. 457-niň arasyndaky iki ýüz ýigrimi ýyl, Allahyň nuruň artmagyny aňladýan bir ýol görkeziji belgini berkidýän döwrüni alamatlandyrýar. 1844-nji ýylyň 22-nji oktýabrynda üçünji perişdäniň nury geldi, mukaddes ýeriň nury şöhle saçyp başlady, we şol nury yglan etmek üçin bir goşun bardy.

In the prophetic line which identifies the three-fold warfare that Satan and Christ engaged in, the King James Bible of 1611 was produced. Exactly two hundred and twenty years later in 1831, William Miller published his message for the first time:

Şeýtan bilen Mesihiň gatnaşan üç esse söweşini kesgitleýän pygamberlik setirinde, 1611-nji ýylyň King James Mukaddes Kitaby neşir edildi. Takyk iki ýüz ýigrimi ýyl soň, 1831-nji ýylda William Miller öz habaryny ilkinji gezek neşir etdi:

“For nine years William Miller was convinced that he ought to give his message to the churches; but he waited, hoping that some recognized authority would proclaim the glad news of a soon-coming Saviour. In thus waiting, he but proved the truth of the message; there was a name that they lived, but they were fast dying. In 1831 Miller gave his first discourse on the prophecies.” Steven Haskell, The Seer of Patmos, 77.

“Dokuz ýyl bäri William Miller öz habaryny ýygnaklara ýetirmelidigine ynanýardy; emma ol tiz wagtda geljek Halaskär baradaky hoş habary tanalan haýsydyr bir ygtyýarly şahsyýetiň yglan etmegine umyt baglap garaşdy. Şeýle garaşmak bilen, ol diňe habaryň hakykatyny subut etdi; olaryň diri ýaşaýandyklary barada bir ady bardy, emma olar çaltlyk bilen ölýärdiler. 1831-nji ýylda Miller pygamberlikler hakyndaky ilkinji wagyzyny aýtdy.” Steven Haskell, The Seer of Patmos, 77.

God protected the sacred and correct original texts used to produce the Bible. He then produced His Bible in 1611. He then raised up a messenger that would employ the rules located, derived and established within the Bible to produce the message of the first angel. In 1831, Miller’s message was formalized as was the message in Christ’s history formalized by John the Baptist, as the message has been formalized in every reformatory movement. The message of Miller, the first angel’s message announcing the opening of the judgment is directly upheld by the application of the prophetic time period of two hundred and twenty years. It was the message of warning at the beginning of the sixth kingdom of Bible prophecy—the United States.

Hudaý Mukaddes Kitaby döretmek üçin ulanylan mukaddes we dogry asyl tekstleri gorady. Soňra Ol 1611-nji ýylda Öz Mukaddes Kitabyny ýüze çykardy. Soňra bolsa Mukaddes Kitabyň öz içinde ýerleşýän, ondan çykarylýan we onda berkidilen düzgünleri ulanjak bir habarçyny galdyrdy, şeýlelikde ol birinji perişdäniň habaryny çykardy. 1831-nji ýylda Milleriň habary, edil Mesihe degişli taryhda Ýahýa Çokundyryjy tarapyndan habar nähili resmileşdirilen bolsa, hem-de her bir reformatorçylyk hereketinde habar nähili resmileşdirilen bolsa, şol görnüşde resmileşdirildi. Milleriň habary, ýagny höküm ähtiniň açylyşyny yglan edýän birinji perişdäniň habary, iki ýüz ýigrimi ýyllyk pygamberlik döwrüniň ulanylmagy arkaly gös-göni tassyklanýar. Bu, Mukaddes Kitap pygamberliginiň altynjy patyşalygynyň—Amerikanyň Birleşen Ştatlarynyň—başlangyjyndaky duýduryş habarydy.

In 1996, the ministry of Future for America began, and the message of the third angel that had been unsealed in 1989, the message identifying the healing of the deadly wound of the papacy and the soon coming Sunday law was published in a magazine titled, The Time of the End. The message at the end of Adventism had been formalized just as the message at the beginning had been formalized. In the beginning the message was hung upon time and represented a further development of the truths contained within God’s Word. In 1996, two hundred and twenty years after the birth of the United States in 1776, the message at the end of Adventism was formalized and represented a further development of the three angels’ messages.

1996-njy ýylda Future for America gullugy başlandy, we 1989-njy ýylda açylan üçünji perişdäniň habary — papalygyň ölüm howply ýarasynyň sagaldylýandygyny we ýakyn wagtda ýekşenbe kanunynyň geljekdigini kesgitleýän habar — The Time of the End atly žurnalda neşir edildi. Adventizmiň ahyryndaky habar, edil başlangyjyndaky habar ýaly, resmileşdirilipdi. Başlangyçda habar wagta daňylypdy we Hudaýyň Sözüniň içinde bar bolan hakykatlaryň has-da ösdürilmegini aňladýardy. 1996-njy ýylda, 1776-njy ýylda Amerikanyň Birleşen Ştatlarynyň döremeginden iki ýüz ýigrimi ýyl soň, Adventizmiň ahyryndaky habar resmileşdirildi we üç perişdäniň habarlarynyň has-da ösdürilmegini aňlatdy.

As we address the parallel history of the Republican horn and the Protestant horn in the history of the sixth kingdom of Bible prophecy it must be understood who the Protestant horn is and who it is not.

Mukaddes Kitabyň pygamberlikleriniň altynjy patyşalygynyň taryhynda Respublikan şahy bilen Protestant şahyň ugurdaş taryhyna garalanda, Protestant şahyň kimdigine we kimi aňlatmaýandygyna düşünilmelidir.

Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:15, 16.

Hakykat sözüni dogry beýan edip, özüňi Hudaýyň öňünde makullanan, utanmaga zerurlygy bolmadyk bir işçi hökmünde görkezmäge jan et. Emma haram we biderek gep-gürrüňlerden ýüz öwür; çünki olar has köp hudaýsızlyga alyp barar. 2 Timoteos 2:15, 16.