In the last article we referenced the following words of Jesus.
Soňky makalada biz Isanyň aşakdaky sözlerine salgylanypdyk.
Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. Matthew 7:15–27.
Goýun eşigine bürenip size gelýän, emma içinden açgöz möjekler bolan galp pygamberlerden ägä boluň. Siz olary miwelerinden tanarsyňyz. Adamlar tikenlerden üzüm, ýa-da gançyrdan injir ýygnarmy? Şeýle hem her bir gowy agaç gowy miwe berýär; emma çüýrük agaç erbet miwe berýär. Gowy agaç erbet miwe berip bilmez, çüýrük agaç hem gowy miwe berip bilmez. Gowy miwe bermeýän her bir agaç kesilip, oda atylýar. Şeýlelikde, siz olary miwelerinden tanarsyňyz. Maňa: «Agam, Agam» diýýänleriň hemmesi asmanyň Patyşalygyna girmez; diňe asmanlarda bolan Atamyň islegini ýerine ýetirýän girer. Şol gün köp adam maňa: «Agam, Agam, biz Seniň adyň bilen pygamberlik etmedikmi? Seniň adyň bilen jynlary kowup çykarmadykmy? Seniň adyň bilen köp gudratly işleri etmedikmi?» diýerler. Şonda Men olara açyk aýdarın: «Men sizi hiç haçan tanamadym; Menden daşlaşyň, eý, kanunsyzlyk edýänler». Şeýlelikde, Meniň bu sözlerimi eşidip, olary ýerine ýetirýän her kim paýhasly adama meňzediler; ol öz öýüni gaýanyň üstünde gurdy. Ýagyş ýagdy, joşgunlar geldi, ýeller öwüsdi we şol öýe urdy; emma ol ýykylyp gaçmady, çünki onuň binýady gaýanyň üstünde goýlupdy. Meniň bu sözlerimi eşidip-de, olary ýerine ýetirmeýän her kim bolsa, öz öýüni çägäniň üstünde guran akylsyz adama meňzediler. Ýagyş ýagdy, joşgunlar geldi, ýeller öwüsdi we şol öýe urdy; ol ýykyldy, onuň ýykylşy hem örän uly boldy. Matta 7:15–27.
The rebellion of 1863 marks the beginning of Laodicean Seventh-day Adventism building a false foundation upon the sand. Sand represents the satanic principle of pluralism, in contrast with the Rock of absolute truth. Absolute truth is established upon two witnesses, and the truths represented upon the two sacred charts of Habakkuk, which Adventism has progressively set aside, are derived from the Bible and confirmed by the Spirit of Prophecy. Those truths are absolute.
1863-nji ýyldaky pitne Laodikeýa ýagdaýyndaky Ýedinji gün adventizminiň gum üstünde galp binýat gurup başlamagynyň başlangyjyny alamatlandyrýar. Gum, mutlak hakykatyň Daşy bilen garşylyklylykda, şeýtany prinsipi bolan plýuralizmi aňladýar. Mutlak hakykat iki şaýadyň üstünde berkidilendir, we adventizmiň kem-kemden bir gapdala goýup gelen Habakkugyň iki mukaddes çyzgysynda görkezilen hakykatlar Mukaddes Kitapdan gelip çykýar hem-de Pygamberlik Ruhy tarapyndan tassyklanýar. Ol hakykatlar mutlakdyr.
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as of little value the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science. ‘Thus saith the Lord: Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ [Jeremiah 6:16.]
Duşman, şu soňky günlerde durup biljek bir halky taýýarlamak işinden doganlarymyzyň we uýalarymyzyň aňlaryny sowmaga çalyşýar. Onuň mekir pelsepeleri akyllary şu sagadyň howplaryndan we borçlaryndan daşlaşdyrmak üçin niýetlenendir. Olar Mesihiň Öz halky üçin Ýohanna bermäge gökden getiren nuruny az gymmatly hasap edýärler. Olar biziň edil öňümizde duran wakalaryň aýratyn üns berilmäge ýeterlik derejede möhüm däldigini öwredýärler. Olar asmandan gelip çykan hakykaty güýjünden gaçyrýarlar we onuň ýerine ýalan ylym berip, Hudaýyň halkyny öz geçmiş tejribesinden mahrum edýärler. “Reb şeýle diýýär: Ýollarda duruň, serediň, köne ýodalary soraň, ýagşy ýol nirede bolsa, onda ýöräň.” [Ýermeýa 6:16.]
“Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for more than fifty years. Men may suppose that they have found a new way, that they can lay a stronger foundation than that which has been laid; but this is a great deception. ‘Other foundation can no man lay than that is laid.’ [1 Corinthians 3:11.] In the past, many have undertaken to build a new faith, to establish new principles; but how long did their building stand? It soon fell; for it was not founded upon the Rock.” Testimonies, volume 8, 296–297.
“Hiç kimse imanımızın temellerini söküp atmaya kalkışmasın,—bu temeller işimizin başlangıcında, Söz’ün dua ile tetkiki ve vahiy aracılığıyla atılmıştır. Biz elli yılı aşkın bir süredir bu temeller üzerine bina etmekteyiz. İnsanlar yeni bir yol bulduklarını, atılmış olan temelden daha sağlam bir temel koyabileceklerini sanabilirler; fakat bu büyük bir aldanıştır. ‘Atılmış olandan başka hiç kimse başka bir temel koyamaz.’ [1. Korintliler 3:11.] Geçmişte birçokları yeni bir iman inşa etmeye, yeni ilkeler tesis etmeye giriştiler; fakat onların binası ne kadar süre ayakta kaldı? Çok geçmeden yıkıldı; çünkü Kaya’nın üzerine kurulmamıştı.” Testimonies, cilt 8, 296–297.
When September 11, 2001 arrived so did the rains of the Holy Spirit.
2001-nji ýylyň 11-nji sentýabry ýetende, Mukaddes Ruhuň ýagşylary hem geldi.
“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 ýagmalydyr. Güýçli bir perişde gökden inmelidir, we tutuş ýer ýüzi onuň şöhraty bilen ýagtyldylmalydyr.” Review and Herald, 1891-nji ýylyň 21-nji apreli.
When the great buildings of New York City were thrown down by a touch from God, the latter rain began to sprinkle. When September 11, 2001 arrived the floodgates of papal principles was released.
Nýu-Ýork şäheriniň beýik binalary Hudaýyň bir degişi bilen ýere ýykylanda, ahyrky ýagmyr sepeläp başlady. 2001-nji ýylyň 11-nji sentýabry gelende, papalyk ýörelgeleriniň sil derwezeleri goýberildi.
“In this time of prevailing iniquity, the Protestant churches that have rejected a ‘Thus saith the Lord,’ will reach a strange pass. They will be converted to the world. In their separation from God, they will seek to make falsehood and apostasy from God the law of the nation. They will work upon the rulers of the land to make laws to restore the lost ascendency of the man of sin, who sits in the temple of God, showing himself that he is God. The Roman Catholic principles will be taken under the protection of the state. The protest of Bible truth will no longer be tolerated by those who have not made the law of God their rule of life.” Review and Herald, December 21, 1897.
“Şu höküm sürýän bikanunlyk döwründe, Reb şeýle diýýär diýen sözi ret eden protestant ybadathanalary geň bir ýagdaýa düşerler. Olar dünýä öwrülerler. Hudadan aýrylyşmaklarynda, olar ýalançylygy we Hudadan ýüz döndermegi ýurduň kanuny etmäge çalşarlar. Olar ýurtdaky häkimlere täsir edip, Hudaýyň ybadathanasynda oturyp, özüni Hudaýdyr diýip görkezýän günä adamsynyň ýitirilen agalygyny dikeltmek üçin kanunlar çykartmaga synanyşarlar. Rim-katolik ýörelgeleri döwletiň goragy astyna alnyp berler. Injil hakykatynyň garşylykly şaýatlygy, Hudaýyň kanunyny durmuşynyň düzgüni etmänler tarapyndan indi çydalyp bilinmez.” Review and Herald, 1897-nji ýylyň 21-nji dekabry.
The Patriot Act marks the beginning of the protection of Roman Catholic principles, that progressively leads to the soon-coming Sunday law. On September 11, 2001 the four winds that represent Islam of the third woe, began to blow.
Patriot Act Rim katolik ýörelgeleriniň goragynyň başlangyjyny alamatlandyrýar; bu gorag bolsa kem-kemden tiz wagtda giriziljek Ýekşenbe kanunyna alyp barýar. 2001-nji ýylyň 11-nji sentýabrynda üçünji hasrata degişli Yslamy aňladýan dört ýel öwüsip başlady.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Perişdeler dört ýeli saklap durýarlar; bu, özüni goýberdirip gutulmaga we bütin ýeriň ýüzüne topulmaga ymtylýan gaharjaň at hökmünde şekillendirilip, ýolunda heläkçiligi we ölümi alyp barýar.
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Ebedi dünýäniň hut bosagasynda uklap ýatmalymy biz? Bizi ysgynsyz, sowuk we öli halda galmalymy? Ah, ybadathanalarymyzyň içinde Hudaýyň Öz halkyna üflenýän Ruhunyň we demynyň bolmagyny nähili-de arzuw edýärin, olar aýaklarynyň üstünde durup ýaşasynlar diýip. Ýoluň dar, derwezäniň hem gysykdygyny görmegimiz gerek. Emma biz şol gysyk derwezeden geçip baranymyzda, onuň giňligi çäksizdir.” Manuscript Releases, volume 20, 217.
The rain, wind, and flood arrived on September 11, 2001 and the Laodicean Seventh-day Adventist church was tested as were the Jews at the baptism of Christ, and as were the Protestants beginning on August 11, 1840. From that point until the rebellious prediction of July 18, 2020, the Laodicean Seventh-day Adventist house progressively fell, just as certainly as the Jew’s temple was pronounced desolate before the cross, and just as the Protestants transitioned unto apostate Protestantism at the first disappointment of April 19, 1844.
Ýagyş, ýel we sil 2001-nji ýylyň 11-nji sentýabrynda geldi we Laodikeýaly Ýedinji gününçi adventist buthanasy, Mesihiň çokundyrylyşy wagtynda ýehudylaryň synalşy ýaly hem-de 1840-njy ýylyň 11-nji awgustyndan başlap protestantlaryň synalşy ýaly synaldy. Şol pursatdan başlap, 2020-nji ýylyň 18-nji iýulyndaky pitneçi öňünden aýdyşa çenli, Laodikeýaly Ýedinji gününçi adventist öýi kem-kemden ýykyldy; edil haça çenli ýehudynyň ybadathanasynyň haraba edilendigi yglan edilişi ýaly we edil protestantlaryň 1844-nji ýylyň 19-njy aprelindäki ilkinji lapykeçlikde imandan dänen protestantçylyga geçişi ýaly.
The Laodicean movement of the third angel then entered into its final testing process, and as with the testing that began on September 11, 2001 the virgins were called to return to the old paths, which were the foundational truths of not only the Millerite movement of the first and second angels, but also the foundational truths of the movement of the third angel.
Üçünji perişdäniň Laodikýa hereketi şondan soň özüniň ahyrky synag döwrüne girdi, we 2001-nji ýylyň 11-nji sentýabrynda başlanan synagda bolşy ýaly, gyzlar diňe bir birinji we ikinji perişdäniň Millerçi hereketiniň däl, eýsem üçünji perişdäniň hereketiniň hem düýpli hakykatlary bolan köne ýollara dolanmaga çagyryldy.
The symbol of the rejection of those foundational truths in the context of the strong delusion is the message Paul recorded in Second Thessalonians. That message is symbolized by “the daily” in the book of Daniel, for it was in the passage of Thessalonians that William Miller came to understand that “the daily” in the book of Daniel represented pagan Rome.
Güýçli aldanşygyň çäginde şol düýpli hakykatlaryň ret edilmeginiň nyşany Pawlusyň Ikinji Selaniklilerde ýazga geçiren habarydyr. Şol habar Daniel kitabynda «gündelik» arkaly nyşanlanýar, sebäbi William Miller hut Selaniklilerdäki şol bölümde Daniel kitabyndaky «gündeligiň» butparaz Rim imperiýasyny aňladýandygyna düşündi.
There have been books penned that address the definition of “the daily” in the book of Daniel. Most are erroneous, though if you wish to review a paper from an Adventist theologian that gets it right, you could locate, The Mystery of the Daily, by John W. Peters. I do not intend to address that element of “the daily,” in this article. There are also other books that cover the history of the “who, what and why” that the false view of “the daily” was ultimately established within Laodicean Seventh-day Adventism.
Danyýl kitabyndaky “gündelik” diýen düşünjäniň kesgitlemesini ele alýan kitaplar ýazyldy. Olaryň köpüsi ýalňyşdyr, emma bu meseläni dogry düşündirýän Adventist ylahyýatçysynyň bir işini gözden geçirmek isleseňiz, John W. Peters tarapyndan ýazylan The Mystery of the Daily atly eseri tapyp bilersiňiz. Men bu makalada “gündelik” meselesiniň şol tarapyna deginmegi maksat edinmeýärin. Mundan başga-da, “gündelik” baradaky ýalan garaýşyň ahyrsoňy Laodikýanyň ýedinji gün Adventizminiň içinde nähili “kim, näme we näme üçin” taryhy bilen ornaşandygyny beýan edýän başga kitaplar hem bar.
The definition of the Hebrew word translated as “the daily”, and the history of rebellion against the foundational truth of “the daily” that began in earnest in 1901, has been repeatedly set forth in Habakkuk’s Tables and also in the recent articles on the book of Daniel.
“gündelik” diýip terjime edilen ýewreý sözüniň kesgitlemesi, hem-de 1901-nji ýylda çynlakaý başlanan “gündelik” baradaky esasy hakykata garşy pitneçilik taryhy, Habakkugyň Tablisalarynda hem-de Daniýel kitabyna degişli soňky makalalarda gaýtalap beýan edildi.
I intend to keep the focus of “the daily” in this article on the prophetic characteristics associated with the symbol of Rome being rejected. Any who genuinely accept the authority of the writings of Ellen White simply need to read the following to know what is the correct understanding of “the daily.”
Men bu makalada “gündelik” meselesiniň ünsi Rim nyşany bilen baglanyşykly pygamberlik häsiýetleriniň ret edilmegine gönükdirilen ýagdaýda saklamagy maksat edinýärin. Ellen Waýtyň ýazgylarynyň ygtyýaryny hakykatdan-da kabul edýän her bir adam “gündelik” düşünjesiniň dogry manysynyň nämedigini bilmek üçin diňe aşakdakylary okamaly.
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
“Şondan soň men ‘Gündelik’ babatda şuny gördüm: ‘gurbanlyk’ sözi adam paýhasy tarapyndan goşulypdyr we ol tekste degişli däldir; hem-de Reb onuň dogry düşünilişini höküm sagady baradaky jarçylygy berenlere berdi. 1844-nji ýyldan öň, agzybirlik bar wagty, diýen ýaly hemmeler ‘Gündelik’ baradaky dogry düşünje boýunça birleşipdiler; emma 1844-nji ýyldan bäri, bulaşyklygyň içinde, başga garaýyşlar kabul edildi, şonuň yzyndan garaňkylyk we bulaşyklyk geldi.” Review and Herald, November 1, 1850.
To reject William Miller’s understanding of “the daily” is to simultaneously reject the authority of the writings of Ellen White, for she saw “that the Lord gave the correct view of it to those who gave the judgment hour cry.” She was also shown that the other views of “the daily” produced “darkness and confusion,” which are not attributes of Christ. Miller recognized “the daily” as pagan Rome when he studied Second Thessalonians.
William Milleriň “gündelik” baradaky düşünjesini ret etmek, şol bir wagtyň özünde Ellen Whiteyň ýazgylarynyň ygtyýaryny hem ret etmekdir; çünki ol “Rebbiň höküm sagadynyň nidasyny yglan edenlere onuň dogry düşünjesini berendigini” gördi. Şeýle hem oňa “gündelik” baradaky beýleki garaýyşlaryň “garaňkylyk we bulaşyklyk” döredýändigi görkezildi, olar bolsa Mesihe mahsus häsiýetler däldir. Miller Ikinji Selaniklileri öwrenende “gündeligi” butparaz Rim hökmünde tanady.
“I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.
“Men okamagy dowam etdim-de, munuň [gündelik] duş gelýän başga bir ýerini diňe Daniýelde tapyp bildim. Soňra men [konkordansiýanyň kömegi bilen] onuň bilen baglanyşykda duran şol sözleri aldym: ‘aýryp almak’; ol gündeligi aýryp alar; ‘gündeligiň aýryp alynjak wagtyndan başlap,’ we ş.m. Men okamaga dowam etdim, tekste hiç bir ýagtylygyň düşmejekdigini oýladym; ahyrsoňy 2 Selanikliler 2:7, 8-e geldim. ‘Çünki bikanunçylygyň syry eýýäm hereket edýär; diňe häzir saklap duran, ol ýoldan aýrylýança saklar, şondan soň bolsa şol zalym aýan bolar,’ we ş.m. Men şol tekste gelenimde, eý, hakykat nähili düşnükli we şöhratly göründi! Ine, ol şol ýerde! Ine, gündelik şol! Häzir bolsa, Pawlusyň ‘häzir saklap duran’ ýa-da päsgel berýän diýip aýdýan zady näme diýmek? ‘Günä adamy’ we ‘zalym’ diýlende, Papalyk göz öňünde tutulýar. Onda Papalygyň aýan bolmagyna päsgel berýän näme? Elbetde, bu Butparazlykdyr; şeýle bolsa, ‘gündelik’ Butparazlygy aňlatmalydyr.’—William Miller, Second Advent Manual, 66-njy sahypa.” Advent Review and Sabbath Herald, 1853-nji ýylyň 6-njy ýanwary.
Ultimately, Laodicean Adventism set aside the correct understanding which was given to Miller and those who gave the judgment hour cry, for apostate Protestantism’s erroneous idea that “the daily” represented Christ’s sanctuary ministry. That understanding is absurd on many levels, but more than being fallacious, it claims that a satanic symbol is a symbol of Christ.
Netijede, Laodikiýaly Adventizm Mileriň we höküm sagadynyň jaryny yglan edenleriň özlerine berlen dogry düşünjäni bir gapdala goýup, «gündelik» Mesihiň mukaddes mekandaky gullugyny aňladýar diýen dinden çykan protestantçylygyň ýalňyş düşünjesini kabul etdi. Bu düşünje köp tarapdan akyla sygmaýan zatdyr, emma ol diňe ýalňyş bolmak bilen çäklenmän, eýsem şeýtana degişli bir nyşanyň Mesihiň nyşanydygyny öňe sürýär.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Şeýlelik bilen, ilkinji nobatda aždarha Şeýtany aňladýan bolsa-da, ikinji derejede ol butparaz Rimiň nyşanydyr.” The Great Controversy, 439.
Miller identified “the daily” as pagan Rome, the dragon, but Laodicean Adventism took the idea from fallen Protestantism that it represents Christ’s heavenly sanctuary ministry. The rejection of Miller’s identification of “the daily” as pagan Rome represents a rejection of a truth which is represented upon both the sacred charts that were a fulfillment of Habakkuk chapter two. It is therefore a rejection of a foundational truth, just as was the rejection of the seven times of Leviticus twenty-six.
Miller “gündeligi” butparaz Rimi, ýagny aždarha diýip kesgitledi, emma Laodikeýa Adventizmi onuň Mesihiň asmandaky mukaddes ýer gullugyny aňladýandygy baradaky pikiri ýykylyp giden Protestantizmden kabul etdi. “Gündeligiň” butparaz Rimidigini aýdýan Milleriň kesgitlemesiniň ret edilmegi, Habakkukyň ikinji babyň berjaý bolmasy bolan iki mukaddes çyzgyda hem görkezilen bir hakykatyň ret edilmegini aňladýar. Şonuň üçin bu, Levililer kitabynyň ýigrimi altynjy babyndaky ýedi wagtyň ret edilişi ýaly, düýpli bir hakykatyň ret edilmegidir.
To reject the truth that “the daily,” represents pagan Rome, is to reject the foundations of Adventism and the authority of the Spirit of Prophecy. Identifying a symbol of Satan as a symbol of Christ is parallel to identifying the work of Christ as the work of Satan.
“gündelik” diýen zadyň butparaz Rimi aňladýandygy baradaky hakykaty inkär etmek — Adventizmiň binýatlaryny hem-de Pygamberlik Ruhunyň ygtyýaryny inkär etmekdir. Şeýtanyň bir nyşanyny Mesihiň nyşany hökmünde tanatmak, Mesihiň işini Şeýtanyň işi hökmünde tanatmaga barabardyr.
“In rejecting Christ the Jewish people committed the unpardonable sin; and by refusing the invitation of mercy, we may commit the same error. We offer insult to the Prince of life, and put Him to shame before the synagogue of Satan and before the heavenly universe when we refuse to listen to His delegated messengers, and instead listen to the agents of Satan, who would draw the soul away from Christ. So long as one does this, he can find no hope or pardon, and he will finally lose all desire to be reconciled to God.” The Desire of Ages, 324.
“Mesihi ret etmek bilen ýehudy halky bagyşlanmaz günäni etdi; rehimdarlygyň çakylygyny ret etmek bilen bolsa, biz hem şol bir ýalňyşlygy edip bileris. Biz ýaşaýşyň Şazadasyna kemsitme ýetirýäris we Onuň ygtyýarly wekillerine gulak asmakdan ýüz öwrüp, onuň ýerine jany Mesihden daşlaşdyrjak Şeýtanyň hyzmatkärlerine gulak asanymyzda, Ony Şeýtanyň sinagogasynyň öňünde-de, asman äleminiň öňünde-de utanja goýýarys. Adam muny edip ýören wagtynda, ol hiç hili umyt ýa-da bagyşlanma tapyp bilmez, ahyrynda bolsa Hudaý bilen ýaraşmaga bolan ähli islegini doly ýitirer.” The Desire of Ages, 324.
When Laodicean Adventism rejected the foundational understanding of “the daily” and the seven times, they not only rejected the authority of the Spirit of Prophecy, and the foundations, but they rejected the work of William Miller, who had been led to his understandings by the angel Gabriel and other angels.
Laodikiýaly Adventizm “gündelik” we ýedi wagtyň düýpli düşünilişini ret edeninde, olar diňe bir Pygamberlik Ruhunyň ygtyýaryny we esaslaryny ret etmän, eýsem öz düşünilişlerine Jabrail perişde we beýleki perişdeler tarapyndan getirilip ugrukdyrylan William Milleriň işini hem ret etdiler.
“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.
“Hudaý Öz perişdesini Mukaddes Kitaba ynanmadyk bir daýhanyň ýüregine täsir etmek, ony pygamberlikleri agtarmaga ýolbaşçylyk etmek üçin iberdi. Hudaýyň perişdeleri şol saýlanan adama gaýtalap bardylar, onuň pikirini ugrukdyrmak we Hudaýyň halky üçin hemişe garaňky bolup gelen pygamberlikleri onuň düşünjesine açmak üçin. Oňa hakykat zynjyrynyň başlangyjy berildi, we ol baglanyşykdan baglanyşyga gözleg etmäge alnyp baryldy; ahyrynda ol Hudaýyň Sözüne haýranlyk we buýsanç bilen garady. Ol ýerde ol hakykatyň kämil bir zynjyryny gördi. Öň ylhamdan mahrum hasap eden şol Söz indi onuň nazarynyň öňünde öz gözelligi we şöhraty bilen açyldy. Ol Mukaddes Ýazgynyň bir böleginiň beýlekisini düşündirýändigini gördi, we haçan-da bir parça onuň düşünjesi üçin ýapyk bolsa, Sözüň başga bir ýerinde ony düşündirýän zady tapdy. Ol Hudaýyň mukaddes Sözüne şatlyk bilen, şeýle hem iň çuň hormat we haýbat bilen garady.” Early Writings, 230.
“His angel” is an expression that identifies the angel Gabriel.
“Onuň perişdesi” diýlen aňlatma Jebraýyl perişdäni görkezýär.
“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.
Perişdäniň: «Men Hudaýyň huzurynda duran Jabraýyl» diýen sözleri onuň asman kazyýetlerinde ýokary hormat-mertebä eýe bolan orny tutýandygyny görkezýär. Ol Danyýele habar bilen gelende: «Bu zatlarda meniň bilen duran başga hiç kim ýokdur, diňe siziň Şazadaňyz Mikaýyl [Mesih] bardyr» diýdi. Danyýel 10:21. Halasgär Ylhamda Jabraýyl barada şeýle diýýär: «Ol muny Öz perişdesi arkaly gulçysy Ýahýa iberip bildirdi». Ylham 1:1.» The Desire of Ages, 99.
The identification of a satanic symbol as a symbol of Christ is not only a parallel to the unpardonable sin, but the unpardonable sin is also associated with the rejection of the messengers who Christ sends. “The daily” then becomes the symbol of the unpardonable sin, and when it is understood that the “chosen one,” William Miller was led to the correct understanding of that truth, and when it was thereafter rejected, it fits directly into Second Thessalonians, which is the very passage of Scripture where Miller made his discovery. To reject that truth, is evidence of not loving the truth, and that rebellion produces a removal of the Holy Spirit and the delivery of the unholy spirit of Satan, which Paul identifies as strong delusion.
Şeýtana degişli bir nyşany Mesihiň nyşany hökmünde tanamak diňe bagyşlanmajak günä bilen bir meňzeşlik bolman, eýsem bagyşlanmajak günä Mesihiň iberýän habarçylaryny ret etmek bilen hem baglanyşyklydyr. Şonda “gündelik” bagyşlanmajak günäniň nyşanyna öwrülýär, we “saýlanan” kişi bolan William Milleriň şol hakykata dogry düşünmäge ýolbaşçylyk edilendigi, soň bolsa onuň ret edilendigi düşünilende, bu ýagdaý göni Ikinji Selanikliler hatyna laýyk gelýär; hut şol Ýazgy bölümi-de Milleriň öz açyşyny eden ýeridir. Şol hakykaty ret etmek, hakykaty söýmezligiň subutnamasydyr, we şol gozgalaň Mukaddes Ruhuň aýrylmagyna hem-de Şeýtanyň haram ruhunyň berilmegine getirýär; muny Pawlus güýçli azaşma diýip atlandyrýar.
Just as “the robbers of thy people”, who “establish the vision”, “the daily” is a symbol of pagan Rome. In the context of Second Thessalonians, Paul teaches that the rejection of the message of chapter two is evidence that those who do so, do not love the truth. Because they do not love the truth represented in the chapter, they receive strong delusion.
Hut edil «halkyňy talan edýänler», «görünişi berkarar edýänler» bolşy ýaly, «gündelik» hem butparaz Riminiň nyşanydyr. Ikinji Selanikliler hatynyň many-mazmunynda, Pawlus ikinji bapdaky habaryň ret edilmeginiň, muny edýänleriň hakykaty söýmeýändiginiň subutnamasydygyny öwredýär. Sebäbi olar bapda beýan edilen hakykaty söýmeýändikleri üçin, güýçli azgynlyga duçar bolýarlar.
All the prophets are addressing the last days, and previous inspired passages in this article identify that the strong delusion arrives upon those who do not love the truth during the outpouring of the Holy Spirit. One class is receiving the oil, and the other class is receiving strong delusion.
Ähli pygamberleriň hemmesi soňky günler barada ýüzlenýärler, we şu makaladaky öňki ylhamly parçalar Mukaddes Ruhuň dökülip berilmegi döwründe hakykaty söýmeýänleriň üstüne güýçli azgynlygyň gelýändigini görkezýär. Bir topar ýag alýar, beýleki topar bolsa güýçli azgynlygy alýar.
The Holy Spirit is poured out during the history when the Holy Spirit is being removed from those who reject the increase of knowledge that is opened up during the two testing periods of the sealing time from September 11, 2001 to the soon-coming Sunday law. Repeating a prior passage:
Mukaddes Ruh, 2001-nji ýylyň 11-nji sentýabryndan ýakynda güýje girjek ýekşenbe kanunyna çenli möhürleniş döwrüniň iki synag döwründe açylyp görkezilen bilim artmasyny ret edýänleriň üstünden Mukaddes Ruhyň aýrylýan şol taryhy döwrüň dowamynda dökülýär. Öňki bir parçany gaýtalap aýdalyň:
“Looking down to the last days, the same infinite power declares, concerning those who ‘received not the love of the truth, that they might be saved,’ ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ As they reject the teachings of His Word, God withdraws His Spirit, and leaves them to the deceptions which they love.” Early Writings, 46.
“Ahyrky günlere nazar salyp, şol bir çäksiz güýç şeýle yglan edýär: ‘halas bolmaklary üçin hakykatyň söýgüsini kabul etmedikler’ hakda, ‘Şonuň üçin Hudaý olara güýçli aldanmany iberer, olar hem ýalana ynansynlar: hakykata ynanman, emma nadogrylykda lezzet tapanlaryň hemmesi höküm edilsin.’ Olar Onuň Sözüniň taglymatlaryny ret edenlerinde, Hudaý Öz Ruhuny yzyna alýar-da, olary özleriniň söýýän aldawlaryna terk edýär.” Early Writings, 46.
Line upon line, Daniel teaches that in the last days, it is the robbers of thy people, (a symbol of Rome) that establishes the vision. The robbers are also represented as “the daily.” Solomon teaches that in the last days those who do not have the vision, perish, which is to be naked. To be made naked is to be a Laodicean, and a Laodicean is a foolish virgin.
Setir üstüne setir, Danyýel soňky günlerde göreni berkarar edýänleriň seniň halkyňyň talaňçylarydygyny (Rimiň nyşany) öwredýär. Talaňçylar «gündelik» hökmünde hem görkezilýär. Süleýman soňky günlerde görşi bolmadyklaryň heläk bolýandygyny, ýagny ýalaňaç bolýandygyny öwredýär. Ýalaňaç edilmek Laodikiýaly bolmakdyr, Laodikiýaly bolsa akylsyz gyzdyr.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“Akylsyz gyzlar tarapyndan şekillendirilen Ybadathananyň ýagdaýy, Laodikeýa ýagdaýy hökmünde hem beýan edilýär.” Review and Herald, 19-njy awgust, 1890.
To be a foolish virgin when the message of the Midnight Cry arrives is to manifest what John records in Revelation chapter sixteen as, “the shame of thy nakedness.” John’s warning in the sixth plague is in relation to the threefold union of the dragon, the beast and the false prophet who, since 1989, are in the process of leading the world to Armageddon.
Ýarygijar ýarygysy baradaky habar gelende akyldan mahrum gyz bolmak, Ýuhannanyň Ylham kitabynyň on altynjy babynda: “ýalaňaçlygyň utanjy” diýip ýazga geçirýän zadyny ýüze çykarmakdyr. Ýuhannanyň altynjy bela baradaky duýduryşy, 1989-njy ýyldan bäri dünýäni Armageddona tarap alyp barmak işiniň içindebolýan aždarha, janawar we ýalan pygamberden ybarat üçtaraplaýyn birleşme bilen baglanyşyklydyr.
Paul’s message in Second Thessalonians is not simply about pagan Rome being represented by Daniel as “the daily,” but the chapter is emphasizing the relationship of pagan Rome to papal Rome. Pagan Rome restrained (withholdeth) the man of sin from coming to the throne of the earth in 538. Once pagan Rome was taken away, then “the mystery of iniquity,” “that wicked” who is the pope of Rome, is revealed. In the chapter Paul is identifying a specific prophetic relationship between pagan and papal Rome. To reject the teaching of the chapter is to reject the truth and receive strong delusion.
Pawlusyň Ikinji Selaniklilere ýazan hatyndaky habary diňe Daniýel tarapyndan “gündelik” hökmünde görkezilen butparaz Rimi hakynda däldir; eýsem bu bap butparaz Rimiň papalyk Rimi bilen bolan gatnaşyklaryny aýratyn nygtaýar. Butparaz Rim 538-nji ýylda günä adamsynyň ýer ýüzüniň tagtyna çykmagyna böwet boldy (saklady). Butparaz Rim aýrylandan soň, “bikanunçylygyň syry”, ýagny Rimiň papasy bolan “ol zalym” aýan edilýär. Bu bapda Pawlus butparaz Rim bilen papalyk Rimiň arasynda aýratyn pygamberlik gatnaşyklaryny görkezýär. Bu bapyň taglymatyny ret etmek hakykaty ret etmek we güýçli azgynlygy kabul etmek diýmekdir.
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 worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:3–12.
Hiç kimse sizi hiçbir suretle aldatmasın; çünkü önce büyük bir sapma gelmedikçe ve günah adamı, mahvın oğlu, açığa çıkarılmadıkça o gün gelmeyecektir. O, Tanrı diye anılan ya da tapınılan her şeye karşı duran ve kendini onların hepsinin üstüne yücelten kimsedir; öyle ki, kendisini Tanrı göstererek Tanrı’nın mabedinde oturur. Ben daha yanınızdayken size bunları söylediğimi hatırlamıyor musunuz? Ve şimdi onu kendi vaktinde açığa çıkarılabilmesi için neyin engellediğini biliyorsunuz. Çünkü fesadın sırrı şimdiden işlemektedir; ancak şimdi engel olan, ortadan kaldırılıncaya dek engellemeye devam edecektir. Ve o zaman o Kötü açığa çıkarılacaktır; Rab onu ağzının soluğuyla yok edecek ve gelişinin parıltısıyla ortadan kaldıracaktır. O kişinin gelişi, Şeytan’ın etkinliğine göre, her türlü kudret, alametler ve yalancı harikalarla, ve mahvolanlarda haksızlığın her türlü aldatıcılığıyla olacaktır; çünkü kurtulabilmeleri için gerçeğin sevgisini kabul etmediler. Ve bunun için Tanrı onlara kuvvetli bir aldanış gönderecektir ki, yalana inansınlar; öyle ki, gerçeğe iman etmeyip haksızlıktan zevk alanların hepsi mahkûm olsun. 2 Selanikliler 2:3–12.
Why are these last-day people “damned?” Why are they sent “strong delusion?” Why do they “perish” and thus reveal the shame of their nakedness? The passage states it is because they do not love the truth, and the truth set forth in the chapter identifies that pagan Rome, the fourth kingdom of Bible prophecy, would prevent papal Rome, the fifth kingdom of Bible prophecy, from ascending to the throne until paganism was taken away.
Näme üçin bu soňky günleriň adamlary “näletlenýär?” Näme üçin olaryň üstüne “güýçli azgynçylyk” iberilýär? Näme üçin olar “heläk bolýarlar” we şeýlelikde özleriniň ýalaňaçlygynyň utanjyny paş edýärler? Bu bölekde aýdylmagyna görä, munuň sebäbi olaryň hakykaty söýmeýändikleridir; we bapda beýan edilen hakykat şony görkezýär: Mukaddes Kitabyň pygamberlikdäki dördünji patyşalygy bolan butparaz Rim, butparazlyk aýrylýança, Mukaddes Kitabyň pygamberlikdäki bäşinji patyşalygy bolan papalyk Rimiň tagta çykmagyna päsgel bererdi.
The relationship between pagan and papal Rome that is identified in the chapter is also identified by John with the relationship of the church of Pergamos and the church of Thyatira. Pergamos aligns with pagan Rome and Thyatira is papal Rome. Paul and John provide two witnesses of the relationship of the two powers, as does the book of Daniel.
Bölümde görkezilen butparaz Rim bilen papalyk Riminiň arasyndaky gatnaşyk, Ýahýa tarapyndan Pergam ybadathanasy bilen Týatira ybadathanasynyň arasyndaky gatnaşyk arkaly hem görkezilýär. Pergam butparaz Rim bilen gabat gelýär, Týatira bolsa papalyk Rimdir. Pawlus bilen Ýahýa, şeýle hem Danyýel kitaby ýaly, bu iki güýjüň arasyndaky gatnaşyga iki şaýat berýär.
In the book of Daniel, the relationship of pagan Rome with papal Rome is repeatedly set forth. In Daniel two, it is represented by the mixture of iron with miry clay. In Daniel seven both pagan and papal Rome are the “diverse” kingdoms, and though Daniel two illustrates the two powers as a mixture, chapter seven identifies that the papal power proceeds out of the ten horned kingdom of pagan Rome. In Daniel eight the little horn of verses nine through twelve is Rome in both its phases. Verses nine and eleven are the little horn in the masculine tense, thus identifying pagan Rome, and verses ten and twelve are the little horn in the feminine tense, thus identifying papal Rome.
Danyýl kitabynda butparaz Rimiň papaçylyk Rimi bilen gatnaşygy gaýtalanyp beýan edilýär. Danyýlyň ikinji babynda ol demir bilen palçygyň garyndysy arkaly görkezilýär. Danyýlyň ýedinji babynda hem butparaz Rim, hem-de papaçylyk Rimi “tapawutly” patyşalyklardyr; Danyýlyň ikinji baby bu iki güýji garyndy hökmünde şekillendirýän bolsa-da, ýedinji bap papaçylyk häkimiýetiniň butparaz Rimiň on şahaly patyşalygyndan çykýandygyny kesgitleýär. Danyýlyň sekizinji babynda dokuzynjy aýatdan on ikinji aýada çenli bolan kiçi şah iki döwründe-de Rimdir. Dokuzynjy we on birinji aýatlar kiçi şahy erkeksi jynsda beýan edýär, şeýlelikde butparaz Rimi kesgitleýär; onunjy we on ikinji aýatlar bolsa kiçi şahy aýallyk jynsda beýan edýär, şeýlelikde papaçylyk Rimi kesgitleýär.
In Daniel chapter eight, verse thirteen, pagan and papal Rome are portrayed as two desolating powers. Pagan Rome is “the daily” desolating power, and papal Rome is the transgression desolating power. In chapter eleven, verse thirty-one “the daily” desolating power of pagan Rome places the abomination desolating power, which is the papal power. In chapter twelve, verse eleven “the daily” desolating power of pagan Rome is removed in order to set up the abomination desolating power of the papacy.
Danyýl kitabynyň sekizinji babynda, on üçünji aýatda, butparaz Rim bilen papalyk Rim iki weýran ediji güýç hökmünde görkezilýär. Butparaz Rim “gündelik” weýran ediji güýçdir, papalyk Rim bolsa weýran edýän hyýanatdyr. On birinji babyň otuz birinji aýatynda butparaz Rimiň “gündelik” weýran ediji güýji papalyk güýç bolan weýran ediji ýigrenji zady ornaşdyrýar. On ikinji babyň on birinji aýatynda bolsa papalygyň weýran ediji ýigrenji zadyny dikeltmek üçin butparaz Rimiň “gündelik” weýran ediji güýji aýrylýar.
The relationship of the two desolating powers of Rome is a primary theme of the books of Daniel and Revelation, and that relationship is what Paul identifies as the truth that must be loved if a person will shun the strong delusion that is produced by believing a lie. God is never redundant, and each representation of the relationship of pagan Rome with papal Rome provides its own special testimony upon the subject, but to reject the symbol of Rome in the last days, is to reject the latter rain and receive strong delusion in its place. It is to be forever identified as a naked Laodicean.
Rimiň weýran ediji iki güýjüniň arasyndaky gatnaşyk Daniel we Ylham kitaplarynyň esasy mowzugydyr, we şol gatnaşyk Pawlusyň bir adamyň ýalana ynanmak arkaly döreýän güýçli aldawa duçar bolmazlygy üçin söýmeli hakykaty hökmünde görkezýän zadydyr. Hudaý hiç wagt gaýtalama etmeýär, we butparaz Rimiň papalyk Rim bilen gatnaşygynyň her bir beýany bu mesele barada özüne mahsus aýratyn şaýatlygy berýär; emma ahyrky günlerde Rimiň nyşanyny ret etmek, soňky ýagşyň ret edilmegi we onuň ýerine güýçli aldawyň kabul edilmegidir. Bu, ebedilik ýalaňaç Laodikýaly hökmünde tanalmagy aňladýar.
The Laodicean Adventist historians, though manifesting no sacred respect for the role and work of William Miller, do identify that it was his recognition of the relationship of pagan and papal Rome that was the prophetic structure which he built “all” of his prophetic applications. Gabriel and the other angels led Miller to understand the relationship of pagan and papal Rome, but in his history, he did not see Rome as a threefold entity consisting of the dragon, the beast and the false prophet.
Laodikeyaly Adwentist taryhçylary, William Milleriň ornuna we işine hiç hili mukaddes hormat görkezmeseler-de, onuň bütin pygamberlik ulanyşlaryny guran pygamberlik gurluşynyň butparaz Rim bilen papalyk Rimiň arasyndaky gatnaşygy ykrar etmegidigini belläp geçýärler. Jebraýyl we beýleki perişdeler Millere butparaz Rim bilen papalyk Rimiň arasyndaky gatnaşyga düşünmäge ýol görkezdiler, emma öz taryhynda ol Rimi aždarha, haýwan we ýalançy pygamberden ybarat üç esse bir birlik hökmünde görmedi.
In his time the United States had not yet begun its role as the false prophet, for the Protestants of the United States did not become the daughters of Rome until 1844, and the foundational work of Miller had already been located upon the 1843 chart which was produced in May of 1842.
Onuň döwründe Amerikanyň Birleşen Ştatlary entek ýalan pygamber hökmünde öz wezipesine başlamandy, çünki Amerikanyň Birleşen Ştatlarynyň protestantlary 1844-nji ýyla çenli Rimiň gyzlaryna öwrülmändiler, Milleriň düýpli işi bolsa eýýäm 1842-nji ýylyň maýynda taýýarlanan 1843-nji ýylyň çyzgysynda ýerleşdirilipdi.
In 1989 the last six verses of Daniel chapter eleven were unsealed, and the messenger for that period of time recognized that there were three powers whose prophetic activities ran through verses forty to forty-five of chapter eleven. The king of the south in verse forty is the dragon power, the king of the north is the papal power who had been delivered its deadly wound in the beginning of the verse in 1798, at the hands of the dragon power of Napoleonic France. In the verse the papal power begins the work of healing its deadly wound. In 1989 the king of the north retaliates against the dragon power of the Soviet Union, who had then become the king of the south. When the beast of Catholicism retaliated against the Soviet Union it came with the proxy army of the United States, the false prophet of Revelation chapter sixteen. The dragon king of the south, the beast king of the north and the false prophet of chariots, horsemen and ships are all illustrated in verse forty, and the prophetic line ends in verse forty-five, when the papal power “comes to his end with none to help.”
1989-njy ýylda Daniýel kitabynyň on birinji babyndaky soňky alty aýat açyldy, we şol döwrüň habarchysy on birinji babyň kyrkynjy aýatyndan kyrk bäşinji aýatyna çenli pygamberlik işleriniň içinden geçýän üç güýjüň bardygyny tanady. Kyrkynjy aýatdaky günortanyň patyşasy aagondarha güýjüdir; demirgazygyň patyşasy bolsa, aýatyň başynda, 1798-nji ýylda, Napoleonçylyk Fransiýanyň aagondarha güýjüniň eli bilen ölümli ýarasy urulan papalyk güýjüdir. Bu aýatda papalyk güýji özüniň ölümli ýarasyny bejermek işine başlaýar. 1989-njy ýylda demirgazygyň patyşasy şol wagt günortanyň patyşasy bolan Sowet Soýuzynyň aagondarha güýjüne garşy jogap hüjümini edýär. Katolisizmiň wagşy haýwany Sowet Soýuzyna garşy jogap hüjümini edeninde, ol Ylham kitabynyň on altynjy babyndaky ýalan pygamber bolan Amerikanyň Birleşen Ştatlarynyň wekil goşuny bilen geldi. Günortanyň patyşasy bolan aagondarha, demirgazygyň patyşasy bolan wagşy haýwan, hem-de arabalaryň, atlylaryň we gämileriň ýalan pygamberi bary kyrkynjy aýatda şekillendirilendir, we pygamberlik çyzygy kyrk bäşinji aýatda, papalyk güýjüniň “öz ahyryna gelip, oňa kömek etjek hiç kimsäniň bolmaýan” wagtynda tamamlanýar.
Armageddon, in Revelation sixteen is a symbolic geographical area identifying the rebellion of mankind that precedes the return of Christ. Armageddon is a symbol of the word is made from two words, “Har” meaning mountain, and “Megiddo,” which is the valley of Jezreel. The fact that John combined a mountain with Megiddo, when Megiddo is a valley, informs the student of prophecy that Armageddon is a symbol, which contains a geographical reference, for there is no mountain in the valley of Jezreel.
Ylhamlar kitabynyň on altynjy babyndaky Armageddon, Mesihiň gaýdyp gelmeginiň öňüsyrasynda adamzadyň gozgalaňyny görkezýän alamatly geografik sebitdir. Armageddon bir alamatdyr; bu söz iki sözden düzülen: “Har”, ýagny dag, we “Megiddo”, ýagny Ýezreel jülgesi. Ýahýanyň Megiddony jülge bolandygyna garamazdan ony dag bilen birleşdirmegi, pygamberligi öwrenýäne Armageddonyň geografik salgylanmany öz içine alýan bir alamatdygyny bildirýär; sebäbi Ýezreel jülgesinde hiç hili dag ýokdur.
The Jezreel Valley is situated between the three seas (Mediterranean Sea, Sea of Galilee, and Dead Sea) and Jerusalem. It is relatively central in northern Israel, with these three bodies of water and Jerusalem located around it in different directions. Verse forty-five of Daniel eleven is where the king of the north comes to his end with none to help, and the verse identifies his geographical end as between the seas and the glorious holy mountain of Jerusalem. Verse forty of Daniel eleven introduces the three powers that are the subjects of the healing of the deadly wound of the papal power and its ultimate end.
Ýizreel jülgesi üç deňziň (Ortaýer deňzi, Galileýa deňzi we Öli deňiz) hem-de Iýerusalimiň arasynda ýerleşýär. Ol Ysraýylyň demirgazygynda göräýmäge merkezi ýerde bolup, bu üç suw giňişligi we Iýerusalim onuň töwereginde dürli ugurlarda ýerleşendir. Danyýel on biriň kyrk bäşinji aýatynda demirgazygyň patyşasynyň öz ahyryna gelip, oňa ýardam etjek hiç kimiň bolmajakdygy beýan edilýär; aýat onuň geografik ahyryny deňizleriň we şöhratly mukaddes dag bolan Iýerusalimiň arasynda diýip görkezýär. Danyýel on biriň kyrkynjy aýaty papalyk häkimiýetiniň ölüm getiriji ýarasynyň sagaldylmagynyň we onuň ahyrky soňunyň temasy bolan üç güýji tanyşdyrýar.
The first phrase of the verses identifies the time of the end in 1798, when the papacy received its deadly wound and verse forty-five identifies its permanent deadly wound. The prophetic history between the first and last death of the papal power identifies the rebellion of mankind as they restore the ascendancy of the papal power, when its deadly wound is healed in advance of the papal power’s ultimate demise. The six verses bear the signature of truth, for the beginning and end are both the death of the papal power, and the middle verses are the rebellion of mankind as the first deadly wound is healed.
Aýatlaryň ilkinji jümlesi ahyrzaman döwrüni 1798-nji ýylda görkezýär; şol wagt papalyk öz ölümli ýarasyny aldy, kyrk bäşinji aýat bolsa onuň hemişelik ölümli ýarasyny görkezýär. Papalyk häkimiýetiniň ilkinji we soňky ölüminiň arasyndaky pygamberlik taryhy, adamzadyň gozgalaňyny ýüze çykarýar; olar papalyk häkimiýetiniň agalygyny täzeden dikeldýärler, şonda onuň ölümli ýarasy papalyk häkimiýetiniň iň soňky heläkçiliginden öň sagalýar. Alty aýat hakykatyň möhürini göterýär, çünki başlangyç bilen ahyr hem papalyk häkimiýetiniň ölümidir, ortaky aýatlar bolsa ilkinji ölümli ýaranyň sagaldylyşy mahalynda adamzadyň gozgalaňydyr.
Miller was given light from heavenly angels upon the relation of pagan and papal Rome. The key for Miller’s understanding of the prophetic model, which he employed for all of his prophetic applications, was “the daily” in Second Thessalonians. “The daily” in that chapter is pagan Rome, which is what established the vision that William Miller came to understand, for it is Rome, the robbers of thy people in verse fourteen of chapter eleven, that establishes the vision.
Miller asman perişdeler tarapyndan butparaz Rim bilen papalyk Rimiň arasyndaky gatnaşyga degişli nur bilen üpjün edildi. Milleriň ähli pygamberlik ulanylyşlarynda peýdalanan pygamberlik nusgasyna düşünmeginiň açary Ikinji Selaniklilerdäki “gündelik” boldy. Şol bapdaky “gündelik” butparaz Rimdir; William Milleriň düşünmäge gelen görnüşini hut şol berkarar etdi, çünki on birinji babyň on dördünji aýatyndaky “seniň halkyňyň talaňçylary” bolan Rim görnüşi berkarar edýär.
The messenger raised up to understand the increase of knowledge in 1989 came to understand the threefold nature of Rome. Miller was the messenger of the first and second angels, and he understood the first and second manifestations of Rome to establish the vision he presented to the world. The messenger of the third angel came to understand all three manifestations of Rome in order to establish the vision he was given to proclaim to the world.
1989-njy ýylda bilimiň artmagyny düşünmek üçin galdyrylan habarçy Rimiň üç görnüşli tebigatyna düşündi. Miller birinji we ikinji perişdeleriň habarçysydy, hem-de ol dünýä hödürlän görüşüni esaslandyrmak üçin Rimiň birinji we ikinji ýüze çykyşlaryna düşündi. Üçünji perişdäniň habarçysy bolsa dünýä yglan etmek üçin özüne berlen görüşüni esaslandyrmak maksady bilen Rimiň ähli üç ýüze çykyşyna düşündi.
The first manifestation of Rome was pagan Rome. Out of pagan Rome came papal Rome, the second manifestation. Out of the first two manifestations came modern Rome, the threefold alliance of the dragon, the beast and false prophet.
Rimiň ilkinji ýüze çykyşy butparaz Rim boldy. Butparaz Rimden ikinji ýüze çykyş bolan papalyk Rimi geldi. Ilkinji iki ýüze çykyşdan döwrebap Rim, ýagny aždarha, wagşy haýwan we ýalan pygamberiň üçtaraplaýyn birleşigi döredi.
We will continue the line of the controversy of “the daily” in Advent history in the next article.
Biz indiki makalada Advent taryhyndaky “gündelik” baradaky jedeliň ugruny dowam etdireris.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
Daşky görnüşiň astyny görýän, ähli adamlaryň ýüreklerini okaýan Zat uly ýagtylyk alanlar barada şeýle diýýär: “Olar özleriniň ahlak we ruhy ýagdaýy sebäpli ne gynanýarlar, ne-de haýran galýarlar.” Hawa, olar öz ýollaryny saýlap aldylar, olaryň jany bolsa öz ýigrenji işlerinden lezzet alýar. “Meniň hem olara azgynlyklaryny saýlap berjekdigim, gorkýan zatlaryny olaryň başyna getirjekdigim bardyr; çünki Men çagyranymda, hiç kim jogap bermedi; Men sözlänimde, olar gulak asmadylar; eýsem, olar Meniň gözümde ýamanlyk etdiler we Meniň hoşal bolmadyk zadymy saýladylar.” “Hudaý olara güýçli azgynlyk iberer, şonuň üçin olar ýalana ynanarlar”, çünki “halas bolmaklary üçin hakykatyň söýgüsini kabul etmediler”, “ýöne nädogrulykdan lezzet aldylar.” Işaýa 66:3, 4; 2 Selanikliler 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’
Asmandaky Mugallym şeýle sorag berdi: «Özüňizi dogry binýadyň üstünde gurýarsyňyz we Hudaý işleriňizi kabul edýär diýip görkezme berýän mahalyňyz, hakykatda bolsa köp zatlary dünýä syýasatyna görä amala aşyryp, Ýehowa garşy günä edýärkäňiz, akyly aldap biljek mundan-da güýçli nähili bir azdyrma bolup biler? Eý, bu nähili uly bir aldawdyr, akyllary öz erkine tabyn edýän nähili özüne çekiji bir azdyrmadyr: haçan-da bir wagtlar hakykaty tanap bilen adamlar takwalygyň ruhuny we güýjüni däl-de, diňe onuň daşky görnüşini şolar bilen çalşyranlarynda; haçan-da olar özlerini baý, mal-mülki artan we hiç zada mätäç däl hasap edenlerinde, hakykatda bolsa ähli zada mätäçdirler.»
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
“Hudaý Öz eşiklerini teginsiz päk saklaýan wepaly gullaryna bolan garaýşyny üýtgetmedi. Emma köpler: «Parahatçylyk we amanlyk» diýip gygyryşýarlar, şol wagt bolsa olaryň üstüne duýdansyz heläkçilik gelýär. Çynlakaý toba bolmasa, adamlar ýüreklerini boýun alma arkaly peseltmeseler we hakykaty Isada nähili bolsa, şonuň ýaly kabul etmeseler, olar hiç haçan asmana girmezler. Haçan-da aramyzda saplanma bolup geçse, biz indi özümizi baý, mal-mülkden doly, hiç zada mätäç däl diýip öwünip, rahatlykda arkaýyn oturmaris.”
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.
“Kim hakykat bilen şeýle diýip biler: ‘Biziň altynymyz otda synalypdyr; biziň egin-eşiklerimiz dünýä tarapyndan tegmillenmedikdir’?” Men biziň Mugallymymyzyň özüni dogruçyllyk diýlip atlandyrylýan egin-eşiklere yşarat edýändigini gördüm. Olary sypyryp aýryp, aşagyndaky hapalygy äşgär etdi. Soňra Ol maňa şeýle diýdi: “Olaryň öz hapalygyny we häsiýetleriniň çüýremegini nädip görkezme üçin ýapyp goýandyklaryny görmeýärsiňmi? ‘Wepadarlykly şäher nädip jelep boldy!’ Atamyň öýi söwda öýüne, ylahy huzuryň hem şöhratyň terk eden ýerine öwrüldi! Şol sebäpli gowşaklyk bar, we güýç ýetmezçilik edýär.” Testimonies, 8-nji tom, 249, 250.