“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.
“Biziň özümiz üçin hristiançylygyň nämeden ybaratdygyny, hakykatyň nämedigini, kabul eden imanymyzyň nähilidigini, Mukaddes Kitabyň kadalarynyň nämedigini — bize iň ýokary ygtyýarlyk tarapyndan berlen şol kadalary — bilmelidiris.” The 1888 Materials, 403.
For several years Future for America has identified that the seven churches of Revelation not only represent the history of modern Israel from the time of the apostles until the end of the world, but that the seven churches also represent ancient Israel from the time of Moses until the stoning of Stephen. The pioneers of Adventism did not teach this truth, but they understood and employed the principles that establish this truth. Jesus identifies the end from the beginning and ancient Israel represents modern Israel. Therefore, any truth that is part of the prophetic characteristics of modern Israel also existed in ancient Israel.
Birnäçe ýyl bäri Future for America Ylham kitabyndaky ýedi ýygnagyň diňe bir resullaryň döwründen dünýäniň ahyryna çenli häzirki Ysraýylyň taryhyny däl, eýsem Musanyň döwründen başlap, Stefanyň daşlanmagyna çenli gadymy Ysraýyly hem aňladýandygyny kesgitleýär. Adventizmiň öňdebaryjylary bu hakykaty öwretmediler, emma olar bu hakykaty berkarar edýän ýörelgeleri düşündiler hem-de ulandylar. Isa başlangyçdan ahyry kesgitleýär, we gadymy Ysraýyl häzirki Ysraýyly aňladýar. Şonuň üçin häzirki Ysraýylyň pygamberlik häsiýetleriniň bir bölegi bolan islendik hakykat gadymy Ysraýylda hem bardy.
Before Millerite history the traditional Christian view of the seven churches was that they represented the actual churches in Asia minor during the time of John. The traditional view also understood that the counsel to the individual churches may also be understood to represent specific counsel to various churches throughout Christian history, and also that the very same counsel and warnings is for individual Christians. They also understood that the seven churches represent seven periods of church history from the time of the disciples until the end of the world. These perspectives pre-dated the Millerite history. Those four recognitions of the seven churches that make up the traditional view that pre-dated William Miller were and are based upon the “historicist” interpretation of the Bible. It is that methodology that God’s angels led William Miller to adopt.
Millerçiler taryhyndan öň, ýedi ýygnak baradaky däp bolan mesihi garaýyş olaryň Ýuhannanyň döwründe Kiçi Aziýadaky hakyky ýygnaklary aňladýandygydy. Däp bolan garaýyş, aýry-aýry ýygnaklara berlen nesihatlaryň mesihi taryhynyň dowamynda dürli ýygnaklara degişli aýratyn nesihatlary hem aňladyp biljekdigine, şeýle hem şol bir nesihatlaryň we duýduryşlaryň aýry-aýry mesihiler üçinem degişlidigine düşünýärdi. Şeýle-de olar ýedi ýygnagyň şägirtleriň döwründen dünýäniň ahyryna çenli ýygnak taryhynyň ýedi döwrüni aňladýandygyna düşünýärdiler. Bu garaýyşlar Millerçiler taryhyndan öň bolupdy. William Millerden öň bar bolan däp bolan garaýşy emele getiren ýedi ýygnak baradaky şol dört ykrar “taryhyçylyk” esasynda Mukaddes Kitaby düşündirişe daýanýardy we daýanýar. Hut şol usulýet Hudaýyň perişdeleriniň William Milleri kabul etmäge ýolbaşçylyk eden usulýetidi.
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
“Kiçi Aziýanyň ýedi ýygnagy Mesihiň ýygnagynyň onuň ýedi görnüşindäki taryhydyr; ol ähli öwrüm-öwrülişlerinde, ähli rowaçlyklarynda we muşakgatlarynda, resullaryň günlerinden dünýäniň soňuna çenli dowam edýär. Ýedi möhür ýer ýüzüniň güýçleri we patyşalarynyň ýygnagyň üstünden geçiren işleriniň, hem-de şol bir döwürde Hudaýyň Öz halkyny goramagynyň taryhydyr. Ýedi surnaý ýer ýüzüne, ýagny Rim şalygyna iberilen ýedi aýratyn we agyr hökmleriň taryhydyr. Ýedi jam bolsa Papalyk Rime iberilen iň soňky ýedi beladyr. Bularyň arasyna başga-da köp wakalar garyşdyrylandyr; olar goşmaça derýajyklar kimin örülip, pygamberligiň beýik derýasyny doldurýar, ahyrynda bolsa bularyň hemmesi bakylygyň ummanyna baryp guýýar.”
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
“Bu, meniň pikirimçe, Ylham kitabyndaky Ýahýanyň pygamberliginiň meýilnamasydyr. Bu kitaba düşünmek isleýän adam bolsa, Hudaýyň Sözüniň beýleki böleklerini hem düýpli bilmelidir. Bu pygamberlikde ulanylýan şekiller we göçme manylar şol kitabyň özünde hemmesi düşündirilmeýär, eýsem olar beýleki pygamberlerde tapylmaly we Mukaddes Ýazgylaryň beýleki ýerlerinde düşündirilmelidir. Şonuň üçin, islendik bir bölege aýdyň düşünje gazanmak üçin hem, Hudaýyň bütin Sözüni öwrenmegi niýet edendigi aýdyňdyr.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
Sister White agrees with and upholds the “historicist” view held by Miller, but she added a deeper insight to the book of Revelation than Miller saw, for Miller had not recognized the sanctuary as it truly is. He understood the sanctuary to be the earth. Sister White recognized that when Jesus presented the predictions represented in the book of Revelation, that Christ was doing so in conjunction with His work as the heavenly High Priest.
Waýt aýal Mileriň öňe süren “taryhyçy” garaýyşyny goldaýar we tassyklaýar, ýöne ol Ylham kitabyna Mileriň göreninden has çuňňur düşünje goşdy, çünki Miller mukaddes ýeri hakykatda nähili bolsa, şonuň ýaly tanamandy. Ol mukaddes ýeri ýer diýip düşünýärdi. Waýt aýal Isanyň Ylham kitabynda şekillendirilen pygamberlikleri beýan eden wagty, Mesihiň muny gökdäki Baş Ruhany hökmünde alyp barýan gullugy bilen baglanyşykly ýerine ýetirýändigine düşündi.
When John turns and sees Christ, He is walking among the candlesticks in priestly garments, and the candlesticks are located in the holy place, and therefore in the history after His ascension, but before He moved into the Most Holy Place in 1844. Miller could not have understood the significance of this reality. Neither would have Tyndale, Luther or John Wycliffe or any of the early reformers. Truth is progressive, shining brighter and still brighter unto the perfect day.
Ýahýa öwrülip, Mesihi görende, Ol ruhany lybaslarynda şemdänleriň arasynda gezip ýör, şemdänler bolsa mukaddes ýerde ýerleşendir; şonuň üçin bu ýagdaý Onuň asmana göterilişinden soňky, ýöne 1844-nji ýylda Iň Mukaddes Ýere geçmezinden öňki taryhy döwre degişlidir. Miller bu hakykatyň ähmiýetine düşünip bilmändi. Tyndale, Luther ýa-da John Wycliffe, şeýle hem irki reformatorlaryň hiç biri-de oňa düşünip bilmezdi. Hakykat kem-kemden açylýandyr, kämil güne çenli barha ýagtyrap, has-da ýagtyrap dowam edýändir.
“The great principle so nobly advocated by Robinson and Roger Williams, that truth is progressive, that Christians should stand ready to accept all the light which may shine from God’s holy word, was lost sight of by their descendants. The Protestant churches of America,—and those of Europe as well,—so highly favored in receiving the blessings of the Reformation, failed to press forward in the path of reform. Though a few faithful men arose, from time to time, to proclaim new truth and expose long-cherished error, the majority, like the Jews in Christ’s day or the papists in the time of Luther, were content to believe as their fathers had believed and to live as they had lived. Therefore religion again degenerated into formalism; and errors and superstitions which would have been cast aside had the church continued to walk in the light of God’s word, were retained and cherished. Thus the spirit inspired by the Reformation gradually died out, until there was almost as great need of reform in the Protestant churches as in the Roman Church in the time of Luther. There was the same worldliness and spiritual stupor, a similar reverence for the opinions of men, and substitution of human theories for the teachings of God’s word.” The Great Controversy, 297.
“Robinson bilen Roger Williams tarapyndan şeýle ajaýyp goralan beýik ýörelge, ýagny hakykatyň barha açylýandygy we mesihçileriň Hudaýyň mukaddes Sözünden saçyp biljek ähli nury kabul etmäge taýýar durmalydygy, olaryň nesilleriniň nazaryndan sypdy. Reformasiýanyň bereketlerini kabul etmekde şeýle uly artykmaçlyga eýe bolan Amerikanyň protestant ýygnaklary, şeýle hem Ýewropanyňkylar, özgertme ýolunda öňe gitmegi başarmadylar. Wagtal-wagtal täze hakykaty yglan etmek we köp wagtdan bäri saklanyp gelnen ýalňyşlygy paş etmek üçin birnäçe wepaly adamlar ýüze çykan hem bolsa, köplük, Mesihiň günlerindäki ýehudiler ýa-da Lýuteriň döwründäki papistler ýaly, atalary nähili ynanan bolsalar şolar ýaly ynanmaga we nähili ýaşan bolsalar şolar ýaly ýaşamaga kanagat etdi. Şonuň üçin din ýene-de formalizme öwrüldi; ýygnak Hudaýyň Sözüniň nurunda ýöremegini dowam etdiren bolsa zyňylyp taşlanmaly bolan ýalňyşlyklar we yrymlar saklanyp, eziz tutuldy. Şeýlelikde, Reformasiýa tarapyndan ruhlandyrylan ruh kem-kemden ölüp gitdi, hatda Lýuteriň döwründe Rim ýygnagynda nähili özgertme zerur bolan bolsa, protestant ýygnaklarynda hem şonça diýen ýaly özgertmä mätäçlik döräpdi. Şol bir dünýäparazlyk we ruhy maýyllyk, adam pikirlerine edil şonuň ýaly hormat goýmak, hem-de Hudaýyň Sözüniň taglymatlarynyň ýerine ynsan nazaryýetlerini goýmak bardy.” Beýik Jedel, 297.
If the fact that truth develops progressively throughout history is not recognized, then the significance of any new light in this final generation may very well be impossible to recognize. Once a person ceases to understand the progressive nature of “truth,” they automatically begin to rely upon traditions, customs and fallen human guidance.
Eger hakykatyň taryhyň dowamynda barha açylyp ösdürilýändigi hakykaty ykrar edilmese, onda bu soňky nesilde berlen islendik täze ýagtylygyň ähmiýetini tanamak hakykatdan hem mümkin bolman biler. Adam bir gezek “hakykatyň” ösüşli häsiýetine düşünmegini goýanda, ol awtomatik ýagdaýda däp-dessurlara, adatlara we ýykylan ynsan ýolbaşçylygyna bil baglap başlaýar.
The methodology that Miller employed is a waymark that runs through the entire prophetic line which presents a testimony of the development of biblical truth that began with the apostles. Yet in the waymark represented by Miller, we find a beginning that demands a counterpart at the end. Most never understand these realities, but not so with Satan.
Milliriň ulanan usuly, resullardan başlap başlanan Mukaddes Kitap hakykatynyň ösüşine şaýatlyk edýän, bütin pygamberlik çyzygynyň içinden geçýän bir ýolbelgisidir. Şeýle-de bolsa, Millir bilen görkezilen şol ýolbelgide, ahyrda özüne laýyk bir garşylygyny talap edýän bir başlangyç tapýarys. Köp adamlar bu hakykatlara hiç wagt düşünmeýärler, ýöne Şeýtan üçin beýle däl.
Satan has resisted the truth and its development from his rebellion in heaven onward. When it reached the point in history that the reformers began to distinctly understand how to study the Bible, Satan did as he always does and he introduced counterfeits. The historical evidence of his work of counterfeiting the truth identifies that Jesuits such as Ribera and Louis de Alcazar focused their counterfeit methodology specifically against the book of Revelation. The corrupted methodology that is called “preterism” began in the second and third centuries with two primary representatives of that false methodology. One was Eusebius of Caesarea (260–339), and Victorinus of Pettau (died circa 304). Both of these early historical figures promoted the methodology suggesting the book of Revelation was fulfilled during the time of the Roman Empire by such historical figures as the infamous emperor Nero.
Şeýtan gökdeki gozgalaňyndan bäri hakykata we onuň ösüşine garşy durup gelýär. Taryhyň içinde bu ýagdaý, reformaçylar Mukaddes Kitaby nädip öwrenmelidigine aýdyň düşünip başlanynda, belli bir derejä ýetende, Şeýtan hemişe edişi ýaly hereket etdi-de, galplyklary hödürledi. Onuň hakykaty galplaşdyrmak işiniň taryhy subutnamalary Ribera we Louis de Alcazar ýaly iezuýtleriň öz galp usulyýetini aýratynlykda Ylham kitabyna garşy gönükdirendigini görkezýär. “Preterizm” diýlip atlandyrylýan bozulan usulyýet ikinji we üçünji asyrlarda şol ýalan usulyýetiň iki esasy wekili bilen başlady. Olaryň biri Keýsariýaly Eusebiýdi (260–339), beýlekisi bolsa Pettauly Wiktorinidi (takmynan 304-nji ýylda aradan çykan). Bu irki taryhy şahslaryň ikisi hem Ylham kitabynyň Rim imperiýasynyň döwründe, meşhur zalym imperator Nero ýaly taryhy şahslar döwründe ýerine ýetirilendigini öňe sürýän usulyýeti wagyz etdiler.
In the nineteenth century John Darby (1800–1882) from the United Kingdom introduced another satanic methodology which was also inserted to the foot notes of the Trojan horse Bible called the Scofield Reference Bible which we have previously identified. “Dispensationalism” is a theological framework that divides history and God’s interaction with humanity into distinct periods, or ‘dispensations,’ in which God administers His plan in different ways. I note this at this point for this is one of the falsehoods that was introduced to the movement of Future for America by voices from the same area Darby had propagated his satanic ideas. Darby’s ideas that attacked Future for America were accompanied by the philosophy of the so-called modern-day “woke” movement which promotes the same anarchy represented by the French Revolution and the same licentiousness represented by Sodom and Gomorrah.
On dokuzynjy asyrda Birleşen Patyşalykdan bolan John Darby (1800–1882), ozal belläp geçen Scofield Reference Bible diýlip atlandyrylýan Troý atly at Bibliýasynyň aşakdaky belliklerine hem girizilen başga bir şeýtany usulyýeti öňe sürdi. “Dispensationalizm” taryhy we Hudaýyň adamzat bilen özara gatnaşygy aýratyn döwürlere, ýagny Hudaýyň Öz meýilnamasyny dürli usullar bilen dolandyrýan “dispensasiýalara” bölýän teologik çarçuwadyr. Muny şu ýerde belläp geçýärin, çünki bu, Darbynyň öz şeýtany pikirlerini ýaýradan şol bir sebitden çykan sesler arkaly Future for America hereketine girizilen ýalanlaryň biridir. Future for America-a hüjüm eden Darbynyň pikirleri, Fransuz ynkylabynda şekillenen şol bir anarhiýany we Sodom bilen Gomorranyň mysalynda görkezilen şol bir azgynlygy öňe sürýän häzirki döwürdäki “woke” diýlip atlandyrylýan hereketiň pelsepesi bilen utgaşdyrylyp getirildi.
Today the theologians of modern Adventism employ a system of dissecting the truths of the Bible based upon a two-fold system of biblical interpretation they employ to undermine and deny both the Bible and the Spirit of Prophecy. They identify men as either experts in biblical languages or as experts in biblical history. Thus, the theologians of Adventism today control the minds of Laodicean Adventism either by interpreting God’s Word based upon a fallen man’s understanding of history or fallen man’s understanding of language. These modern manifestations of error which have been often used to attack the message you are now reading will be addressed further in these articles when we consider the symbolism of the French Revolution. Satan is alive, and he knows his time is short. The last rule of Miller’s rules, number fourteen concludes with the following paragraph.
Häzirki zaman Adwentizminiň teologlary häzirki wagtda Mukaddes Kitabyň hakykatlaryny böleklere bölüp seljermek üçin, Mukaddes Kitaby hem-de Pygamberlik Ruhuny gowşatmak we inkär etmek maksady bilen ulanýan iki taraply bibliýa düşündiriş ulgamyna daýanýarlar. Olar adamlary ýa bibliýa dilleriniň hünärmenleri, ýa-da bibliýa taryhynyň hünärmenleri hökmünde kesgitleýärler. Şeýlelikde, häzirki döwrüň Adwentizm teologlary Laodikýa Adwentizminiň akyllaryny ýa Hudaýyň Sözüni ýykylan adamyň taryha düşünişine görä düşündirmek, ýa-da ýykylan adamyň dile düşünişine görä düşündirmek arkaly dolandyrýarlar. Häzirki wagtda seniň okaýan habaryňa hüjüm etmek üçin köplenç ulanylan ýalňyşlygyň bu döwrebap görnüşleri, Fransuz ynkylabynyň nyşanlylygyny göz öňünde tutanymyzda, şu makalalarda has giňişleýin beýan ediler. Şeýtan diridir, we ol öz wagtynyň gysgadygyny bilýär. Milleriň düzgünleriniň iň soňky düzgüni, on dördünji düzgün, aşakdaky abzas bilen tamamlanýar.
“The divinity taught in our schools is always founded on some sectarian creed. It may do to take a blank mind and impress it with this kind, but it will always end in bigotry. A free mind will never be satisfied with the views of others. Were I a teacher of youth in divinity, I would first learn their capacity and mind. If these were good, I would make them study the Bible for themselves, and send them out free to do the world good. But if they had no mind, I would stamp them with another’s mind, write bigot on their forehead, and send them out as slaves!” William Miller, Miller’s Works, volume 1, 24.
“Mekdeplerimizde öwredilýän ylahyýet hemişe haýsydyr bir mezhep ynanç beýanyna esaslanýar. Boş aňy alyp, oňa şu hili zatlary siňdirmek mümkin bolup biler, ýöne bu hemişe takallyga getirip çykarar. Azat pikirli akyl hiç haçan başgalaryň garaýyşlary bilen kanagatlanmaz. Men ýaşlara ylahyýetden mugallym bolan bolsam, ilki bilen olaryň ukybyny we aňyny öwrenerdim. Eger bular gowy bolan bolsa, men olara Mukaddes Kitaby özleri üçin öwrederdim we olary dünýäde ýagşylyk etmek üçin azat edip ugradardym. Emma eger olarda akyl bolmadyk bolsa, men olary başga biriniň aňy bilen möhürlärdim, maňlaýlaryna “takal” diýip ýazardym we olary gul hökmünde ugradardym!” William Miller, Miller’s Works, 1-nji tom, 24.
In the period just after John the Revelator lived, and in the days of the Reformation, Satan was actively producing false prophetic methodology to confuse and destroy true biblical analysis. What is sometimes missed in these historical facts is that all those satanic methodologies were aimed directly at no other book than the book of Revelation. That was the subject of each of these promoters of satanic confusion. The book of Revelation has always been Satan’s target. Satan knows it is the book of Revelation that he must war against. When we recognize this fact, we can then recognize another unseen reality, that is obscured by another significant truth.
Ylham berýän Ýahýa ýaşan döwürinden soňky döwürde we Reformasiýa günlerinde Şeýtan hakyky Mukaddes Kitaba esaslanýan seljermäni bulaşdyrmak we ýok etmek üçin ýalan pygamberlik usulyýetini işjeň suratda döredýärdi. Bu taryhy hakykatlarda käte gözden sypdyrylýan zat şudur: şol şeýtany usulyýetleriň hemmesi başga hiç bir kitaba däl-de, hut Ylham kitabyna gönükdirilipdi. Şol şeýtany bulaşyklygy ýaýradyjylaryň hersiniň mowzugy şol kitapdy. Ylham kitaby hemişe Şeýtanyň nyşany bolup gelendir. Şeýtan onuň garşy söweşmeli kitabynyň hut Ylham kitabydygyny bilýär. Bu hakykaty tananymyzda, onda başga bir görünmeýän hakykaty hem tanap bileris; ol başga bir möhüm hakykat tarapyndan örtülendir.
The false methodology of the Jesuits was intended to prevent a clear understanding that the pope of the Roman church is the antichrist of Bible prophecy. Every single Protestant reformer came to recognize and identify this truth. Therefore, when the accurate history of men such as Ribera and Louis de Alcazar have been publicly presented in the past through word and publication the history men such as Ribera and Louis de Alcazar was used for the purpose of demonstrating the satanic efforts to prevent a correct understanding of the “man of sin.” The written or spoken testimonies exposing the purpose of the introduction of these satanic methodologies are correct as far as they go, but Satan was attempting to cover up more than simply the biblical proofs that identify the antichrist as the pope of Rome.
Iýezuitleriň ýalan metodologiýasy Rim ybadathanasynyň papasynyň Mukaddes Kitap pygamberligindäki antihristdigine açyk düşünilmeginiň öňüni almak üçin niýetlenipdi. Protestant özgertijileriniň her biri bu hakykaty tanamaga we anyk kesgitlemäge geldi. Şonuň üçin, geçmişde Ribera we Louis de Alcazar ýaly adamlaryň dogry taryhy söz arkaly hem neşirleriň üsti bilen köpçülige ýetirilen mahaly, Ribera we Louis de Alcazar ýaly adamlaryň taryhy “günä adamy” barada dogry düşünjäniň öňüni almak üçin edilýän şeýtany tagallalary görkezmek maksady bilen ulanyldy. Bu şeýtany metodologiýalaryň girizilmeginiň maksadyny paş edýän ýazma ýa-da dilden berlen şaýatlyklar öz beýan edýän çäginde dogrudyr, emma Şeýtan diňe antihristi Rim papasy hökmünde kesgitleýän biblik subutnamalary däl, ondan hem artygyny ört-basyr etmäge synanyşýardy.
There are truths in the book of Revelation that have been covered up with the confusion produced by these false systems of biblical interpretation that are outside the subject of the man whose number is six, six, six. One of those truths is most definitely the truth represented when the seven churches are understood in their fullest development. There are truths located within the seven churches that speak directly to the history that got under way on September 11, 2001 and ends in the Sunday law crisis. Satan has been seeking to keep this light buried, and he invented the satanic methodologies to obscure several gems of truth located in the book of Revelation, not only the identification of the pope of Rome as the antichrist.
Ylham kitabynda bu ýalan Mukaddes Kitap düşündiriş ulgamlarynyň — sany alty, alty, alty bolan adam baradaky mowzugyň daşynda duran ulgamlaryň — döreden bulaşyklygy bilen örtülip goýlan hakykatlar bar. Şol hakykatlaryň biri, ýedi ybadathana özleriniň iň doly ösüşinde düşünilende aňladylýan hakykatdyr. Ýedi ybadathananyň içinde, 2001-nji ýylyň 11-nji sentýabrynda başlanan we Ýekşenbe kanuny krizisi bilen tamamlanýan taryh barada göni sözleýän hakykatlar bar. Şeýtan bu ýagtylygy gömülü saklamaga çalyşdy, we ol Ylham kitabynda ýerleşýän hakykatyň birnäçe gymmatly dürlerini — diňe Rim papasyny antikrist hökmünde anyklamagy däl — garaňkylatmak üçin şeýtani usullary oýlap tapdy.
Before “the man of sin” was revealed in 538, men such as Eusebius and Victorinus attacked the book of Revelation in an attempt to obscure the rise of the papal power. Later in history Christ fulfilled His promise to Thyatira and brought forth the morning star of the reformation (Wycliffe), and Satan thereafter brought forth two prominent historical figures to champion and carry on his satanic work. The long-drawn-out war over the development of truth that reaches its climax when the secret of the book of Revelation is unsealed, (just before the close of probation) includes light from the seven churches that Miller never recognized, nor did Sister White, but it can be easily shown that both Miller and the Spirit of Prophecy uphold the new light, for new light never contradicts old light.
538-nji ýylda “günäniň adamy” aýan edilmezinden öň, Eusebius we Victorinus ýaly adamlar papalyk häkimiýetiniň ýüze çykyşyny örtbas etmek maksady bilen Ylham kitabyna hüjüm etdiler. Taryhyň soňraky döwründe Mesih Tiýatira beren wadasyny ýerine ýetirdi-de, reformasiýanyň ertir ýyldyzyny (Wycliffe) çykardy; şondan soňra Şeýtan hem öz şeýtani işini goramak we dowam etdirmek üçin iki görnükli taryhy şahsyýeti öňe çykardy. Synag möhletiniň ýapylmagynyň öňüsyrasynda, Ylham kitabynyň syrunyň açylyp aýan bolmagy bilen iň ýokary nokadyna ýetýän hakykatyň ösüşi ugrunda uzağa çeken uruş, Milleriň hiç haçan tanamadyk, White uýa-da tanamadyk ýedi ýygnak baradaky nury öz içine alýar; emma Milleriň hem, Pygamberlik Ruhunyň hem täze nury goldaýandygyny aňsatlyk bilen görkezmek bolýar, çünki täze nur köne nura hiç wagt garşy gelmeýär.
“It is a fact that we have the truth, and we must hold with tenacity to the positions that cannot be shaken; but we must not look with suspicion upon any new light which God may send, and say, Really, we cannot see that we need any more light than the old truth which we have hitherto received, and in which we are settled. While we hold to this position, the testimony of the True Witness applies to our cases its rebuke, ‘And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ Those who feel rich and increased with goods and in need of nothing, are in a condition of blindness as to their true condition before God, and they know it not.” Review and Herald, August 7, 1894.
“Bizde hakykatyň bardygy hakykatdyr, we sarsdyrylyp bilinmejek garaýyşlara berk ýapyşmalydyrys; emma Hudaýyň iberip biljek her bir täze nuruna şübhe bilen garamaly däldiris-de: Aslynda, şu wagta çenli kabul eden we ornaşan köne hakykatymyzdan başga hiç hili goşmaça nuruň gerekdigini görüp bilemzok, diýip aýtmaly däldiris. Biz şu garaýyşda galýarkak, Hakyky Şaýadyň şaýatlygy öz ýagdaýymyza şu ýazgarmany ulanýar: ‘Özüňiň betbagt, biçäre, garyp, kör we ýalaňaçdygyňy bilmersiň.’ Özlerini baý, mal-mülkde artan we hiç zada mätäç däl diýip duýýanlar, Hudaýyň öňündäki hakyky ýagdaýlary babatda körlük ýagdaýyndadyrlar, we muny özleri bilýän däldirler.” Review and Herald, August 7, 1894.
The primary test for new light is whether it contradicts established truth, and whether it upholds the foundational truths.
Täze nury synag etmegiň esasy ölçegi onuň ornaşan hakykata garşy gelýändigini ýa-da gelmeýändigini hem-de esas goýujy hakykatlary goldaýandygyny ýa-da goldamaýandygyny kesgitlemekdir.
“When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No after suppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.” Selected Messages, book 1, 162.
“Haçan-da Hudaýyň güýji hakykatyň nämedigi barada şaýatlyk edýän bolsa, şol hakykat hemişelik hakykat hökmünde durmalydyr. Hudaýyň beren nuruna garşy gelýän soňraky çaklamalara ýol berilmeli däldir. Adamlar Mukaddes Ýazgynyň olar üçin hakykat bolup görünýän, emma hakykat däl düşündirişleri bilen orta çykarlar. Şu döwür üçin hakykaty Hudaý ynanjymyza esas hökmünde bize berdi. Hakykatyň nämedigini Ol Özi bize öwretdi. Biri turar, soň ýene beýlekisi, Hudaýyň Öz Mukaddes Ruhunyň aýdyň subut etmesi arkaly beren nuruna garşy gelýän täze nur bilen çykar.” Selected Messages, book 1, 162.
Satan has had the book of Revelation as his target of attack from the time John recorded the messages contained therein. Jesus said:
Şeýtan, Ýahýanyň onuň içindäki habarlary ýazga geçiren wagtyndan bäri, Ylham kitaby hüjüminiň nyşany edip gelýär. Isa şeýle diýdi:
But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:16, 17.
Emma gözleriňiz bagtlydyr, çünki olar görýärler; gulaklaryňyz hem bagtlydyr, çünki olar eşidýärler. Çünki size dogrusyny aýdýaryn: köp pygamberler we dogruçyl adamlar siziň görýän zatlaryňyzy görmegi arzuw etdiler, emma görmediler; siziň eşidýän zatlaryňyzy eşitmegi hem arzuw etdiler, emma eşitmediler. Matta 13:16, 17.
The blessing attached to seeing and hearing is the blessing of understanding the message of the Revelation of Jesus Christ. When John represented those in the “last days” who see and hear the message he fell down to worship the angel Gabriel, who immediately informed John not to do it.
Görmek we eşitmek bilen baglanyşykly bereket — Isa Mesihiň Wahýysynyň habaryna düşünmek bereketidir. Ýahýa habary görýän we eşidýän “soňky günlerdäki” adamlary wekil edende, ol perişde Jebraýyla ybadat etmek üçin öňüne ýykyldy, emma Jebraýyl dessine Ýahýa muny etmezligini duýdurdy.
And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God. Revelation 22:8, 9.
Men Ýahýa bu zatlary gördüm we eşitdim. Men eşidip, görüp bolanymdan soň, maňa bu zatlary görkezýän perişdäniň aýaklarynyň öňünde ybadat etmek üçin ýykyldym. Şonda ol maňa şeýle diýdi: “Beýtme, çünki men seniň bilen, pygamber doganlaryň bilen hem-de bu kitabyň sözlerini saklaýanlar bilen bile hyzmatkärdirin; Hudaýa ybadat et.” Ylham 22:8, 9.
Gabriel and John are both created beings, who are only to worship the Creator. Many prophets and righteous men, including angels have desired to “see” and “hear” the message of the Midnight Cry when it is repeated at the end of the world.
Gabriel bilen John ikisi hem diňe Ýaradyja ybadat etmeli bolan ýaradylan barlyklardyr. Dünýäniň ahyrynda ýene-de jar edilende, angels-i hem goşmak bilen, köp pygamberler we dogruçyl adamlar Ýarygijäniň nalyşynyň habaryny “görmegi” we “eşitmegi” arzuw edipdirler.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
Mesih şeýle diýdi: “Siziň gözleriňiz bagtlydyr, çünki olar görýär; gulaklaryňyz hem bagtlydyr, çünki olar eşidýär. Çünki size dogrusyny aýdýaryn: köp pygamberler we dogry adamlar siziň görýän zatlaryňyzy görmek isläpdirler, emma görmändirler; siziň eşidýän zatlaryňyzy eşitmek isläpdirler, emma eşitmändirler” [Matta 13:16, 17]. 1843 we 1844-nji ýyllarda görülen 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. We döwrüň alamatlary ýerine ýetirilýändigi sebäpli, bu habary gaýtalap yglan etmekde hiç hili gijä galma bolmaly däldir; jemleýji iş ýerine ýetirilmelidir. Gysga wagtyň içinde beýik bir iş amala aşyrylar. Tiz wagtdan Hudaýyň bellemegi bilen şeýle bir habar berler welin, ol güýçli bir nida öwrüler. Şonda Daniýel öz paýyna düşen ýerde durup, şaýatlygyny berer.” Manuscript Releases, 21-nji tom, 437.
What righteous men (John) and their fellow servants (angels) desired to see was the final fulfillment of the Midnight Cry at the end of Adventism when the earth would be lightened by God’s glory. That final manifestation of power in the latter rain is brought about by the unsealing of the Revelation of Jesus Christ.
Adalatly adamlar (Ýahýa) we olaryň hyzmatdaş gullukçylary (perişdeler) görmegi arzuw eden zat, ýer ýüzüniň Hudaýyň şöhraty bilen ýagtyldyljak Adventizmiň ahyrynda Ýarygije Çagyryşynyň ahyrky ýerine ýetmegidi. Soňky ýagyşdaky şol kuwwatyň iň soňky beýany Isa Mesihiň Ylhamynyň möhüriniň açylmagy arkaly amala aşyrylýar.
Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into. Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ. 1 Peter 1:10–13.
Bu gutulyş hakynda pygamberler derňäp we yhlas bilen agtaryp gördüler; olar size gelmeli bolan merhemet barada pygamberlik etdiler. Olar özlerinde bolan Mesihiň Ruhunyň öňünden şaýatlyk eden Mesihiň jebir-jepalaryny we şondan soň gelmeli şöhraty haýsy zamany ýa-da nähili zamany görkezýändigini agtaryp gördüler. Olara aýan edildi: olar bu zatlar bilen özlerine däl-de, bize hyzmat edipdirler; şol zatlar indi gökden iberilen Mukaddes Ruh arkaly size Hoş Habary wagyz edenler tarapyndan size yglan edilendir; bu zatlara perişdeler hem nazar aýlamagy küýseýärler. Şonuň üçin akylyňyzyň bilini guşap, paýhasly bolup, Isa Mesih aýan edilende size getirilmeli merhemete ahyra çenli umyt baglaň. 1 Petrus 1:10–13.
The prophets, righteous men and angels have desired to live in the time when the “grace” or the power of God, is poured out during the final fulfillment of the Midnight Cry. That “grace,” which is God’s creative power is brought to men when the Revelation of Jesus Christ is unsealed. Satan knows that the avenue to convey the creative power of God unto His people is accomplished by the message that is unsealed in the book of Revelation, and it has therefore been his supreme effort to confuse, suppress and cover up the light contained in the book of Revelation. That light is not simply the identification of the man of sin, for that truth has been fully documented by all the Protestant reformers centuries ago.
Pygamberler, salyh adamlar we perişdeler, “merhemetiň” ýa-da Hudaýyň gudratynyň, Gijeki Çagyryşyň soňky berjaý bolşunda dökülýän wagtda ýaşamagy arzuw edipdirler. Şol “merhemet” — Hudaýyň ýaradyjy gudraty — Isa Mesihiň Ylhamy açylyp berlen mahaly adamlara ýetirilýär. Şeýtan Hudaýyň ýaradyjy gudratyny Öz halkyna ýetirmegiň ýolunyň Ylham kitabynda açylyp berlen habar arkaly amala aşyrylýandygyny bilýär; şonuň üçin hem ol Ylham kitabynda ýerleşýän nury bulaşdyrmak, basyp ýatyrmak we örtbas etmek ugrunda iň ýokary tagallasyny edip gelendir. Şol nur diňe günä adamsyny anyklamak bilen çäklenmeýär, çünki bu hakykat asyrlar ozal ähli protestant reformaçylary tarapyndan doly delillendirilipdi.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:10–19.
Men Rebbiň gününde Ruhda boldum; hem-de arkamdan surnaý sesine meňzeş beýik bir ses eşitdim. Ol şeýle diýýärdi: «Men Alfa we Omega, birinji we ahyrky; görýän zatlaryňy kitaba ýaz-da, ony Aziýadaky ýedi ýygnaga iber: Efese, Smyrna, Pergama, Týatira, Sardise, Filadelfiýa we Laodikeýa». Men meniň bilen gepleýän sesi görmek üçin öwrüldim. Öwrülip, ýedi altyn şemdany gördüm; ýedi şemdanyň ortasynda bolsa, aýagyna çenli uzyn geýim geýnen, göwsüniň daşyndan altyn guşak guşanan, Ynsan Ogluna meňzeş Biri durdy. Onuň kellesi we saçlary ýüň ýaly, gar ýaly akdy; gözleri bolsa ot alawyna meňzeýärdi. Aýaklary ojakda gyzdyrylan nepis bürünje meňzeýärdi; sesi bolsa köp suwlaryň sesine meňzeýärdi. Onuň sag elinde ýedi ýyldyz bardy; agzyndan ýiti iki ýüzli gylyç çykýardy; ýüzi bolsa bütin güýji bilen şöhle saçýan gün ýalydy. Men Ony görenimde, öli ýaly bolup, aýaklarynyň öňüne ýykyldym. Ol sag elini üstüme goýup, maňa şeýle diýdi: «Gorkma; Men birinji we ahyrky. Men diri Olamyn; Men ölüpdim, ine, baky-bakydan diri ýaşaýaryn, Amin; dowzahyň we ölümiň açarlary Mendedir. Indi gören zatlaryňy, bar bolan zatlary we mundan soň boljak zatlary ýaz». Ylham 1:10–19.
While Adventism upheld the “historicist” methodology they recognized that all the churches of Revelation two and three are repeated in the final church. Unfortunately, at the end of the nineteenth century Satan was already closing Adventism’s eyes to the sacred methodology, the protection of, and the practice of being an essential part of their responsibility as “the depositaries of the great truths of prophecy.” Even as the methodology was being set aside in Adventism, there were still those who applied the sacred methodology. We use the book, Story of the Seer of Patmos as a witness to the fact that applying all the churches to the history of Laodicea is a valid application of prophecy. The following are excerpts from that book that make the point I am referring to.
Adventizm “taryhyçylyk” usulyýeti goldap duran döwründe, Ylham kitabyndaky ikinji we üçünji baplarda agzalýan ähli ybadathanalaryň soňky ybadathanada gaýtalanýandygyny ykrar edýärdi. Gynansak-da, on dokuzynjy asyryň ahyrynda Şeýtan eýýäm Adventizmiň gözlerini mukaddes usulyýete, “pygamberligiň beýik hakykatlarynyň amanatçylary” hökmünde öz jogapkärçiliginiň aýrylmaz bölegi bolan goraga we amala geçiriş tejribesine ýumup başlapdy. Usulyýet Adventizmiň içinde bir tarapa süýşürilip barýan wagtynda hem, mukaddes usulyýeti ulanýanlar henizem bardy. Biz Patmosyň Görüjisiniň Hekaýasy atly kitaby, ähli ybadathanalary Laodikiýanyň taryhyna degişli edip ulanmagyň pygamberligiň dogry bir tatbigydygyny görkezýän şaýat hökmünde ulanýarys. Aşakdakylary meniň ýüzlenýän pikirimi görkezýän şol kitapdan alnan bölekler düzýär.
“It should be remembered that, as the experience of Ephesus, Smyrna, and Pergamos, will be repeated in the last church before the second coming of Christ, so the history of Thyatira will have its counterpart in the last generation.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
“Mesihiň ikinji gezek gelmeginden öňki soňky ýygnakda Efesiň, Smyrnanyň we Pergamosyň tejribesi gaýtalanjak bolşy ýaly, Týatiranyň taryhy hem soňky nesilde öz garşylygyny tapar diýip ýatda saklamak gerekdir.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
Haskell correctly points out that the experience of the first four churches is repeated, or as he says, “will have its counterpart in the last generation.”
Haskell ilkinji dört ybadathananyň tejribesiniň gaýtalanýandygyny, ýa-da onuň aýdyşy ýaly, “ahyryky nesilde öz laýyk gabat gelmesini tapjakdygyny” dogry görkezýär.
“He applied the test, but all pointed forward to the year 1843 as the time when the world must welcome its Saviour. The condition of the people at the first advent of Christ was now repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75.
„Ol synagy ulanyp gördi, emma olaryň hemmesi dünýäniň Öz Halasgärini garşylamaly döwri hökmünde 1843-nji ýyla gönükdirilýärdi. Mesihiň ilkinji gelişi wagtyndaky halkyň ýagdaýy indi ýene-de gaýtalandy.“ Stephen N. Haskell, Story of the Seer of Patmos, 75.
Haskell was speaking of William Miller identifying 1843 as the Second Coming of Christ, and identifies that the conditions of the first advent was repeated in the time of the Millerites. Haskell was correct, and Sister White confirms that Miller himself was represented by John the Baptist.
Haskel William Milleriň 1843-nji ýyly Mesihiň Ikinji Gelişi diýip kesgitlemegi barada aýdýardy we ilkinji gelişiň şertleriniň Milleritleriň döwründe gaýtalanandygyny görkezýär. Haskel dogrydy, we Uayt uýam Milleriň özüniň Ýahýa Çokundyryjy tarapyndan şekillendirilendigini tassyklaýar.
“As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God.” Early Writings, 229.
“Çöwündiriji Ýahýa Isanyň birinji gelişi öňünden jar edip, Onuň geline ýol taýýar edişi ýaly, William Miller hem-de oňa goşulanlar hem Hudaýyň Oglunyň ikinji gelişini jar etdiler.” Early Writings, 229.
Haskel even identifies that during the history of Pergamos, (the third church representing the compromise of Christianity with idolatry), the history of Sardis, the fifth church was repeated.
Haskel hatda Pergamosyň taryhynyň dowamynda (hristiançylygyň butparazlyk bilen ylalaşyga barmagyny aňladýan üçünji ybadathananyň döwründe) bäşinji ybadathana bolan Sardisiň taryhynyň gaýtalanyp görkezilendigini hem belleýär.
“There was a time in the history of Pergamos, when Christianity thought Paganism was dead; but in reality, the religion which was apparently vanquished, had conquered. Paganism baptized, stepped into the church. In the days of Sardis this history was repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.
“Pergamosyň taryhynda şeýle bir döwür boldy welin, hristiançylyk butparazlygyň öldi diýip oýlandy; emma hakykatda, daşyndan ýeňlen ýaly görünýän din ýeňiji bolupdy. Çokundyrylan butparazlyk ýygnaga girdi. Sardisiň günlerinde bu taryh gaýtalandy.” Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.
Sardis was the church of the Reformation that woke up and protested against the satanic fallacies of the papacy, but before their work was finished, they had already began returning to Rome. They thought as did the church of Pergamos that papalism was dead, but in reality, it was still living. Haskell also identifies that upon the remnant church shines “the accumulated rays of all past ages.”
Sardis şeýtanly papalygyň ýalanlaryna garşy oýanyp, garşy çykan Reformasiýa döwrüniň ybadathanasy bolupdy; emma olaryň işi tamamlanmanka, olar eýýäm Rime dolanyp başlamyşdylar. Olar Pergamos ybadathanasy ýaly papalygyň öldi diýip pikir etdiler, emma hakykatda ol henizem diri eken. Haskell hem galyndy ybadathanasynyň üstüne “ähli geçen asyrlaryň ýygnanan şöhleleriniň” saçýandygyny belleýär.
“Upon this last church—the remnant,—shine the accumulated rays of all past ages.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
“Şu soňky ybadathanaň — galyndynyň — üstüne geçmiş ähli asyrlaryň üýşen şöhleleri saçýar.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
I am not suggesting that Haskell recognized that the progressive history represented by the seven churches, was also fulfilled in the history of ancient Israel, but he certainly upholds that truth when he writes that “the accumulated rays of all past ages” “shine” upon “the last church.” Ancient Israel is included in the “rays of” “past ages.” And though he upholds the principles necessary to recognize the symbolism of the seven churches in ancient Israel’s history, I am uncertain how deeply he recognized the parallels represented in those symbols. I am also certain he did not recognize an even more important aspect of the histories represented by the seven churches, an aspect we are leading to.
Men Haskell ýedi ýygnagyň üsti bilen görkezilen ilerleýji taryhyň gadymy Ysraýylyň taryhynda-da ýerine ýetendigini tanady diýemok, ýöne ol “geçen ähli asyrlaryň jemlenen şöhlesi”niň “iň soňky ýygnagyň” üstünde “şöhle saçýandygyny” ýazanda, elbetde şol hakykaty goldaýar. Gadymy Ysraýyl “geçen asyrlaryň” “şöhlesine” girýär. Şeýle hem, ol ýedi ýygnagyň nyşanlylygyny gadymy Ysraýylyň taryhynda tanamak üçin zerur bolan ýörelgeleri goldaýan bolsa-da, şol nyşanlarda beýan edilen meňzeşlikleri nähili çuňlukda tanandygyny men anyk aýdyp bilemok. Şeýle-de, onuň ýedi ýygnagyň üsti bilen görkezilen taryhlaryň has-da möhüm bir tarapyny — biziň barýan tarapymyzy — tanamandygyny men anyk bilýärin.
We will address this truth in our next article.
Bu hakykata indiki makalamyzda ýüzleneris.