The final controversy I wish to bring together with the other historical arguments over the symbol of Rome within Advent history is the book of Joel. That controversy took place after September 11, 2001, and without considering the circumstances of that period a few subtle points might very well be missed. To place those circumstances into context requires a consideration of the Millerite history. On August 11, 1840 the time prophecy of Revelation chapter nine, verse fifteen was fulfilled.
Adwent taryhynyň içinde Rimiň nyşany baradaky beýleki taryhy deliller bilen birlikde meniň jemlemek isleýän iň soňky jedelim Ýowel kitabydyr. Ol jedel 2001-nji ýylyň 11-nji sentýabryndan soň boldy, we şol döwrüň ýagdaýlaryny göz öňünde tutmazdan, birnäçe inçe nokatlar aňsatlyk bilen sypdyrylyp bilnerdi. Şol ýagdaýlary degişli çäge ýerleşdirmek üçin Millerit taryhyna garamak zerurdyr. 1840-njy ýylyň 11-nji awgustynda Ylham kitabynyň dokuzynjy bap, on bäşinji aýatyndaky wagt pygamberligi ýerine ýetdi.
And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:15.
Soňra adamzadyň üçden bir bölegini öldürmek üçin bir sagada, bir güne, bir aýa we bir ýyla taýýarlanan şol dört perişde boşadyldy. Ylham 9:15.
The verse identifies the “hour, and a day, and a month, and a year,” as equating to three hundred ninety-one years and fifteen days. The four angels represented when Islam rose to power and brought warfare against Rome, beginning on July 27, 1449. The starting point was determined by employing the ending point of another time prophecy of one hundred and fifty years. The first time prophecy of one hundred and fifty years was set forth in the history of the first woe, which is also the fifth trumpet of Revelation chapter nine. When the one-hundred-and-fifty-year prophecy concluded on July 27, 1449, the time prophecy we are now considering began, and three hundred and ninety-one years and fifteen days later the prophecy ended on August 11, 1840.
Aýatda “bir sagat, bir gün, bir aý we bir ýyl” diýlen döwrüň üç ýüz togsan bir ýyla we on bäş güne deňdigi görkezilýär. Dört perişde Yslamyň häkimiýete gelip, Rime garşy urşy başlan wagtyny aňladýardy; bu ýagdaý 1449-njy ýylyň 27-nji iýulynda başlandy. Başlangyç nokady ýüz elli ýyllyk başga bir wagt pygamberliginiň gutarýan nokadyny ulanmak arkaly kesgitlenildi. Ýüz elli ýyllyk ilkinji wagt pygamberligi birinji hasratyň taryhynda beýan edilipdi; bu hem Ylham kitabynyň dokuzynjy babyndaky bäşinji surnaýdyr. Ýüz elli ýyllyk pygamberlik 1449-njy ýylyň 27-nji iýulynda tamamlananda, häzir gözden geçirýän wagt pygamberligimiz başlandy, we üç ýüz togsan bir ýyl hem on bäş gün geçenden soň, pygamberlik 1840-njy ýylyň 11-nji awgustynda tamamlandy.
William Miller had understood the powers of Revelation nine to represent Islam, and prior to the date of August 11, 1840, a Millerite named Josiah Litch set forth a prediction based upon the prophecy identifying that in 1840, the Ottoman Supremacy would cease. Ten days before August 11, 1840, Litch fine-tuned and updated his prediction to identify not simply the year the prophecy would be fulfilled, but the very year, day and month. Sister White comments on the effect of Litch’s prediction upon the religious world of the Millerites when the event was fulfilled.
William Miller Ylhamyň dokuzynjy babyndaky güýçleriň Yslamy aňladýandygyna düşünipdi, we 1840-njy ýylyň 11-nji awgustyndan öň, Milleritlerden biri bolan Josiah Litch pygambere esaslanyp, 1840-njy ýylda Osmanly hökmürowanlygynyň soňlanjakdygyny öňe süren çaklamany beýan etdi. 1840-njy ýylyň 11-nji awgustyndan on gün öň, Litch öz çaklamasyny has-da takyklap we täzeläp, pygamberligiň diňe ýerine ýetjek ýylyny däl, eýsem hut şol ýylyny, gününi we aýyny hem anyk görkezdi. White uýa, wakanyň amala aşmagy bilen, Litchiň çaklamasynyň Milleritleriň dini dünýäsine ýetiren täsiri barada belläp geçýär.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“1840-njy ýylda pygamberligiň ýene bir ajaýyp berjaý bolşy giňden gyzyklanma döretdi. Ondan iki ýyl öň, ikinji geliş barada wagyz edýän öňdebaryjy ruhanylaryň biri bolan Josiah Litch, Ylham 9-yň düşündirişini neşir edip, Osman imperiýasynyň ýykyljakdygyny öňünden aýtdy. Onuň hasaplamalaryna görä, bu güýjüň... 1840-njy ýylyň 11-nji awgustynda agdarylmalydy, şol wagt Konstantinopoldaky Osman güýjüniň syndyryljagyna garaşylýar. Munuň hem, meniň ynanjyma görä, şeýle boljakdygy aýan bolar.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Takyk görkezilen wagtyň özünde Türkiýe öz ilçileriniň üsti bilen Ýewropanyň birleşen döwletleriniň goragyny kabul etdi we şeýlelik bilen özüni hristian milletleriniň gözegçiliginiň astyna goýdy. Bu waka pygamberligiň öňünden aýdylşynyň takyk ýerine ýetmesi boldy. Bu ýagdaý mälim bolanda, köp adamlar Milleriň we onuň ýoldaşlarynyň kabul eden pygamberlik düşündiriş ýörelgeleriniň dogrulygyna ynandylar, we Mesihiň gelişine garaşýan herekete ajaýyp bir itergi berildi. Bilimli we abraýly adamlar hem wagyzda, hem-de onuň garaýyşlaryny neşir etmekde Miller bilen birleşdiler, we 1840-njy ýyldan 1844-nji ýyla çenli bu iş çalt ýaýrady.” Beýik Göreş, 334, 335.
Her endorsement of this event has through the years been attacked repeatedly through a variety of ways by Laodicean Seventh-day Adventists. As with the seven times and “the daily”, to attack this truth is to reject the foundations as represented upon the two sacred tables, and also the authority of the Spirit of Prophecy. The reason Satan has worked to destroy confidence in this history is multifaceted.
Onuň bu wakany makullamagy ýyllaryň dowamynda Laodikiýaly Ýedinji gün Adventistleri tarapyndan dürli ýollar arkaly gaýtalap hüjüme sezewar edildi. Ýedi wagt we “gündelik” meselesinde bolşy ýaly, bu hakykata hüjüm etmek iki mukaddes tagtada görkezilen esaslary, şeýle hem Pygamberlik Ruhunyň ygtyýaryny ret etmekdir. Şeýtanyň bu taryha bolan ynamy ýok etmek üçin işlemeginiň sebäbi köptaraplydyr.
Litch’s prediction employed “the principles of prophetic interpretation adopted by Miller.” Miller was given insight to the element of prophetic time, and any who doubt that Miller’s message was based upon prophetic time, only needs to review the 1843 and 1850 pioneer charts to confirm that this was true. Before August 11, 1840, those opposing Miller’s prediction of the return of Christ would argue that prophetic time could not be employed to understand when Christ would return. They often used the Bible’s statement about not knowing the day nor hour, to resist his message and work.
Litçiň öňünden aýtmasy “Miller tarapyndan kabul edilen pygamberlik düşündirişiniň ýörelgelerini” ulandy. Miller pygamberlik wagtynyň düzüm bölegine düşünje bermek bilen sylaglandy, hem-de Milleriň habarynyň pygamberlik wagtyna esaslanandygyna şübhe edýän islendik adam, munuň hakykatdan hem şeýle bolandygyny tassyklamak üçin diňe 1843-nji we 1850-nji ýyllaryň pioner çyzgylaryna seretmeli bolýar. 1840-njy ýylyň 11-nji awgustyndan öň, Milleriň Mesihiň dolanyp gelşi baradaky öňünden aýtmasyna garşy çykýanlar, Mesihiň haçan dolanyp geljekdigine düşünmek üçin pygamberlik wagtyny ulanyp bolmajakdygyny öňe sürerdiler. Olar köplenç onuň habaryna we işine garşy durmak üçin, Injiliň güni-de, sagady-da bilmezlik baradaky beýanatyny ulanýardylar.
But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Then shall two be in the field; the one shall be taken, and the other left. Matthew 24:36–40.
Emma şol gün we sagat hakda hiç kimse bilmez, ne gökdäki perişdeler, diňe Meniň Atam bilýär. Nuhuň günlerinde nähili bolan bolsa, Adam Oglunyň gelişi hem şonuň ýaly bolar. Çünki suw joşmasyndan öňki günlerde adamlar iýip-içýärdiler, öýlenýärdiler we gyz berýärdiler, tä Nuhuň gämä giren gününe çenli. Suw joşmasy gelip olaryň hemmesini alyp gidýänçäler hiç zatdan habarsyz boldular; Adam Oglunyň gelişi hem şonuň ýaly bolar. Şonda meýdanda iki adam bolar; birisi alnyp gidiler, beýlekisi galdyrylar. Matta 24:36–40.
In spite of this passage the Millerites found too much biblical evidence to support their predictions and carried on and operated upon a principle later identified by Sister White.
Şu bölege garamazdan, Millerçiler çaklamalaryny goldamak üçin Mukaddes Kitapdan aşa köp subutnama tapdylar we soňra Uýam Waýt tarapyndan kesgitlenen bir ýörelgä esaslanyp hereket etdiler.
“‘No man knoweth the day nor the hour’ was the argument most often brought forward by rejecters of the advent faith. The scripture is: ‘Of that day and hour knoweth no man, no not the angels of heaven, but My Father only.’ Matthew 24:36. A clear and harmonious explanation of this text was given by those who were looking for the Lord, and the wrong use made of it by their opponents was clearly shown. The words were spoken by Christ in that memorable conversation with His disciples upon Olivet after He had for the last time departed from the temple. The disciples had asked the question: ‘What shall be the sign of Thy coming, and of the end of the world?’ Jesus gave them signs, and said: ‘When ye shall see all these things, know that it is near, even at the doors.’ Verses 3, 33. One saying of the Saviour must not be made to destroy another. Though no man knoweth the day nor the hour of His coming, we are instructed and required to know when it is near. We are further taught that to disregard His warning, and refuse or neglect to know when His advent is near, will be as fatal for us as it was for those who lived in the days of Noah not to know when the flood was coming. And the parable in the same chapter, contrasting the faithful and the unfaithful servant, and giving the doom of him who said in his heart, ‘My Lord delayeth His coming,’ shows in what light Christ will regard and reward those whom He finds watching, and teaching His coming, and those denying it. ‘Watch therefore,’ He says. ‘Blessed is that servant, whom his Lord when He cometh shall find so doing.’ Verses 42, 46. ‘If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.’ Revelation 3:3.” The Great Controversy, 370.
“‘Hiç kimse ne günü, ne de saaty bilýär’ diýen delil, Geliş imanyny ret edýänler tarapyndan iň köp öňe sürülýän delildi. Ýazgy şeýle diýýär: ‘Ol gün we ol sagat barada hiç kim bilýän däldir, gökdäki perişdeler hem däl, diňe Meniň Atam bilýändir.’ Matta 24:36. Bu ýazgyň anyk hem sazlaşykly düşündirişi Rebbiňe garaşýanlar tarapyndan berildi, we garşydaşlarynyň ondan eden nädogry peýdalanyşy hem açyk görkezildi. Bu sözleri Mesih ybadathanadan soňky gezek çykyp gidenden soň, Zeýtun dagynda şägirtleri bilen geçiren şol ýatdan çykmajak söhbetdeşliginde aýdypdy. Şägirtler şeýle sorag beripdiler: ‘Seniň gelişiňiň we dünýäniň soňunyň alamaty näme bolar?’ Isa olara alamatlary berdi-de, şeýle diýdi: ‘Siz bularyň hemmesini göreniňizde, onuň golaýdygyny, gapylaryň öňündedigini biliň.’ Aýatlar 3, 33. Halasgärimiziň bir sözi beýlekisini güýjüni ýitirýän etmek üçin ulanylmaly däldir. Onuň gelişiňiň gününi we sagadyny hiç kim bilmese-de, onuň haçan golaýdygyny bilmek bize öwredilýär we talap edilýär. Mundan başga-da, Onuň duýduryşyna ähmiýet bermezlik we Onuň gelişiňiň golaýdygyny bilmekden ýüz öwürmek ýa-da ony äsgermezlik etmek, suw joşmasynyň haçan gelýändigini bilmezlik Nuhuň günlerinde ýaşaýanlar üçin nähili heläkçilikli bolan bolsa, biziň üçin hem şonça heläkçilikli bolar diýlip bize öwredilýär. Şol bapdaky wepaly hem wepasyz hyzmatkäri deňeşdirýän, hem-de ýüreginde: ‘Meniň Rebbim Öz gelişini gijikdirýär’ diýýän adamyň höküm-sazasy nämedigini görkezýän tymsal, Mesihiň Öz gelişine garaşyp duran we ony öwredýänleri, hem-de ony inkär edýänleri nähili nazar bilen görjekdigini we nähili sylaglajakdygyny görkezýär. ‘Şonuň üçin oýa boluň,’ diýýär Ol. ‘Rebbi gelende özüni şeýle edýän halda tapjak hyzmatkär bagtlydyr.’ Aýatlar 42, 46. ‘Şonuň üçin, eger sen oýa bolmasaň, Men seniň üstüňe ogrysynyň ýaly gelerin, we Men seniň üstüňe haýsy sagatda geljegimi sen bilmersiň.’ Ylham 3:3.” Beýik Göreş, 370.
When Litch’s prediction was fulfilled men “of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” Miller’s message was empowered when his rules of prophetic interpretation were confirmed as valid rules. In response to the fulfillment of the time prophecy, not only was Miller’s rule's confirmed, and many then joined the Millerite movement, but just as prophetically significant was that it was the primary rule of Miller’s rules that had been confirmed. Also, the fact that the confirmation was accomplished by the application of a prophecy of the second of three woes, which are also the fifth, sixth and seventh trumpet.
Liçiň çaklamasy amala aşanda, “ylymly we derejeli adamlar wagyz etmekde-de, onuň garaýyşlaryny neşir etmekde-de Miller bilen birleşdiler, we 1840-dan 1844-e çenli iş tiz ýaýrady.” Milleriň habary, pygamberlik düşündirişiniň onuň düzgünleriniň dogry düzgünler hökmünde tassyklanmagy bilen kuwwatlandyryldy. Wagt pygamberliginiň ýerine ýetmegine jogap hökmünde, diňe bir Milleriň düzgünleri tassyklanman, şondan soň köpler hem Millerçi herekete goşuldy, eýsem pygamberlik taýdan aýratyn ähmiýetli bolan zat, tassyklanan düzgünleriň Milleriň düzgünleriniň iň esasy düzgünidigidi. Şeýle hem, bu tassyklamanyň bäşinji, altynjy we ýedinji surnaýlar hem bolan üç betbagtçylygyň ikinjisine degişli pygamberligi ulanmak arkaly amala aşyrylandygy hem hakykatdyr.
The empowerment of Miller’s message became one of the most significant waymarks of the Millerite reform movement. It had been typified by Jesus’ baptism. It marked that the final testing process of the former covenant people (the Protestants) had begun. It became the focus of Satan’s attack against the overall Millerite movement and message.
Milleriň habarynyň güýçlendirilmegi Millerit özgertme hereketiniň iň möhüm ýolgörkezijileriniň birine öwrüldi. Bu ýagdaý Isanyň çokundyrylmagy arkaly öňden nusgalanypdy. Ol öňki äht halkynyň (protestantlaryň) soňky synag işiniň başlanandygyny görkezdi. Bu ýagdaý umumy Millerit hereketine we habaryna garşy Şeýtanyň hüjüminiň üns merkezine öwrüldi.
“Any question that Satan can arouse in the mind to create doubt in regard to the grand history of the past travels of the people of God will please his satanic majesty and is an offense to God. The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.
«Şeýtan Hudaýyň halkynyň geçmişdäki syýahatynyň beýik taryhy babatda şübhe döretmek üçin aňda oýaryp biljek islendik soragy onuň şeýtanlyk beýikliginiň göwnünden turar we Hudaýa garşy ýazykdyr. Rebbimiziň gudratda we uly şöhratda dünýämize ýakyn wagtda geljekdigi baradaky hoş habar hakykatdyr, we 1840-njy ýylda onuň yglan edilişinde köp sesler göterildi.» Manuscript Releases, 9-njy tom, 134.
On September 11, 2001 the third woe arrived into prophetic history. The event confirmed the primary rule of prophetic interpretation adopted by the movement of the third angel that began in 1989. The first truth opened up to the messenger of that reform movement was opened up in 1989, and it was not the last six verses of Daniel eleven. It was the truth that all the reform movements run parallel to each other and are to be brought together line upon line in order to identify the characteristics of the movement of the one hundred and forty-four thousand which is the movement of the third angel. The first public presentation I ever gave was at a camp meeting in 1994, or perhaps 1995. The presentation was not on the last six verses of Daniel eleven, it was on the reform lines running parallel to each other.
2001-nji ýylyň 11-nji sentýabrynda üçünji bela pygamberlik taryhyna geldi. Bu waka 1989-njy ýylda başlanan üçünji perişdäniň hereketi tarapyndan kabul edilen pygamberligi düşündirmegiň esasy düzgünini tassyklady. Şol özgertme hereketiniň habarçysyna açylan ilkinji hakykat 1989-njy ýylda açyldy, we bu Daniýel kitabynyň on birinji babyndaky soňky alty aýat däldi. Ol ähli özgertme hereketleriniň biri-birine parallel gidýändigi we üçünji perişdäniň hereketi bolan ýüz kyrk dört müňleriň hereketiniň häsiýetlerini kesgitlemek üçin olaryň “setir üstüne setir” usuly bilen bir ýere getirilmelidigi baradaky hakykatdy. Men tarapyndan edilen ilkinji köpçülikleýin çykyş 1994-nji ýylda, belki-de 1995-nji ýylda geçirilen lager ýygnagynda boldy. Ol çykyş Daniýel kitabynyň on birinji babyndaky soňky alty aýat barada däldi; ol biri-birine parallel gidýän özgertme setirleri barada boldy.
When the prophecy of Islam of the third woe was fulfilled on September 11, 2001, it paralleled August 11, 1840. In 1840 a prophecy of the first and second woes confirmed the message of the Millerites, and on September 11, 2001 a prophecy of the third woe confirmed the message of Future for America. The recognition of that fact brought a multitude into the movement, where it had previously been primarily one individual. The message of the movement and the messenger then became under attack, just as the history of 1840 had become the focus of satanic attack through the decades that followed.
2001-nji ýylyň 11-nji sentýabrynda üçünji hasrat baradaky Yslamyň pygamberligi ýerine ýetende, bu 1840-njy ýylyň 11-nji awgusty bilen deňeşdi. 1840-njy ýylda birinji we ikinji hasratlar baradaky pygamberlik Millerçileriň habaryny tassyk etdi, 2001-nji ýylyň 11-nji sentýabrynda bolsa üçünji hasrat baradaky pygamberlik Future for America-nyň habaryny tassyk etdi. Şol hakykatyň ykrar edilmegi, ozal esasan bir adama degişli bolan bu herekete köp sanly adamlary getirdi. Soňra bu hereketiň habary hem-de onuň habarchysy hüjüme sezewar boldy, edil 1840-njy ýylyň taryhynyň ondan soňky onýyllyklaryň dowamynda şeýtany hüjümiň merkezi ünsüne öwrülişi ýaly.
Those who joined the movement of Future for America adopted the rules of prophetic interpretation assembled by the messenger of that history. One of those rules, perhaps the most significant of those rules was and is a triple application of prophecy. The messenger had come to understand that certain prophetic truths were illustrated upon three specific fulfillments. Believing that the Millerite history was repeated in the history of the one hundred and forty-four thousand it was seen that August 11, 1840 typified September 11, 2001, and that the other sacred reform lines also possessed that very same waymark.
“Future for America” hereketine goşulanlar şol taryhyň habarçysy tarapyndan jemlenen pygamberligi düşündiriş düzgünlerini kabul etdiler. Şol düzgünleriň biri, belki-de iň ähmiýetlisi, pygamberligiň üç esse ulanylyşy bolupdy we bolup durýar. Habarçy käbir pygamberlik hakykatlarynyň üç aýratyn ýerine ýetirişde şekillendirilendigine düşünmäge gelipdi. Millerçi taryhynyň ýüz kyrk dört müňüň taryhynda gaýtalanýandygyna ynanylyp, 1840-njy ýylyň 11-nji awgustynyň 2001-nji ýylyň 11-nji sentýabryna tymsal bolandygy, şeýle hem beýleki mukaddes reforma çyzyklarynyň hem hut şol bir ýol belgisine eýedigi görüldi.
The evidence of the repetition of every sacred reform line in the line of the third angel was then opened up by the Lion of the tribe of Judah. It was seen that just as the Millerite history fulfilled the parable of the ten virgins to the very letter, so too did the history of Future for America.
Ýahuda taýpasynyň Arslany tarapyndan mukaddes özgertişiň her bir çyzygynyň üçünji perişdäniň çyzygynda gaýtalanýandygynyň subutnamasy soňra açylyp görkezildi. Millerçi taryhyň on gyzyň tymsalyny sözüň doly manysynda ýerine ýetirişi ýaly, Future for America-nyň taryhy hem edil şonuň ýaly ýerine ýetirdi.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Men köplenç on gyz baradaky tymsala gönükdirilýärin; olaryň bäşi paýhasly, bäşi bolsa akylsyzdy. Bu tymsal sözme-söz ýerine ýetirilipdir we ýerine ýetiriler, çünki onuň hut şu wagta degişli aýratyn ulanylyşy bar we üçünji perişdäniň habary ýaly, ol ýerine ýetirilipdir hem-de zamananyň ahyryna çenli häzirki hakykat bolmagynda dowam eder.” Review and Herald, August 19, 1890.
The seven thunders of Revelation ten were recognized to identify that the experience of the Millerites from August 11, 1840 to October 22, 1844, and also the history of September 11, 2001 unto the soon-coming Sunday law.
Ylhamyň onunjy babyndaky ýedi gök gürlemeler 1840-njy ýylyň 11-nji awgustyndan 1844-nji ýylyň 22-nji oktýabryna çenli bolan Milleritleriň tejribesini, şeýle hem 2001-nji ýylyň 11-nji sentýabryndan ýakynda geljek ýekşenbe kanunyna çenli bolan taryhy kesgitlemek üçin ykrar edildi.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. . . .
Ýahýa berlen we ýedi gürrüldi arkaly beýan edilen aýratyn nur birinji we ikinji perişdeleriň habarlarynyň astynda bolup geçjek wakalaryň beýanydy....
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Bu ýedi gök gürlemesi seslerini çykarandan soň, kiçi kitap bilen baglanyşyklykda Daniela berlşi ýaly, Ýuhanna hem şeýle bir buýruk berilýär: ‘Ýedi gök gürlemesiniň aýdan zatlaryny möhürläp goý.’ Bular öz tertibinde äşgär ediljek geljek wakalara degişlidir.” The Seventh-day Adventist Bible Commentary, 7-nji tom, 971.
It was recognized that Sister White directly said that the movement of the third angel runs parallel with the movement of the first and second angels.
Üçünji perişdäniň hereketiniň birinji we ikinji perişdeleriň hereketi bilen ugurdaş dowam edýändigini Uayt uýa gönüden-göni aýdandygy ykrar edildi.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
“Hudaý Ylham 14-däki habarlara pygamberlik hatarynda öz ornuny berdi, we olaryň işi bu ýer ýüzüniň taryhynyň ahyryna çenli kesilmeli däldir. Birinji we ikinji perişdäniň habarlary heniz hem şu döwür üçin hakykatdyr, we olar munuň yzysüre gelýän bilen ugurdaş dowam etmelidir. Üçünji perişde öz duýduryşyny güýçli ses bilen jar edýär. ‘Bulardan soň,’ diýip Ýahýa aýtdy, ‘men başga bir perişdäniň asmandan inip gelýändigini gördüm; onuň uly güýji bardy, we ýer onuň şöhraty bilen ýagtyldy.’ Bu ýagtylykda üç habaryň hemmesiniň nury birleşýär.” The 1888 Materials, 803, 804.
The movement of the first and second angels runs parallel with the movement of the third angel. The prophecy that empowered the movement of the first and second angel, was empowered by a fulfillment of a time prophecy of the first and second woe, and the empowerment of the movement of the third angel was empowered by a fulfillment of a prophecy of the third woe.
Birinji we ikinji perişdeleriň hereketi üçünji perişdäniň hereketi bilen ugurdaşdyr. Birinji we ikinji perişdäniň hereketine güýç beren pygamberlik, birinji we ikinji hasradyň wagt pygamberliginiň ýerine ýetirilmegi arkaly güýçlendirildi; üçünji perişdäniň hereketiniň güýçlendirilmegi bolsa, üçünji hasrat baradaky bir pygamberligiň ýerine ýetirilmegi arkaly güýçlendirildi.
As with August 11, 1840, when the message of Future for America was confirmed “multitudes were convinced of the correctness of the principles of prophetic interpretation adopted” by Future for America, and “a wonderful impetus was given to the advent movement.” “Men of learning and position united” with Future for America, “both in preaching and in publishing” the prophetic message of Future for America. The specific rule of Future for America which clearly confirmed September 11, 2001 as a fulfillment of prophecy was a “triple application of prophecy.”
1840-njy ýylyň 11-nji awgustynda bolşy ýaly, haçan-da Future for America-nyň habary tassyklanylanda, “köp sanly adamlar” Future for America tarapyndan kabul edilen “pygamberlik düşündiriş ýörelgeleriniň dogrulygyna ynandylar”, we “adwent hereketine ajaýyp bir itergi berildi.” “Ylymly we abraýly adamlar” Future for America bilen “hem wagyz etmekde, hem neşir etmekde” Future for America-nyň pygamberlik habaryny yglan etmekde birleşdiler. Future for America-nyň 2001-nji ýylyň 11-nji sentýabryny pygamberligiň ýerine ýetmesi hökmünde aç-açan tassyk eden anyk kadasy pygamberligiň “üç esse ulanylyşy” boldy.
When we accept the foundational view of Islam of the first and second woes, as represented on both sacred charts, in conjunction with the written testimony of those who taught the message, we recognize specific prophetic characteristics associated with the first woe, and the second woe. The Bible repeatedly teaches, in a variety of ways, that truth is established upon the testimony of two. The prophetic characteristics of the first woe, combined with the prophetic characteristics of the second woe, establishes the prophetic characteristics of the third woe. The triple application of Islam is so specific in identifying the arrival of the third woe on September 11, 2001, that it is impossible not to see, though most choose to close their eyes to the evidence.
Mukaddes iki çartda hem şekillendirilişi ýaly, habaryň öwredijileriniň ýazma şaýatlygy bilen birlikde, Yslamyň birinji we ikinji bela baradaky esas goýujy garaýşyny kabul edenimizde, biz birinji bela hem-de ikinji bela bilen baglanyşykly anyk pygamberlik häsiýetlerini tanaýarys. Mukaddes Kitap gaýtalap, dürli usullar arkaly, hakykatyň iki şaýatlygyň esasynda berkidilýändigini öwredýär. Birinji belanyň pygamberlik häsiýetleri, ikinji belanyň pygamberlik häsiýetleri bilen utgaşdyrylanda, üçünji belanyň pygamberlik häsiýetlerini kesgitleýär. Yslamyň üç esse ulanylyşy 2001-nji ýylyň 11-nji sentýabrynda üçünji belanyň gelip ýetendigini kesgitlemekde şeýle bir anyk welin, subutnamalara gözlerini ýummagy saýlaýanlaryň köpçüligine garamazdan, muny görmezlik mümkin däldir.
The triple application of prophecy firmly established that the third woe arrived on September 11, 2001. It was then seen that the rule had been directly associated with the second angel’s message, which in the time of the Millerites and also in the time of the one hundred and forty-four thousand is the period when the Holy Spirit is poured out. Both histories are a fulfillment of the parable of the ten virgins, and in the parable the message of the Midnight Cry is where the distinction between the wise and foolish is manifested, and it is where the message of the second angel is empowered.
Pygamberligiň üç gatly ulanylyşy üçünji hasratyň 2001-nji ýylyň 11-nji sentýabrynda ýetendigini berk tassyklady. Şonda bu düzgünüň gönüden-göni ikinji perişdäniň habary bilen baglanyşykly bolandygy göründi; bu bolsa Milleritleriň döwründe-de, şeýle hem ýüz kyrk dört müňüň döwründe-de Mukaddes Ruhuň dökülen döwrüdir. Iki taryh hem on gyzyň tymsalynyň ýerine ýetmesidir, we şol tymsalda Ak ýary gygyrşy habary paýhaslylar bilen akmaklaryň arasyndaky tapawudyň aýan bolýan ýeri, şeýle hem ikinji perişdäniň habarynyň kuwwatlandyrylýan ýeridir.
“Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’
“Ikinji perişdäniň habarynyň tamamlanmagyna golaý bir wagtda, men Hudaýyň halkynyň üstüne asmandan şöhle saçýan beýik bir ýagtylygy gördüm. Bu ýagtylygyň şöhlesi gün ýaly parlak bolup görünýärdi. Men perişdeleriň seslerini: ‘Ine, Giýew gelýär; Ony garşylamaga çykyňlar!’ diýip gygyryşlaryny eşitdim.”
“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.
“Bu ýarygije jar, ikinji perişdäniň habaryna güýç bermeli bolan jardy. Ruhy taýdan ruhdan düşen mukaddesleri oýarmak we olary öňlerinde duran beýik işe taýýarlamak üçin gökden perişdeler iberildi. Iň zehinli adamlar bu habary ilkinji bolup kabul edenler bolmadylar. Perişdeler pesgöwünli, yhlasly adamlara iberildi we olary şeýle diýip jar çekmäge mejbur etdiler: ‘Ine, Ýigit gelýär; Ony garşy almak üçin çykyp gidiňler!’” Early Writings, 238.
In the history of the first and second angels, the outpouring of the Holy Spirit is accomplished by the Midnight Cry joining the second angels’ message. This is repeated in the history of the third angel.
Birinjji we ikinji perişdeleriñ taryhynda Mukaddes Ruhuñ dökülmegi Ýarygije gykylygyñ ikinji perişdäniñ habaryna goşulmagy arkaly amala aşyrylýar. Bu ýagdaý üçünji perişdäniñ taryhynda hem gaýtalanýar.
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God’s people to come out of her; that they might escape her fearful doom.” Spiritual Gifts, volume 1, 195.
“Perişdeler gökden gelen gudratly perişdä ýardam etmäge iberildi, we men ähli ýerde ýaňlanýan ýalydan sesleri eşitdim: Ondan çykyň, eý halkym, onuň günälerine şärik bolmaň we onuň belalaryndan paý alman; çünki onuň günäleri göge çenli ýetdi, we Hudaý onuň etmişlerini ýatlady. Bu habar üçünji habara goşmaça ýalydy we oňa birleşdi, edil 1844-nji ýylda ýarygije nidasynyň ikinji perişdäniň habaryna goşulyşy ýaly. Hudaýyň şöhraty sabyrly, garaşýan mukaddesleriň üstünde dynç alýardy, we olar gorkusyz ýagdaýda soňky dabaraly duýduryşy berdiler, Wawilonyň ýykylandygyny yglan edip, Hudaýyň halkyny ondan çykmaga çagyrdylar; şeýdip olar onuň elhenç höküminiň öňünden gutulyp bilsinler.” Spiritual Gifts, volume 1, 195.
In terms of a triple application of prophecy, the second angel’s message represents a triple application of prophecy, for the message in either history is Babylon twice fallen.
Pygamberçiligiň üç gatly ulanylyşy taýdan seredilende, ikinji perişdäniň habary pygamberçiligiň üç gatly ulanylyşyny aňladýar, çünki habaryň her iki taryhda-da mazmuny birmeňzeşdir: Babil iki gezek ýykylandyr.
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.
Soň başga bir perişde yz ýanyndan gelip şeýle diýdi: Beýik şäher bolan Wawilon ýykyldy, ýykyldy; çünki ol ähli milletlere özüniň zynasynyň gazabynyň şerabyny içirdi. Ylham 14:8.
The mighty angel of Revelation ten descended with the fulfillment of a prophecy of the first and second woe on August 11, 1840, and in so doing it typified the descent of the mighty angel of Revelation chapter eighteen on September 11, 2001. That angel who lightens the earth with His glory then made a proclamation.
Ylham onunjy Ylham 10-njy babyndaky güýçli perişde 1840-njy ýylyň 11-nji awgustynda birinji we ikinji hasrata degişli pygamberligiň ýerine ýetirilmegi bilen inip geldi we şeýle etmek bilen Ylham kitabynyň 18-nji babyndaky güýçli perişdäniň 2001-nji ýylyň 11-nji sentýabrynda inişini öňden nyşanlady. Şonda Öz şöhraty bilen ýeri ýagtyldýan şol perişde bir jar çekdi.
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.
Ol güýçli ses bilen gaty gygyryp şeýle diýdi: Uly Babil ýykyldy, ýykyldy, ol jynlaryň mesgenine, her bir nejis ruhuň penahyna, hem-de her bir haram we ýigrenji guşuň kapasasyna öwrüldi. Ylham 18:2.
The message of the second angel of chapter fourteen, and of the mighty angel of chapter eighteen is identifying that Babylon has twice fallen, and the message is identifying Babylon of the last days. It identifies Babylon of the last days, for the two times Babylon previously fell in the time of Nimrod, and in the time of Nebuchadnezzar unto Belshazzar establishes the prophetic characteristics of the fall of the whore of Revelation seventeen who has written on her forehead, “Babylon the Great.” To identify that fall of Babylon in the last days requires the two witnesses of the two previous falls of Babylon, for the message of the last days is Babylon is fallen, is fallen. When the mighty angel descended when the great buildings of New York City were brought down by a touch of God, by His proclamation He identifies the rule of a triple application of prophecy. The triple application of prophecy that established September 11, 2001 as a fulfillment of God’s prophetic Word was the triple application of the three woes.
On dördünji bapdaky ikinji perişdäniň habary hem-de on sekizinji bapdaky kuwwatly perişdäniň habary Wawilonyň iki gezek ýykylandygyny görkezýär, we bu habar ahyrky günleriň Wawilonyny tanadýar. Ol ahyrky günleriň Wawilonyny tanadýar, çünki Wawilonyň mundan ozal iki gezek — Nimrudyň döwründe hem-de Nebukadnesardan Belşazzara çenli döwürde — ýykylmagy, maňlaýynda “Beýik Wawilon” diýlip ýazylan Ylham on ýedidäki jelep aýalyň ýykylşynyň pygamberlik häsiýetlerini kesgitleýär. Ahyrky günlerde Wawilonyň şol ýykylşyny tanamak üçin Wawilonyň öňki iki ýykylşynyň iki şaýady zerurdyr, çünki ahyrky günleriň habary: “Wawilon ýykyldy, ýykyldy.” Kuwwatly perişde aşak inende, Nýu-Ýork şäheriniň beýik binalary Hudaýyň bir el degirişi bilen ýere ýykylan wagtynda, Öz yglany arkaly ol pygamberligiň üç gatly ulanylyşynyň düzgünini görkezýär. Hudaýyň pygamberlik Sözüniň ýerine ýetişi hökmünde 2001-nji ýylyň 11-nji sentýabryny tassyk eden pygamberligiň şol üç gatly ulanylyşy, üç hasratyň üç gatly ulanylyşy boldy.
At that fulfillment many joined the movement of Future for America, and they were convinced of the principles of prophetic interpretation that had been employed by Future for America. August 11, 1840 repeated, and in so doing the repetition did not confirm the primary rule of Miller, that being that a day represents a year in Bible prophecy, for the primary rule of Future for America was that the Millerite history of the first and second angels’ messages is repeated in the history of the movement of the third angel.
Şol amala aşmada köpler “Future for America” hereketine goşuldylar we olar “Future for America” tarapyndan ulanylan pygamberlik düşündirişiniň ýörelgelerine ynandylar. 1840-njy ýylyň 11-nji awgusty gaýtalandy, we şeýle etmek bilen, şol gaýtalanma Milleriň ilkinji düzgünini — ýagny Mukaddes Kitap pygamberliginde bir günüň bir ýyly aňladýandygyny — tassyklamady; çünki “Future for America”-nyň ilkinji düzgüni şundan ybaratdy: birinji we ikinji perişdeleriň habarlarynyň Millerit taryhy üçünji perişdäniň hereketiniň taryhynda gaýtalanýar.
It seems self-evident that if the year 1840 became a specific attack of his satanic majesty, as Sister White identifies Satan, then the history of September 11, 2001 would also be subject to a similar attack. Thus, we find conspiracy theories identifying the role of the globalist, or the Jesuits, or the CIA, or the Bushes or some combination of those powers. Those theories, though containing some elements of truth are designed to refute the idea that it was a touch from God that brought down the great buildings of New York City, thus marking the arrival of the third woe into the history of the movement of the one hundred and forty-four thousand.
Eger 1840-njy ýyl, White uýanyň Şeýtan diýip görkezşi ýaly, onuň şeýtan hezretleriniň aýratyn bir hüjümine öwrülen bolsa, onda 2001-nji ýylyň 11-nji sentýabrynyň taryhy hem şonuň ýaly bir hüjüme sezewar bolmaly ýaly görünýär. Şonuň üçin biz globalistleriň, ýa-da Iýezuitleriň, ýa-da CIA-nyň, ýa-da Buşlaryň, ýa-da şol güýçleriň käbir utgaşmasynyň ornuny görkezýän dildüwşük nazaryýetlerine duş gelýäris. Şol nazaryýetler, käbir hakykat böleklerini öz içine alýan bolsalar-da, Nýu-Ýork şäheriniň beýik binalaryny ýykan zadyň Hudaýdan gelen bir degenlik bolandygyny, şeýlelik bilen üçünji waýyň ýüz kyrk dört müňlükleriň hereketiniň taryhyna gelendigini görkezýän pikiri inkär etmek üçin niýetlenendir.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Indi meniň Nýu-Ýorkuň suw joşmasy bilen süpürilip aýryljakdygy barada yglan eden sözüm gelipdirmi? Men muny hiç haçan aýtmadym. Men ol ýerde gat-gat bolup beýik binalaryň galdyrylýşyna seredenimde: ‘Rebbiň ýeri gaty sarsdyrmak üçin ýerinden galjak wagty nähili elhenç wakalar bolup geçer! Şonda Ylham 18:1–3-däki sözler ýerine ýeter’ diýdim. Ylham kitabynyň on sekizinji baby tutuşlygyna ýeriň üstüne geljek zatlar barada duýduryşdyr. Emma Nýu-Ýorkuň üstüne aýratynlykda näme geljekdigi babatda maňa anyk bir nur berlen däldir; diňe şuny bilýärin: bir gün ol ýerdäki beýik binalar Hudaýyň gudratynyň öwrüp-dönderiji güýji bilen ýykylar. Maňa berlen nurdan bilýärin ki, dünýäde heläkçilik bardyr. Rebden gelen bir söz, Onuň gudratly güýjüniň bir degşi, we bu ägirt uly gurluşlar ýykylar. Biziň göz öňüne getirip bilmejek derejedäki gorkunç wakalar bolup geçer.” Review and Herald, 1906-njy ýylyň 5-nji iýuly.
The conspiracy theories, whether containing no truth or partial truths all undermine the truth that it was God’s providential activity that brought about the events of that date. Those various conspiracy theories are Satan’s attack from the outside of the movement against the truth, but he also worked to undermine the truth from within the movement. One of those internal attacks is based upon a rejection of Rome as the subject of the book of Joel.
Dildüwşük nazaryýetleri, asla hakykaty öz içine alýarmy ýa-da diňe bölekleýin hakykatlary özünde saklaýarmy, olaryň hemmesi şol senedäki wakalary amala aşyran zadyň Hudaýyň takdyry boýunça alyp baran işi bolandygy baradaky hakykaty gowşadýar. Şol dürli dildüwşük nazaryýetleri herekete daşardan, hakykata garşy, Şeýtanyň hüjümini emele getirýär; emma ol hakykaty hereketiň öz içinden hem gowşatmak üçin iş alyp bardy. Şol içki hüjümleriň biri Ýowel kitabynyň mowzugy hökmünde Rimi ret etmeklige esaslanýar.
We will consider that controversy in the next article.
Bu jedeli indiki makalada gararys.
The word of the Lord that came to Joel the son of Pethuel. Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion. Joel 1:1–6.
Pethueliň ogly Yoele gelen Rebbiň sözi. Muny diňläň, eý garrylar, we ýurtda ýaşaýanlaryň hemmesi gulak asyň. Bu siziň günleriňizde, ýa-da ata-babalaryňyzyň günlerinde bolupmydy? Muny öz çagalaryňyza gürrüň beriň, çagalaryňyz hem öz çagalaryna, olaryň çagalary bolsa indiki nesle gürrüň bersin. Çekirtgäniň galdyranyny çirtke iýdi; çirtkäniň galdyranyny gurt iýdi; gurduň galdyranyny bolsa mör-möjek iýdi. Oýanyň, eý serhoşlar, we aglaň; ahy-zar ediň, eý şerap içýänleriň hemmesi, täze şerap sebäpli; çünki ol agzyňyzdan kesilip alyndy. Çünki meniň ýurduma bir millet geldi, güýçli we sany-sajagy ýok; onuň dişleri ýolbarsyň dişleri kimindir, äň dişleri bolsa uly ýolbarsyňkydyr. Yoel 1:1–6.