Just as August 11, 1840, confirmed the rules adopted by Miller, after September 11, 2001 it was seen by those willing to see, that the prophetic principles adopted by Future for America were the true biblical methodology of the latter rain, as set forth in Isaiah chapter twenty-eight. The application of reform line upon reform line as set forth in sacred history established that September 11, 2001, was a repetition of August 11, 1840.
1840-njy ýylyň 11-nji awgusty Miller tarapyndan kabul edilen düzgünleri tassyklaýşy ýaly, 2001-nji ýylyň 11-nji sentýabryndan soň, görmek isleýänler üçin, Future for America tarapyndan kabul edilen pygamberlik ýörelgeleriniň Işaýa kitabynyň ýigrimi sekizinji babynda beýan edilişi ýaly, soňky ýagşyň hakyky Mukaddes Kitap usulyýeti bolandygy aýan boldy. Mukaddes taryhda beýan edilişi ýaly, özgertme çyzygynyň üstüne özgertme çyzygyny ulanmak 2001-nji ýylyň 11-nji sentýabrynyň 1840-njy ýylyň 11-nji awgustynyň gaýtalanmasydygyny berkitdi.
It was seen that as the mighty angel of Revelation ten descended in 1840, He typified His descent in 2001. Both angels descended as a prophecy of Islam was fulfilled. The movement then grew as men and women responded to the effectiveness of the methodology. The leadership of Laodicean Seventh-day Adventism was passed by at the time of the end in 1989, and now that church entered into its final testing process, as the Lord began to select the movement of the third angel to be His last-day spokesmen.
Ylham onunjy bapdaky kuwwatly perişdäniň 1840-njy ýylda aşak inşi 2001-nji ýylda bolan Öz inşiniň nusgasy bolandygy görüldi. Yslamyň degişli pygamberligi amala aşanda, iki perişde hem aşak indi. Soňra erkekler bilen aýallar usulyýetiň täsirliligine jogap berendikleri sebäpli, hereket ösüp gitdi. Laodikýa ýagdaýyndaky Ýedinji Gün Adventizminiň ýolbaşçylygy 1989-njy ýylda, ahyrzaman wagtynda, geçilip geçildi; indi bolsa, Reb üçünji perişdäniň hereketini Öz soňky günlerdäki sözçüleri edip saýlap başlamagy bilen, şol ybadathana öz soňky synag döwrüne girdi.
A premier rule of the rules given for the last days was the triple application of prophecy. Especially so at that time was the triple application of the three woes, which so clearly upheld the event of September 11, 2001. When that truth was honestly investigated, those who were then being led to Jeremiah’s “old paths,” by hearts seeking for the truth, the prophetic fulfillment, along with the validity of the rules of prophetic interpretation adopted by the movement of the third angel was recognized as valid.
Soňky günler üçin berlen düzgünleriň iň esasy düzgünleriniň biri pygamberligiň üç esse ulanylyşy boldy. Esasanam şol wagtda üç hasratyň üç esse ulanylyşy 2001-nji ýylyň 11-nji sentýabryndaky wakany şeýle aýdyň tassyklaýardy. Şol hakykat dogruçyllyk bilen derňelende, şol döwürde ýürekleri hakykaty agtarýanlar tarapyndan Ýeremiýanyň “köne ýollaryna” alnyp barylýanlar, pygamberlik ýerine ýetmesiniň, şeýle hem üçünji perişdäniň hereketi tarapyndan kabul edilen pygamberlik düşündirişiniň düzgünleriniň dogrulygyny ykrar etdiler.
It was seen that the correct pioneer understanding of the history of the first woe of Revelation chapter nine represented Islam. The false prophet Mohammed was seen to be the king of that history. In that history Islam would attack the Roman Empire, and their mode of warfare was specifically identified as striking suddenly and unexpectedly. In that regard it was understood that the very mode of warfare of Islam provided the etymological roots of the word “assassin.” In that history Islam would hurt the armies of Rome, and the period concluded under the line of a one-hundred-and-fifty-year time prophecy. When that time prophecy ended on July 27, 1449, the time prophecy and history of the second woe began.
Ylhamyň dokuzynjy babyndaky birinji waýyň taryhyna degişli pionerleriň dogry düşünjesiniň Yslamy aňladýandygy görlüpdi. Ýalan pygamber Muhammet şol taryhyň şasy hökmünde görlüpdi. Şol taryhda Yslam Rim imperiýasyna hüjüm ederdi, we olaryň söweş usuly aýratynlykda duýdansyz hem garaşylmadyk ýagdaýda urmak hökmünde kesgitlenipdi. Şunuň bilen baglylykda, Yslamyň hut öz söweş usulynyň “assassin” sözüniň etimologik köklerini berýändigi düşünilipdi. Şol taryhda Yslam Rimiň goşunlaryna zyýan ýetirjekdi, we şol döwür ýüz elli ýyllyk wagt pygamberliginiň çyzygy astynda tamamlanýardy. Şol wagt pygamberligi 1449-njy ýylyň 27-nji iýulynda tamamlananda, ikinji waýyň wagt pygamberligi we taryhy başlandy.
It began another time-prophecy of three hundred and ninety-one years and fifteen days, that ended on August 11, 1840. In that history the ruler that represented the prophetic work of Islam was Ottman, who had been typified by Mohammed in the history of the first woe. Chapter nine says that in the history of the second woe, Islam would kill the armies of Rome. They would still exercise the mode of warfare, attacking suddenly and unexpectedly, but in that history gunpowder was first invented and employed, so the second woe represented a mode of warfare represented by the assassin’s sudden attack, plus it included explosives.
Ol üç ýüz togsan bir ýyl we on bäş günden ybarat bolan, 1840-njy ýylyň 11-nji awgustynda tamamlanan başga bir wagt-peýgamberligi başlady. Şol taryhda Yslamyň pygamberlik işini wekilçilik eden hökümdar birinji hasranyň taryhynda Muhammet arkaly öňden şekillendirilen Ottmandy. Dokuzynjy bap ikinji hasranyň taryhynda Yslamyň Rimiň goşunlaryny öldürjekdigini aýdýar. Olar henizem duýdansyz we garaşylmadyk ýagdaýda hüjüm etmek arkaly alnyp barylýan söweş usulyny dowam etdirerdiler, emma şol taryhda ilkinji gezek barut oýlanyp tapyldy we ulanyldy; şonuň üçin ikinji hasra ganhoryň duýdansyz hüjümi bilen görkezilen söweş usulyny aňladýardy, üstesine-de ol partlaýjy serişdeleri hem öz içine alýardy.
On September 11, 2001 the third woe of Islam suddenly struck the spiritual armies of Rome with explosives. That event marked the beginning of several lines of prophetic truth, but it had clearly been established upon the two previous witnesses of the first and second woe. The event clearly demonstrated that just as the empowerment of the Millerite history of August 11, 1840, when the prophecy of Islam of the second woe was fulfilled and the angel of Revelation ten descended, that when the prophecy of Islam of the third woe arrived, it marked the descent of the angel of Revelation eighteen on that date.
2001-nji ýylyň 11-nji sentýabrynda Yslamyň üçünji waýy partlaýjy serişdeler bilen birden Rimiň ruhy goşunlaryna urdy. Şol waka pygamberlik hakykatynyň birnäçe ugurlarynyň başlangyjyny belläpdi, emma ol aç-açan birinji we ikinji waýyň öňki iki şaýadynyň esasynda berkidilipdi. Şol waka, edil 1840-njy ýylyň 11-nji awgustyndaky Millerit taryhynyň kuwwatlandyrylyşy ýaly, ýagny ikinji waý baradaky Yslamyň pygamberligi ýerine ýetirilip, Ylham onunjy bapdaky perişde inende bolşy ýaly, üçünji waý baradaky Yslamyň pygamberligi gelende, onuň şol senede Ylham on sekizinji bapdaky perişdäniň inişini belländigini aýdyň görkezdi.
“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 umman tolkuny bilen süpürilip ýok ediljekdigi barada aýdan sözüm gelýärmi? Men muny hiç haçan aýtmadym. Men şol ýerde gat-gat bolup beýik binalaryň gurulýandygyna seredip: ‘Reb ýer ýüzüni elhenç sarsdyrmak üçin turanda, nähili gorkunç wakalar bolar! Şonda Ylham 18:1–3 sözleri ýerine ýeter’ diýdim. Ylham kitabynyň on sekizinji baby bütin ýer ýüzüne geljek zatlar barada duýduryşdyr. Emma Nýu-Ýorkuň üstüne aýratynlykda näme geljekdigi babatda maňa berlen anyk nur ýok; diňe şony bilýärin: bir gün ol ýerdäki beýik binalar Hudaýyň gudratly güýjüniň öwürip-döndermegi bilen ýykylar. Maňa berlen nurdan men ýok edilişiň dünýäde bardygyny bilýärin. Rebden bir söz, Onuň gudratly güýjüniň bir degişi — we bu ägirt uly desgalar ýykylar. Biz hatda göz öňüne-de getirip bilmejek derejede gorkunç wakalar bolar.” Review and Herald, July 5, 1906.
The movement of Future for America was then seen, by those willing to see, as the parallel of the Millerite movement. Islam of the third woe became a primary element of the message from that point onward. Inspiration plainly taught that when the angel of Revelation descended the latter rain would arrive.
Future for America hereketi, görmäge islegli bolanlar tarapyndan, şol wagt Millerit hereketiniň paraleli hökmünde görüldi. Üçünji waýyň Yslamy şondan beýläk habaryň esasy düzüm bölegine öwrüldi. Ylham, Ylham kitabynyň perişdesi inende, giçki ýagşyň geljekdigini açyk-äşgär öwretdi.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Soňky ýagyş Hudaýyň halkynyň üstüne ýagmaly. Gudratly bir perişde asmandan inmeli, tutuş ýer ýüzi bolsa onuň şöhraty bilen ýagtyldylmaly.” Review and Herald, 21-nji aprel, 1891.
As the Lion of the tribe of Judah began to open the broader understanding of the latter rain, He led His people to the book of Joel, which is a primary point of reference of the latter rain. At that point some of those men who had joined the movement post September 11, 2001, determined that the insects of Joel that destroy God’s vine, leading up to the awakening of the Midnight Cry, represented Islam. They could not or would not see that the insects represented Rome.
Ýahuda taýpasynyň Arslany soňky ýagynyň has giň düşünilişini açyp başlanda, Öz halkyny soňky ýagyň esasy salgylanma nokatlarynyň biri bolan Ýowel kitabyna alyp bardy. Şol pursatda 2001-nji ýylyň 11-nji sentýabryndan soň bu harekete goşulan erkekleriň käbiri, Hudaýyň üzüm agajyny harap edýän, Gijäniň ýaryndaky Gykylygyň oýanşyna çenli baryp ýetýän Ýoweldäki mör-möjekleriň yslamy aňladýandygyny karar etdiler. Olar bu mör-möjekleriň Rimdigini görüp bilmediler ýa-da görmek islemediler.
The powerful light that had been brought about by recognizing the triple application of prophecy in regards to the three woes added an unsanctified logical support to their claim that the insects represented Islam. As is always the case, once a private interpretation is entertained a wresting of the Scriptures takes place in an attempt to uphold the false premise. In their work to uphold their view they demonstrated that they did not understand the principle of type and antitype.
Üç belanyň babatda pygamberligiň üç esse ulanylyşynyň ykrar edilmegi bilen ýüze çykan güýçli ýagtylyk, mör-möjekleriň Yslamy aňladýandygy baradaky olaryň talabyna mukaddesleşdirilmedik mantyklaýyn daýanç goşdy. Hemişe bolşy ýaly, bir hususy teswir kabul edilenden soň, ýalan öňden goýlan pikiri goldamak synanyşygynda Mukaddes Ýazgylar zor bilen başga many berilýär. Öz garaýyşlaryny goldamak ugrunda eden işlerinde, olaryň nusga we onuň ýerine ýetmesi ýörelgesine düşünmändiklerini görkezdiler.
In theological and biblical studies, the terms “type” and “antitype” are used to describe a relationship between two elements, where one prefigures or foreshadows the other. This concept often falls under the broader categories of “shadow” and “substance.”
Teologik we bibliýa gözleglerinde “tip” we “antitip” diýen adalgalar, biri beýlekisini öňünden görkezýän ýa-da onuň kölegesini salýan iki elementiň arasyndaky gatnaşygy beýan etmek üçin ulanylýar. Bu düşünje köplenç “kölege” we “asyl hakykat” diýen has giň kategoriýalaryň çägine girýär.
A type is an event, person, or institution in the Old Testament that prefigures or foreshadows a corresponding event, person, or institution in the New Testament. It serves as a symbolic precursor. The antitype is the fulfillment or actualization of the type. It is the reality that was foreshadowed by the type. The concept of “shadow” and “substance” parallels the relationship between type and antitype. The “shadow” represents the (type), whereas the “substance” represents the (antitype).
Tip — Köne Ähtdäki bir waka, şahs ýa-da institut bolup, Täze Ähtdäki degişli bir wakany, şahsy ýa-da instituty öňünden alamatlandyrýar ýa-da kölegesini görkezýär. Ol simwoliki öňbaşçy hökmünde hyzmat edýär. Antitip bolsa tipiň berjaý bolmagy ýa-da hakykata öwrülmegidir. Ol tip tarapyndan öňünden kölegelenen hakykatdyr. “Kölege” we “asyl zat” düşünjesi tip bilen antitipiň arasyndaky gatnaşyga laýyk gelýär. “Kölege” (tipi) aňladýar, “asyl zat” bolsa (antitipi) aňladýar.
Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: Which are a shadow of things to come; but the body is of Christ. Colossians 2:16, 17.
Şonuň üçin hiç kim sizi iýmit ýa içgi babatda, baýram güni, täze aý ýa-da Sabat günleri hakda ýazgarmasyn; çünki bular geljek zatlaryň kölegesidir, emma asyl mazmuny Mesihdedir. Koloseliler 2:16, 17.
For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. Hebrews 10:1.
Kanun geljek ýagşy zatlaryň kölegesine eýe bolup, zatlaryň öz beýanyna däl; şonuň üçin hem olar tarapyndan ýylsaýyn hemişe hödürlenýän şol gurbanlyklar bilen oňa ýakynlaşýanlary hiç wagt kämil edip bilmez. Ýewreýlere 10:1.
In the post September 11, 2001 controversy over Joel, and the correct identification of papal Rome as symbolized by four insects, thus outlining the progressive destruction of Laodicean Adventism, those arguing that the insects were Islam, not only placed an unsanctified emphasis upon the triple application of the three woes, but they also pointed to types which pointed to the antitype of Rome, and claimed those types actually identified Islam. In doing so, they gave evidence that they either did not truly understand the principle of type and antitype, or they believed misrepresenting the types was a worthy means to justify the end.
2001-nji ýylyň 11-nji sentýabryndan soňra Joel baradaky jedelde we papalyk Rimiň dört mör-möjek arkaly alamatlandyrylyşynyň dogry kesgitlenilmegi, şeýlelik bilen Laodikeýaçy Adventizmiň barha öňe gidýän weýran edilşiniň çyzgysyny görkezýän meselesinde, şol mör-möjekleriň Rim däl-de, Yslamdygyny öňe sürýänler diňe bir üç hasratyň üç esse ulanylyşyna mukaddesleşdirilmedik bir üns bermek bilen çäklenmän, eýsem Rimiň antitypyna salgylanýan typlary-da görkezib, şol typlaryň hakykatda Yslamy kesgitleýändigini öňe sürdüler. Şeýle etmek bilen, olar ýa typ bilen antitypyň ýörelgesine hakykatdan hem düşünmändiklerine, ýa-da netijäni aklamak üçin typlary ýoýup görkezmegiň laýyk serişdedigine ynanýandyklaryna delil berdiler.
In the current controversy over Rome, there is once again evidence that those holding to the flawed idea that the “robbers” of Daniel chapter eleven, verse fourteen is the United States do not correctly understand both the triple application of prophecy, or the principle of type and antitype.
Rim baradaky häzirki çekeleşikde, Danieliň on birinji baby, on dördünji aýatyndaky “garakçylaryň” Amerikanyň Birleşen Ştatlarydygy baradaky nädogry pikire eýerýänleriň pygamberligiň üç esse ulanylyşyna hem-de görnüş bilen garşylykly hakykat ýörelgesine-de dogry düşünmeýändiklerine ýene-de bir gezek subutnama bar.
When those who hold the view that the “robbers” are the United States seek to uphold their position they employ an application of a triple application of the three Rome’s, to supposedly prove that modern Rome, the third manifestation of Rome is the United States. Trusting that they are not purposely bearing false witness, and that they are only manifesting a blind ignorance of the rules of a triple application of prophecy, they employ a prophetic characteristic of the first two Rome’s and argue that a characteristic of Rome’s history identifies modern Rome.
“garakçylar” diýilýänleriň Amerikanyň Birleşen Ştatlarydygy baradaky garaýşy eýeleýänler öz orunlaryny goldamaga synanyşanlarynda, häzirki zaman Rimiň, ýagny Rimiň üçünji görnüşiniň Amerikanyň Birleşen Ştatlarydygyny gümanan subut etmek üçin, üç Rimiň üç gatly ulanylyşyna degişli bir ulanylyşy peýdalanýarlar. Bilkastlaýyn ýalan şaýatlyk etmeýändiklerine we diňe pygamberligiň üç gatly ulanylyşynyň kadalaryna kör nadanlyk görkezýändiklerine ynanmak bilen, olar ilkinji iki Rime degişli bir pygamberlik häsiýetini ulanýarlar-da, Rimiň taryhyndaky bir häsiýetiň häzirki zaman Rimi kesgitleýändigini öňe sürýärler.
Pagan Rome is the first of three prophetic fulfillments of Rome. In Daniel chapter eight pagan Rome is the masculine little horn. In chapter two pagan Rome is statecraft. In Daniel seven pagan Rome divides into a ten-fold kingdom.
Butparaz Rim — Rim baradaky pygamberlik ýerine ýetmeleriniň üçüsiniň birinjisidir. Daniýel kitabynyň sekizinji babynda butparaz Rim erkek jynsly kiçi şahadyr. Ikinji babynda butparaz Rim döwlet dolandyryşydyr. Daniýel kitabynyň ýedinji babynda butparaz Rim on esse patyşalyga bölünýär.
The second manifestation of Rome is papal Rome, who in chapter eight is the feminine little horn, and who is churchcraft in chapter two, and who is the horn speaking blasphemies and plucks up three horns in chapter seven. Pagan Rome is a singular power, but papal Rome is a twofold power, representing the papal church as ruling over the statecraft of the previous political structures of pagan Rome. In 1798, the papal power received its deadly wound, but it did not cease to be a church, it only ceased to be a beast of Bible prophecy for the civil power it had previously controlled was removed.
Rimiň ikinji ýüze çykyşy papalyk Rimdir; ol sekizinji bapda zenan kiçi şahadyr, ikinji bapda bolsa din-syýasatdyr, ýedinji bapda bolsa küpür sözleri aýdýan we üç şahany kökünden gopardýan şahadyr. Butparaz Rim ýeke-täk bir güýçdür, emma papalyk Rim iki taraply bir güýçdür; ol papalyk ybadathananyň butparaz Rimiň öňki syýasy gurluşlarynyň döwlet häkimiýetiniň üstünden höküm sürýändigini görkezýär. 1798-nji ýylda papalyk güýç ölümli ýarasyny aldy, emma ol ybadathana bolmagyny bes etmedi; ol diňe Mukaddes Kitabyň pygamberliklerinde janawar bolmagyny bes etdi, çünki onuň öňünden gözegçilik eden raýat häkimiýeti ondan aýryldy.
The second Rome is papal Rome and it only functioned as a power (beast) of Bible prophecy when it had the ability to control the power of the state to carry out its blasphemous plans. The first Rome was a singular power, the second Rome was a twofold power and the third Rome is a threefold power. The three manifestations of Rome are governed by the same principles as every triple application of prophecy. Prophetically there are three woes, three Babylon’s, three Rome’s and three Elijah’s. In terms of type and antitype the first two manifestation of any of the triple applications are types which provide the shadow of the third fulfillment, which is the antitype and substance of the triple application of prophecy.
Ikinji Rim papalyk Rimdir, we ol diňe Hudaýyň Kitabynyň pygamberliklerinde döwletiň güýjüni öz küfürli meýilnamalaryny amala aşyrmak üçin dolandyrmaga ukyply bolan wagtynda bir güýç (haýwan) hökmünde işledi. Birinji Rim ýeke-täk bir güýçdi, ikinji Rim iki görnüşli bir güýçdi, üçünji Rim bolsa üç görnüşli bir güýçdür. Rimiň üç ýüze çykyşy pygamberligiň her bir üç esse ulanylyşynyň tabyn bolan şol bir ýörelgeleri bilen dolandyrylýar. Pygamberlik taýdan üç hasrat, üç Babil, üç Rim we üç Ylýas bardyr. Nusga we antinusga nukdaýnazaryndan, üç esse ulanylyşlaryň haýsydyr biriniň ilkinji iki ýüze çykyşy nusgalardyr; olar pygamberligiň üç esse ulanylyşynyň antinusgasy we mazmuny bolan üçünji ýerine ýetirişiniň kölegesini berýär.
With Rome the characteristics of the first two Rome’s identify that both pagan and papal Rome gave the title of Pontifex Maximus to their ruler. Therefore, the title of the ruler of modern Rome would be Pontifex Maximus, a title never attributed to any president of the United States. The first two Rome’s would overcome three geographical obstacles in order to establish the authority upon the throne of their specific period of history. There is no evidence of the United States overcoming three geographical obstacles leading up to 1798.
Rim bilen baglylykda, ilkinji iki Rimiň aýratynlyklary olaryň ikisiniň hem — butparaz Rimiň-de, papalyk Rimiň-de — öz hökümdaryna Pontifex Maximus diýen ady berendigini görkezýär. Şonuň üçin häzirki zaman Rimiň hökümdarynyň ady Pontifex Maximus bolardy; bu at bolsa Amerikanyň Birleşen Ştatlarynyň hiç bir prezidentine hiç haçan degişli edilmändir. Ilkinji iki Rim, taryhyň özlerine degişli aýratyn döwründe tagtdaky häkimiýeti berkarar etmek üçin üç geografik päsgelçiligi ýeňip geçerdi. 1798-nji ýyla çenli Amerikanyň Birleşen Ştatlarynyň üç geografik päsgelçiligi ýeňip geçendigine hiç hili subutnama ýokdur.
The first two Rome’s had a specific period of time identified when they would rule supremely. In verse twenty-four of Daniel eleven pagan Rome is identified ruling for a “time,” or three hundred and sixty years, which it did from the Battle of Actium in 31 BC, until the year 330 AD. Repeatedly papal Rome is identified as ruling for twelve hundred and sixty years after the three horns were removed, from 538 until 1798. In Isaiah chapter twenty-three the United States is identified as reigning for seventy symbolic years, as the days of one king, but it never removed three geographical obstacles in advance of its ruling for seventy symbolic years.
Ilkinji iki Rim özleriniň ýokary höküm sürjek döwrüniň anyk görkezilen möhletine eýe bolupdylar. Daniýel on birinji bap, ýigrimi dördünji aýatda butparaz Rim bir “wagt” — ýa-da üç ýüz altmyş ýyl — höküm sürýän hökmünde görkezilýär; ol hem miladydan öňki 31-nji ýylda Aktiý söweşinden başlap, miladydan soňky 330-njy ýyla çenli şeýle etdi. Papalyk Rim bolsa, üç şah aýrylandan soň, 538-nji ýyldan 1798-nji ýyla çenli müň iki ýüz altmyş ýyl höküm sürýän hökmünde gaýtalap görkezilýär. Işaýa kitaby, ýigrimi üçünji bapda Amerikanyň Birleşen Ştatlary simwoliki ýetmiş ýyl, bir patyşanyň günleri ýaly, höküm sürýän hökmünde görkezilýär, ýöne ol ýetmiş simwoliki ýyl höküm sürmeginden öň üç geografik päsgelçiligi hiç wagt aýyrmandy.
Modern Rome is represented as overcoming the three geographical obstacles of the king of the south, the glorious land and Egypt in Daniel chapter eleven, verses forty to forty-two, and when those three obstacles are defeated and brought into the submission of Rome they then form the threefold union of the dragon, the beast and false prophet. John also informs us that the papal beast’s deadly wound is healed and that it then rules for forty-two symbolic months.
Häzirki döwürdäki Rim, Danyýel kitabynyň on birinji bap, kyrkynjy — kyrk ikinji aýatlarynda günortanyň patyşasynyň, şöhratly ýurduň we Müsüriň üç geografik päsgelçiligini ýeňip geçýän hökmünde görkezilýär; şol üç päsgelçilik ýeňlip, Rimiň tabynlygyna getirilende, olar ajdarhanyň, haýwanyň we ýalan pygamberiň üçtaraplaýyn birleşigini emele getirýärler. Şeýle hem Ýahýa bize papalyk haýwanyň öldüriji ýarasynyň sagaldylýandygyny we ondan soň kyrk iki nyşanly aýlap höküm sürýändigini habar berýär.
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:3–5.
Men onuň kelleleriniň biriniň ölümli ýaralanan ýaly bolandygyny gördüm; emma onuň ölümli ýarasy sagaldy. Bütin dünýä haýwanyň yzyndan haýran galyp gitdi. Olar haýwana güýji beren aždarha sežde etdiler; şeýle-de haýwana sežde edip: “Haýwana kim meňzäp biler? Onuň bilen söweşmäge kimiň güýji ýetýär?” diýdiler. Oňa beýik sözleri we küpürleri aýdýan agyz berildi; şeýle hem oňa kyrk iki aý dowam etmäge ygtyýar berildi. Ylham 13:3–5.
The beast that rules for forty-two symbolic months after its deadly wound is healed is the Roman power.
Ölüme getiren ýarasy sagaldylandan soň, kyrk iki nyşanlaýyn aý höküm sürýän wagşy Roman häkimiýetidir.
The prophecy of Revelation 13 declares that the power represented by the beast with lamblike horns shall cause ‘the earth and them which dwell therein’ to worship the papacy—there symbolized by the beast ‘like unto a leopard.’ . .. In both the Old and the New World, the papacy will receive homage in the honor paid to the Sunday institution, that rests solely upon the authority of the Roman Church.” The Great Controversy, 578.
Ylham 13-däki pygamberlik guzynyňky ýaly şahly wagşy tarapyndan şekillendirilýän güýjüň “ýeri we onda ýaşaýanlary” papalyga sežde etmäge mejbur etjekdigini yglan edýär — bu ýerde papalyk “gaplaňa meňzeş” wagşy bilen nyşanlandyrylýar.... Köne hem-de Täze Dünýäde papalyk diňe Rim Ybadathanasynyň ygtyýaryna daýanýan ýekşenbe institutyna görkezilen hormat arkaly tagzym kabul eder.” Uly göreş, 578.
Pagan, the first Rome, ruled supremely for three hundred and sixty years in fulfillment of Daniel chapter eleven, verse twenty-four, and it did so after it removed three geographical obstacles in fulfillment of Daniel chapter eight, verse nine.
Butparaz, ilkinji Rim, Danyýel kitabynyň on birinji bap, ýigrimi dördünji aýatyndaky ýerine ýetiriş hökmünde üç ýüz altmyş ýyl iň ýokary agalyk etdi we muny Danyýel kitabynyň sekizinji bap, dokuzynjy aýatyndaky ýerine ýetiriş hökmünde üç geografik päsgelçiligi aýyrandan soň amala aşyrdy.
Papal, the second Rome ruled supremely for twelve hundred and sixty years in fulfillment of several passages of Scripture, and it did so after it removed three geographical obstacles in fulfillment of Daniel chapter seven, verses eight and twenty.
Papal, ikinji Rim, Mukaddes Ýazgynyň birnäçe ýerleriniň ýerine ýetmegi hökmünde bir müň iki ýüz altmyş ýyl dowamynda iň ýokary häkimiýet bilen höküm sürdi we muny Daniel kitabynyň ýedinji baby, sekizinji hem-de ýigriminji aýatlarynyň ýerine ýetmegi hökmünde üç geografik päsgelçiligi aradan aýyrandan soň etdi.
Modern Rome overcomes the king of the south in verse forty of Daniel eleven, and then in verse forty-one it overcomes the glorious land and in verse forty-two it overcomes Egypt. Modern Rome is the king of the north of Daniel chapter eleven.
Häzirki Rim Daniýeliň on birinji babyndaky kyrkynjy aýatda günortanyň patyşasyny ýeňýär, soňra kyrk birinji aýatda şöhratly ýurdy ýeňýär we kyrk ikinji aýatda bolsa Müsüri ýeňýär. Häzirki Rim Daniýeliň on birinji babyndaky demirgazygyň patyşasydyr.
Pagan, the first Rome, was a persecuting power, and papal, the second Rome, was a persecuting power and therefore modern Rome will be a persecuting power.
Butparaz bolan birinji Rim yzarlayıjy güýji bolupdy, papalyk häsiýetli ikinji Rim hem yzarlayıjy güýji bolupdy; şonuň üçin häzirki zaman Rim hem yzarlayıjy güýji bolar.
The United States will participate in the third persecution accomplished by modern Rome, but this doesn’t identify the United States as the papal power, it simply identifies a characteristic of the United States’ relationship to the papal power in the last days.
Amerikanyň Birleşen Ştatlary häzirki zaman Rimi tarapyndan amala aşyrylan üçünji yzarlamaga gatnaşar, ýöne bu Amerikanyň Birleşen Ştatlaryny papalyk häkimiýeti hökmünde kesgitlemeýär; ol diňe ahyrky günlerde Amerikanyň Birleşen Ştatlarynyň papalyk häkimiýeti bilen bolan gatnaşygynyň bir aýratynlygyny görkezýär.
Those who wish to argue that the United States is the “robbers of thy people” in the last days employ the triple application of the three Rome’s to incorrectly identify the United States. The flawed method they employ in the context of a triple application is based upon identifying a characteristic of the first two Rome’s, and insisting that a prophetic characteristic of Rome, and not Rome itself, is the third Rome.
Soňky günlerde Amerikanyň Birleşen Ştatlarynyň “seniň halkyňyň talaňçylary”dygyny öňe sürmek isleýänler, Amerikanyň Birleşen Ştatlaryny nädogry kesgitlemek üçin üç Rim baradaky üç gatly ulanylyşy peýdalanýarlar. Olar tarapyndan üç gatly ulanylyşyň çäginde ulanylýan nädogry usul, ilkinji iki Rimiň bir alamatyny kesgitlemäge we Rimiň özüniň däl-de, eýsem Rim baradaky pygamberlik alamatynyň üçünji Rimdigini tutanýerlilik bilen öňe sürmäge esaslanýar.
They identify Constantine’s first historical Sunday law in 321 AD, and then papal Rome’s Sunday law in 538 AD, to claim the soon-coming Sunday law in the United States defines the United States as modern Rome, and they also mix their flawed application by associating Jesus’ warning to flee when the “abominations of desolation” spoken of by Daniel, as the Sunday law. The “abomination of desolation” Jesus spoke of, points to two Sunday laws in the last days, but it is a very different symbolism in that it is a warning to flee, not the warning to shun the mark of the beast. Their flawed idea doesn’t even address that there are two specific Sunday laws in the last days.
Olar Konstantiniň biziň eýýamymyzyň 321-nji ýylyndaky ilkinji taryhy ýekşenbe kanunyny, soňra bolsa papalyk Rimiň biziň eýýamymyzyň 538-nji ýylyndaky ýekşenbe kanunyny görkezmek bilen, ýakynda geljek Amerikanyň Birleşen Ştatlaryndaky ýekşenbe kanunynyň Amerikanyň Birleşen Ştatlaryny häzirki zaman Rim hökmünde kesgitleýändigini öňe sürýärler; munuň bilen birlikde, Danyýel tarapyndan aýdylan “weýrançylygyň ýigrenji zady” görünende gaçmak hakyndaky Isanyň duýduryşyny hem ýekşenbe kanuny bilen baglanyşdyrmak arkaly özleriniň nädogry ulanylyşyny garyşdyrýarlar. Isa tarapyndan aýdylan “weýrançylygyň ýigrenji zady” ahyrky günlerde iki sany ýekşenbe kanunyna yşarat edýär, emma bu juda başga bir simwolizmdir, çünki ol haýwandan gelen belgiden gaça durmak barada däl-de, gaçmak barada berlen duýduryşdyr. Olaryň nädogry garaýşy ahyrky günlerde iki sany anyk ýekşenbe kanunynyň bardygyny hatda asla nazara hem almaýar.
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains: Let him which is on the housetop not come down to take any thing out of his house: Neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the sabbath day. Matthew 24:15–20.
Şonuň üçin siz pygamber Danyýel tarapyndan aýdylyp, haraba öwren nejisligiň mukaddes ýerde durandygyny gören wagtyňyzda, (okaýan oňa düşünsin:) onda Ýahudyýada bolanlar daglara gaçsynlar; üçegiň üstünde bolan öýünden bir zat almaga aşak düşmesin; meýdanda bolan hem geýimini almaga yzyna dolanmasyn. Şol günlerde göwreli aýallaryň we emdirýänleriň halyna waý! Emma gaçyşyňyzyň gyşda-da, şenbe güni-de bolmazlygy üçin doga ediň. Matta 24:15–20.
“The abomination of desolation, spoken of by Daniel the prophet,” was a sign which Jesus gave to His people that identified when they should flee from the coming destruction of Jerusalem as pagan Rome besieged and thereafter destroyed the sanctuary and city from the year 66 to the year 70 AD.
«Pygamber Danyýel tarapyndan aýdylan weýrançylygyň ýigrenji zady» Isanyň Öz halkyna beren bir alamatydy; bu alamat olaryň butparaz Rimiň Iýerusalimi gabap alyp, soňra biziň eramyzdan soňky 66-njy ýyldan 70-nji ýyla çenli aralykda mukaddes mekany we şäheri weýran eden geljekki harabalygyndan gaçyp çykmaly wagtyny görkezýärdi.
“Jesus declared to the listening disciples the judgments that were to fall upon apostate Israel, and especially the retributive vengeance that would come upon them for their rejection and crucifixion of the Messiah. Unmistakable signs would precede the awful climax. The dreaded hour would come suddenly and swiftly. And the Saviour warned His followers: ‘When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) then let them which be in Judea flee into the mountains.’ Matthew 24:15, 16; Luke 21:20, 21. When the idolatrous standards of the Romans should be set up in the holy ground, which extended some furlongs outside the city walls, then the followers of Christ were to find safety in flight. When the warning sign should be seen, those who would escape must make no delay. . ..
Isa diňleýän şägirtlerine ýüz dönderen Ysraýylyň üstüne geljek höküm-jazalary, aýratyn-da olaryň Mesihi ret edip haça çüýleýändikleri üçin üstlerine injek ar alyjy jeza barada yglan etdi. Elhenç jemlenişden öň ýalňyşsyz alamatlar peýda bolmalydy. Gorkuly sagat duýdansyz hem çalt ýeterdi. Halasgär Öz yzyna eýerijilerine şeýle duýdurdy: «Şonuň üçin hem, pygamber Daniýel arkaly aýdylan haraplygyň ýigrenji zadynyň mukaddes ýerde durandygyny göreniňizde (okaýan düşünsin), onda Ýahudada bolanlar daglara gaçsynlar». Matta 24:15, 16; Luka 21:20, 21. Rimlileriň butparazlyk nyşanlary şäher diwarlarynyň daşyna birnäçe stadia uzalyp gidýän mukaddes ýere dikilende, Mesihiň yzyna eýerijileri halaslygy gaçmakda tapmalydylar. Duýduryş alamaty görünende, gutulmak isleýänler hiç hili gijä galmaly däldiler....
“Not one Christian perished in the destruction of Jerusalem. Christ had given His disciples warning, and all who believed His words watched for the promised sign. . . . Without delay they fled to a place of safety—the city of Pella, in the land of Perea, beyond Jordan.” The Great Controversy, 25, 30.
Iýerusalimiň weýran edilmeginde bir hem Hristian heläk bolmady. Mesih Öz şägirtlerine duýduryş beripdi, Onuň sözlerine iman edenleriň hemmesi wada edilen alamaty garadylar.... Olar hiç gijikdirmän howpsuz bir ýere — Iordandan aňyrda, Pereýanyň ýurdunyň çägindäki Pella şäherine gaçdylar. Beýik Göreş, 25, 30.
As the year 538 approached, the Christians of that era recognized that the church had been corrupted by a compromise with the religion of paganism, and based upon the warning of Christ, and in conjunction with the light given through the apostle Paul’s testimony in 2 Thessalonians chapter two, they fled into the prophetic wilderness of the twelve hundred and sixty years.
538-nji ýyl golaýlaşanda, şol döwrüň mesihçileri butparazlygyň dini bilen ylalaşyga gitmek arkaly ýygnagyň bozulandygyny aňladylar we Mesihiň duýduryşyna, şeýle hem resul Pawlusyň 2 Selanikliler kitabynyň ikinji babyndaky şaýatlygy arkaly berlen nura esaslanyp, bir müň iki ýüz altmyş ýylyň pygamberlik çölüne gaçyp gitdiler.
“But before the coming of Christ, important developments in the religious world, foretold in prophecy, were to take place. The apostle declared: ‘Be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’
Emma Mesihiň gelmezinden öň, pygamberlikde öňden aýdylan dini dünýäde möhüm wakalar bolup geçmelidi. Resul şeýle diýdi: «Ne ruh arkaly, ne söz arkaly, ne-de guýy bizden gelen ýaly hat arkaly aňyňyzdan tiz sarsdyrylyp, howsala düşmäň; güýä Mesihiň güni golaý gelenmişin. Hiç kim sizi hiç hili ýol bilen aldamasyn; çünki ilki dönüklik bolmasa we günä adamy, heläkçilik ogly aýan edilmezden öň, ol gün gelmez; ol garşy çykýar hem-de özüni Hudaý diýlip atlandyrylýan ýa-da sežde edilýän zatlaryň hemmesinden ýokarda beýgeldýär; şeýlelikde, ol Hudaýyň ybadathanasynda Hudaý hökmünde oturyp, özüniň Hudaýdygyny görkezýär.»
“Paul’s words were not to be misinterpreted. It was not to be taught that he, by special revelation, had warned the Thessalonians of the immediate coming of Christ. Such a position would cause confusion of faith; for disappointment often leads to unbelief. The apostle therefore cautioned the brethren to receive no such message as coming from him, and he proceeded to emphasize the fact that the papal power, so clearly described by the prophet Daniel, was yet to rise and wage war against God’s people. Until this power should have performed its deadly and blasphemous work, it would be in vain for the church to look for the coming of their Lord. ‘Remember ye not,’ Paul inquired, ‘that, when I was yet with you, I told you these things?’
Pawlusyň sözlerine nädogry many berilmeli däldi. Oňa aýratyn ylham arkaly Mesihiň derrew geljekdigi barada Pawlusyň Selaniklilere duýduryş berendigi öwredilmeli däldi. Şeýle garaýyş imanyň bulaşyklygyna sebäp bolardy; çünki köplenç lapykeçlik imansyzlyga eltýär. Şonuň üçin resul doganlary özünden gelýän ýaly beýle habary kabul etmezlige duýdurdy we soňra pygamber Daniýel tarapyndan şeýle aýdyň suratlandyrylan papalyk häkimiýetiniň entek ýüze çykyp, Hudaýyň halkyna garşy uruş alyp barjakdygyny nygtamaga dowam etdi. Bu häkimiýet öz heläk ediji we küpürli işini ýerine ýetirýänçä, ýygnagyň öz Rebleriniň gelmegine garaşmagy bihuda bolardy. “Heniz ýanyňyzda bolanymda bu zatlary size aýdandygymy ýatlamaýarsyňyzmy?” diýip, Pawlus sorady.
“Terrible were the trials that were to beset the true church. Even at the time when the apostle was writing, the ‘mystery of iniquity’ had already begun to work. The developments that were to take place in the future were to be ‘after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish.’
“Hakyky ýygnagy gurşap almaly bolan synaglar elhençdi. Hatda resulyň ýazýan döwründe hem “bikanunlygyň syry” eýýäm işläp başlapdy. Geljekde bolup geçmeli ösüşler “Şeýtanyň ähli güýç, alamatlar we ýalan gudratlar bilen, heläk bolýanlarda ähli adalatsyz aldaw bilen edýän işine görä” bolmalydy.”
“Especially solemn is the apostle’s statement regarding those who should refuse to receive ‘the love of the truth.’ ‘For this cause,’ he declared of all who should deliberately reject the messages of truth, ‘God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ Men cannot with impunity reject the warnings that God in mercy sends them. From those who persist in turning from these warnings, God withdraws His Spirit, leaving them to the deceptions that they love.” Acts of the Apostles, 265, 266.
Aýratyn-da, resulyň “hakykatyň söýgüsini” kabul etmekden ýüz öwürjekler baradaky beýanaty örän çynlakaýdyr. “Şeýlelik bilen,” diýip, ol hakykat baradaky habarlary bilkastlaýyn ret etjekleriň hemmesi hakda yglan etdi, “Hudaý olara güýçli azgynlyk iberer, ýalan söze ynansynlar diýip; şeýlelikde, hakykata ynanman, emma adalatsyzlykdan lezzet alanlaryň hemmesi höküm edilsin.” Adamlar Hudaýyň merhemeti bilen iberýän duýduryşlaryny jezasyz ret edip bilmezler. Bu duýduryşlardan ýüz öwürmegini dowam etdirýänlerden Hudaý Öz Ruhuny yzyna alýar-da, olary özleriniň söýýän aldawlaryna taşlaýar.” Acts of the Apostles, 265, 266.
The compromise between paganism and the church was the warning sign that led the Christians of that era to separate from papal Rome, but it should be noted that the light that Paul contributed to Jesus’ warning to flee, is the same passage that William Miller came to understand that “the daily” of the book of Daniel represented pagan Rome. The prophetic relationship between pagan Rome restraining, and then falling away in order for papal Rome to ascend to the throne was a truth that must be understood, for the consequences of not recognizing the prophetic relationship would bring strong delusion upon those who did not love that truth. Sister White addresses the same history:
Butparazlyk bilen ybadathananyň arasyndaky ylalaşyk şol döwrüň mesihçilerini papalyk Rimiň içinden aýrylyp çykmaga alyp baran duýduryş nyşany boldy, ýöne belläp geçmeli zat şudur: Pawlusyň Isanyň gaçmak baradaky duýduryşyna goşan nurunyň özi, William Milleriň Daniel kitabyndaky “gündelik” diýen sözüň butparaz Rimi aňladýandygyna düşünmegine getiren şol bir parçadyr. Butparaz Rimiň saklaýjy bolup durmagy, soňra bolsa papalyk Rimiň tagta çykmagy üçin çekilip gitmegi baradaky pygamberlik gatnaşygy düşünilmeli hakykatdy, çünki şol pygamberlik gatnaşyklaryny ykrar etmezligiň netijeleri bu hakykaty söýmedikleriň üstüne güýçli azaşma getirjekdi. Uýamyz Waýt hem şol bir taryha ýüzlenýär:
“It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.
Yhlasly bolmak isleýänler üçin ruhany lybaslaryna bürelenip, ybadathana girizilen aldawlara we ýigrenji zatlara garşy berk durmak umytsyzlyga ýakyn gazaply göreşi talap etdi. Mukaddes Kitap iman üçin ölçeg hökmünde kabul edilmedi. Dini azatlyk baradaky taglymat bidgat diýlip atlandyryldy, ony goldaýanlar bolsa ýigrenilip, gadagan edildi.
“After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.” The Great Controversy, 45, 46.
“Uzak we agyr çaknyşykdan soň, wepaly azlyk, eger-de mürtede öwrülen ybadathana henizem özüni ýalandan we butparazlykdan azat etmekden ýüz öwürse, onuň bilen ähli birleşigi bozmak kararyna geldi. Olar, Hudaýyň Sözüne boýun bolmak isleýän bolsalar, aýrylyşygyň mutlak zerurlykdygyny gördüler. Olar öz janlary üçin heläk ediji ýalňyşlyklara ýol bermegi-de, çagalarynyň we çagalarynyň çagalarynyň imanyny howp astyna saljak görelde görkezmegi-de batyrgaýlyk bilen ret etdiler. Parahatçylygy we agzybirligi üpjün etmek üçin olar Hudaýa wepalylyga laýyk gelýän islendik ylalaşyga taýýardylar; emma olar parahatçylygyň hatda ýörelgäni gurban etmegiň bahasyna hem juda gymmada düşjekdigini duýdular. Eger agzybirlik diňe hakykaty we dogrulygy eglişik etmegiň üsti bilen gazanylyp bilinýän bolsa, onda tapawut bolsun, hatda uruş hem bolsun.” The Great Controversy, 45, 46.
The prophetic relationship between the United States and the papacy in the last days has been typified, and emphasized, by Paul’s identification of the relationship between pagan and papal Rome leading up to 538 AD. In the triple application of Rome, pagan Rome fulfilled Jesus words identifying the abomination of desolation as a sign to flee, and papal Rome also fulfilled Jesus’ words. Sister White identifies another fulfillment of Christ’s words.
Soňky günlerde Amerikanyň Birleşen Ştatlary bilen papalygyň arasyndaky pygamberlik gatnaşygy, miladynyň 538-nji ýylyna çenli butparaz Rim bilen papalyk Rimiň arasyndaky gatnaşygy Pawlusyň kesgitlemegi arkaly nusgalanyp we aýratyn nygtalyp görkezildi. Rimiň üç esse ulanylyşynda butparaz Rim, harap ediji nejisligi gaçmak üçin alamat hökmünde kesgitlän Isanyň sözlerini ýerine ýetirdi, papalyk Rim hem Isanyň sözlerini ýerine ýetirdi. Waýt uýamyz Mesihiň sözleriniň ýene bir ýerine ýetmesini görkezýär.
“It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.
“Şu wagt indi Hudaýyň halky üçin öz söýgüsini dünýä baglamak ýa-da hazynasyny dünýäde toplamak wagty däldir. Irki şägirtler ýaly, biz hem çöl-beýewan we ýalňyz ýerlerde pena gözlemäge mejbur boljak döwrümiz uzakda däldir. Rim goşunlarynyň Iýerusalime gabaw etmegi Ýahudadaky mesihiler üçin gaçmagyň alamaty bolşy ýaly, biziň milletimiziň papalyk sabadyny ýerine ýetirmegi mejbur edýän permany arkaly häkimiýeti öz eline almagy hem biziň üçin duýduryş bolar. Şonda uly şäherleri terk etmegiň, soňra bolsa daglaryň arasynda çet ýerde ýerleşen ýalňyz öýlere gitmek üçin kiçi şäherleri hem terk etmäge taýýarlyk görmegiň wagty bolar.” Testimonies, 5-nji tom, 464.
For the Christians of Christ’s time period the warning identified when to flee Jerusalem. In the fifth and sixth century the warning for the Christians led them to flee into the wilderness.
Mesihiň döwrüniň mesihçileri üçin bu duýduryş Iýerusalimden haçan gaçmalydygyny görkezdi. Bäşinji we altynjy asyrlarda bolsa, mesihçiler üçin şol duýduryş olaryň çöllüge gaçmagyna getirdi.
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. . .. And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. Revelation 12:6, 15–17.
Soň aýal çölüň içine gaçdy; ol ýerde onuň üçin Hudaý tarapyndan taýýarlanan bir ýer bardy, şol ýerde ony müň iki ýüz altmyş gün bakmalydylar.... Aýala uly bürgüdiň iki ganaty berildi; ol ýylanyň ýüzünden, öz ýerine — çöle uçup barsyn diýip, şol ýerde bir wagt, wagtlar we ýarym wagt dowamynda iýmitlendiriler. Soň ýylanyň aýaly suw joşmasy bilen akdyryp äkitmek üçin, onuň yzyndan agzyndan derýa kimin suw çykardy. Emma ýer aýala kömek etdi; ýer agzyny açyp, aždarhanyň agzyndan çykaran joşmasyny ýuwutdy. Şonda aždarha aýala garşy gazaplandy-da, onuň nesliniň galanlaryna — Hudaýyň tabşyryklaryny berjaý edýänlere we Isa Mesihiň şaýatlygyna eýe bolanlara garşy söweş etmek üçin gitdi. Ylham 12:6, 15–17.
Jesus always illustrates the end of a thing with the beginning of the thing, for He is Alpha and Omega. The warning of the abomination of desolation in the history of papal Rome was recognized when the papal power was recognized as standing in the holy place.
Isa her bir zadyň ahyryny şol zadyň başlangyjy bilen görkezýär, çünki Ol Alfa we Omega’dyr. Papalyk Rimiň taryhynda weýrançylygyň ýigrenji zady baradaky duýduryş, papalyk häkimiýetiniň mukaddes ýerde durýandygy ykrar edilende tanaldy.
The warning is recorded by Matthew, Mark and Luke, and each reference has a slight variation of words. Matthew states, “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place,” and Mark states, “when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not.” Luke states, “when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains.”
Duýduryş Matta, Mark we Luka tarapyndan ýazga geçirilendir, we her bir ýerde sözleriň az-kem üýtgeşik görnüşi bar. Matta şeýle diýýär: “Şonuň üçin siz pygamber Daniýel tarapyndan aýdylan weýrançylygyň ýigrenji zadynyň mukaddes ýerde durandygyny göreniňizde”, Mark bolsa şeýle diýýär: “siz pygamber Daniýel tarapyndan aýdylan weýrançylygyň ýigrenji zadynyň degişli däl ýerde durandygyny göreniňizde”. Luka şeýle diýýär: “siz Iýerusalimiň goşunlar tarapyndan gabalyp alnandygyny göreniňizde, şonda onuň weýrançylygynyň golaýandygyny biliň. Şonda Ýahudadakylara daglara gaçmaga rugsat berilsin.”
All three testimonies apply together. In a more specific application, Luke’s reference of Jerusalem being compassed with armies identifies the warning that when pagan Rome began its siege against Jerusalem in the year 66 AD, that Christians still in Jerusalem were to immediately flee. Matthew’s reference of “the holy place,” corresponds with Paul identifying the “man of sin” who “sitteth in the temple of God, showing himself that he is God,” thus representing the papal fulfillment of the “abomination of desolation.” Mark identifies the abomination of desolation standing where it ought not, and it corresponds to the warning to flee given to Adventism in the last days. Two of the warnings are associated with the command that whoever reads the warning should understand, and they all address a sign that was to inform the Christians of the era to flee.
Üç şaýatlygyň ählisi bilelikde degişli bolýar. Has anyk bir ulanylyşda, Lukanyň Iýerusalimiň goşunlar tarapyndan gabalandygy baradaky salgylanmasy, m.s. 66-njy ýylda butparaz Rim Iýerusalime garşy gabawyny başlan wagty, heniz Iýerusalimde bolan mesihileriň dessine gaçmalydyklary baradaky duýduryşy kesgitleýär. Matta tarapyndan “mukaddes ýer” baradaky salgylanma, Pawlusyň “günä adamy” diýip tanadan, “Taňrynyň ybadathanasynda oturyp, özüni Taňry ýaly görkezýän” şahsy bilen gabat gelýär; şeýlelikde ol “weýrançylykly ýigrenjiň” papalyk taýdan berjaý bolşuny aňladýar. Markos bolsa, “weýrançylykly ýigrenjiň” durmaly däl ýerinde durandygyny kesgitleýär, we bu soňky günlerde Adventizme berlen gaçmak baradaky duýduryş bilen gabat gelýär. Duýduryşlaryň ikisi, duýduryşy okaýan her kimiň düşünmelidigi baradaky buýruk bilen baglanyşyklydyr, we olaryň ählisi şol döwrüň mesihilerini gaçmaga habardar etmelidi bolan bir alamaty beýan edýär.
The false application of a triple application that is misrepresented by those who claim the “robbers of thy people” are the United States, identifies that when the “abomination of desolation” is fulfilled at the Sunday law in the United States, that the Sunday law that then is enforced identifies the United States as Modern Rome, for pagan and papal Rome both previously enforced a Sunday law.
“Öz halkyňyň garakçylary” diýilýänleriň Birleşen Ştatlardygyny öňe sürýänler tarapyndan nädogry görkezilýän üç gatly ulanyşyň ýalan tatbigy, “weýrançylygyň nejisligi” Birleşen Ştatlarda ýekşenbe güni baradaky kanun arkaly ýerine ýetirilende, şol wagt mejbury edilen ýekşenbe güni baradaky kanunyň Birleşen Ştatlary Häzirki zaman Rim hökmünde kesgitleýändigini görkezýär; sebäbi butparaz Rim hem, papalyk Rim hem öňräk ýekşenbe güni baradaky kanuny mejbury edipdi.
The problem with that flawed application is that the Sunday law of pagan Rome took place in the year 321 AD, but pagan Rome’s fulfillment of the “abomination of desolation” was fulfilled in the year 66 AD, 255 years before the Sunday law of 321 AD. So too, the compromise that produced the “man of sin” was already occurring in the time of Paul, who said, “the mystery of iniquity doth already work,” yet the papal Sunday law came over four centuries later. The first two witnesses in a triple application of prophecy establish the characteristics of the third fulfillment of the last days. The “abomination of desolation” in the last days, upon two historical witnesses, and three biblical records of Christ’s words, represents a warning to flee, not the enforcement of a Sunday law.
Şol nädogry ulanylyşyň meselesi şundan ybaratdyr: butparaz Rimiň ýekşenbe kanuny biziň eramyzdan soň 321-nji ýylda güýje girdi, emma butparaz Rimiň “weýrançylygyň ýigrenji zady” baradaky ýerine ýetirişi biziň eramyzdan soň 66-njy ýylda amala aşdy, ýagny b. e. s. 321-nji ýylyň ýekşenbe kanunyndan 255 ýyl öň. Şeýle hem, “günä adamy” ny emele getiren ylalaşyk Pawlusyň döwrüniň özünde eýýäm bolup geçýärdi; ol: “bikanunlygyň syry eýýäm işleýär” diýipdi, ýöne papalyk ýekşenbe kanuny dört asyrdan hem gowrak wagt soň geldi. Pygamberligiň üç esse ulanylyşynda ilkinji iki şaýat soňky günlerdäki üçünji ýerine ýetirişiň aýratynlyklaryny kesgitleýär. Soňky günlerdäki “weýrançylygyň ýigrenji zady”, iki taryhy şaýadyň we Mesihiň sözleriniň Mukaddes Kitapdaky üç ýazgysynyň esasynda, ýekşenbe kanunynyň mejbury berjaý etdirilişini däl-de, gaçyp gutulmak baradaky duýduryşy aňladýar.
In the next article we will break down why the application is flawed in the context of established rules associated with a triple application of prophecy, and why the identification of the Sunday law in the context of the warning given by Christ is a misrepresentation of prophetic history.
Indiki makalada pygamberligiň üç gezek ulanylmagy bilen baglanyşykly berkidilen kadalaryň nukdaýnazaryndan bu ulanylyşyň näme üçin nädogrudygyny, hem-de Mesih tarapyndan berlen duýduryşyň çäginde ýekşenbe kanunynyň kesgitlenmeginiň pygamberlik taryhynyň nädogry görkezilmesi bolup durýandygyny seljereris.
“This compromise between paganism and Christianity resulted in the development of ‘the man of sin’ foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan’s power—a monument of his efforts to seat himself upon the throne to rule the earth according to his will.” The Great Controversy, 50.
Butparazlyk bilen hristiançylygyň arasyndaky bu ylalaşyk pygamberlikde öňünden aýdylyşy ýaly, Hudaýa garşy durýan we özüni Ondan ýokary galdyrýan “günäniň adamsynyň” kemala gelmegine getirdi. Ýalan diniň şol ägirt uly ulgamy Şeýtanyň gudratynyň iň ýokary nusgasydyr — onuň öz erkine görä ýeri dolandyrmak üçin tagta çykyp oturmak ugrundaky tagallalarynyň ýadygärligidir. Uly Göreş, 50.