Verse forty of Daniel eleven is one of the most profound verses in the Bible. It represents the unsealing of the book of Daniel in 1798, 1989 and 2023. The three times the book was unsealed mark the conclusion of a scattering of “seven times.” 1798 marked the conclusion of the twenty-five hundred and twenty years of scattering that began in 723 BC when Assyria carried the northern ten tribes into captivity. 1989 marked the conclusion of 126 years since the rebellion of 1863, when the Seventh-day Adventist Church officially set aside the “seven times” of Leviticus twenty-six. 2023 marked the conclusion of the three and a half days of Revelation eleven’s two witnesses being dead in the street. At the conclusion of the 2,520 years, (the 126 years and the 3½ days—all symbols of the “seven times”) the book of Daniel was unsealed.
Daniel kitabynyň on birinji bapynyň kyrkynjy aýaty Mukaddes Kitapdaky iň çuň manyly aýatlaryň biridir. Ol 1798-nji, 1989-njy we 2023-nji ýyllarda Daniel kitabynyň möhüriniň açylmagyny aňladýar. Kitabyň üç gezek möhüriniň açylmagy “ýedi wagtyň” dargadylyşynyň tamamlanandygyny belleýär. 1798-nji ýyl b.e. öň 723-nji ýylda Assiriýanyň demirgazykdaky on taýpany ýesirlige alyp gitmegi bilen başlanan iki müň bäş ýüz ýigrimi ýyllyk dargadylyşyň tamamlanandygyny görkezdi. 1989-njy ýyl 1863-nji ýyldaky pitneden soň geçen 126 ýylyň tamamlanandygyny görkezdi; şol pitnede Ýedinji Gün Adventistleri Ybadathanasy Lewiler kitabynyň ýigrimi altynjy bapyndaky “ýedi wagty” resmi taýdan bir gyra goýdy. 2023-nji ýyl Ylham kitabynyň on birinji bapyndaky iki şaýadyň köçede öli ýatan üç ýarym gününiň tamamlanandygyny görkezdi. 2,520 ýylyň (126 ýylyň we 3½ günüň — bularyň hemmesi “ýedi wagtyň” nyşanlarydyr) tamamynda Daniel kitabynyň möhüri açyldy.
Sister White informs us that in 1798 it was needful that men be presented with the events connected with the close of probation. When she records this fact, she is identifying parallel histories, for she also represents the message of the last days as the events connected with the close of probation. Speaking of Millerite history she records:
Waýt uýamyz bize 1798-nji ýylda adamlara synag möhletiniň tamamlanmagy bilen baglanyşykly wakalaryň görkezilmeginiň zerurdygyny habar berýär. Ol bu hakykaty beýan edende, ol özara meňzeş taryhlary kesgitleýär, çünki ol ahyrky günleriň habaryny hem synag möhletiniň tamamlanmagy bilen baglanyşykly wakalar hökmünde görkezýär. Millerçiler taryhy barada aýdyp, ol şeýle ýazýar:
“It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.
“Adamlaryň öz howplaryna oýar edilmegi zerurdy; olar synag möhletiniň tamamlanmagy bilen baglanyşykly dabaraly wakalara taýýarlanmaga oýandyrylmalydy.” Beýik Jedel, 310.
Speaking of the last days she records:
Soňky günler barada aýdyp, ol şeýle ýazýar:
“Before His crucifixion the Saviour explained to His disciples that He was to be put to death and to rise again from the tomb, and angels were present to impress His words on minds and hearts. But the disciples were looking for temporal deliverance from the Roman yoke, and they could not tolerate the thought that He in whom all their hopes centered should suffer an ignominious death. The words which they needed to remember were banished from their minds; and when the time of trial came, it found them unprepared. The death of Jesus as fully destroyed their hopes as if He had not forewarned them. So in the prophecies the future is opened before us as plainly as it was opened to the disciples by the words of Christ. The events connected with the close of probation and the work of preparation for the time of trouble, are clearly presented. But multitudes have no more understanding of these important truths than if they had never been revealed. Satan watches to catch away every impression that would make them wise unto salvation, and the time of trouble will find them unready.” The Great Controversy, 595.
“Halasgärlige öň Halasgär Öz şägirtlerine Öziniň öldürilmelidigini we mazardan gaýtadan direljegini düşündirdi, hem-de Onuň sözlerini aňlara we ýüreklere çuňňur ornaşdyrmak üçin perişdeler hem şol ýerde bardy. Emma şägirtler rim boýuntyrygyndan wagtlaýyn halas bolşa garaşýardylar, şonuň üçin-de ähli umytlary özünde jemlenen Şol Biriniň masgaraçylykly ölüme sezewar boljakdygy baradaky pikire çydap bilmediler. Ýatda saklamaly bolan sözler olaryň aňyndan kowuldy; synag wagty gelende bolsa, ol olary taýyn däl ýagdaýda tapdy. Isanyň ölümi, edil Özi öňünden duýdurmadyk ýaly, olaryň umytlaryny bütinleý ýok etdi. Şeýlelikde pygamberliklerde-de geljek bize, edil Mesihiň sözleri arkaly şägirtlere açylyşy ýaly, açyk görkezilýär. Synag möhletiniň ýapylmagy bilen baglanyşykly wakalar we kynçylyk wagtyna taýýarlyk işi aýdyň beýan edilendir. Emma köplük bu möhüm hakykatlara, edil olar hiç haçan aýan edilmedik ýaly, düşünmeýär. Şeýtan adamlary gutulyşa parasatly edip biljek her bir täsiri sogrup almak üçin garawulçylyk edýär, we kynçylyk wagty olary taýynsyz tapar.” The Great Controversy, 595.
The Millerite message was unsealed in 1798 and it presented “the events connected with the close of probation.” When speaking of the last days, she applies the history of the disciples to illustrate the fact that “the events connected with the close of probation” are what make men wise unto salvation, but are not understood. The messages that were unsealed in 1798, 1989 and 2023 were messages that identified the “events connected with the close of probation.”
Millerit habary 1798-nji ýylda açyldy we ol “merhemet synagynyň tamamlanmagy bilen bagly wakalary” beýan etdi. Ol ahyrzaman günleri barada aýdanda, “merhemet synagynyň tamamlanmagy bilen bagly wakalaryň” adamlary gutulyşa akylly edýän, emma düşünilmeýän zatlardygyny görkezmek üçin şägirtleriň taryhyny ulanýar. 1798-nji, 1989-njy we 2023-nji ýyllarda açylan habarlar “merhemet synagynyň tamamlanmagy bilen bagly wakalary” kesgitlän habarlardy.
Verse forty represents a historical line when the book of Daniel is unsealed three times. In 1798 Daniel’s vision of the Ulai River representing chapters seven through nine was unsealed. In 1989 Daniel’s vision of the Hiddekel River representing chapter ten through twelve was unsealed. In 2023 the hidden history of verse forty of Daniel eleven was unsealed.
Kyrkynjy aýat, Danyýel kitabynyň üç gezek möhüriniň aýrylan taryhy çyzygyny aňladýar. 1798-nji ýylda Danyýeliň ýedinji bapdan dokuzynjy bapa çenli bölümleri aňladýan Ulai derýasy baradaky görnüşiniň möhüri aýryldy. 1989-njy ýylda Danyýeliň onunjy bapdan on ikinji bapa çenli bölümleri aňladýan Hiddekel derýasy baradaky görnüşiniň möhüri aýryldy. 2023-nji ýylda Danyýeliň on birinji bapdaky kyrkynjy aýatynyň gizlin taryhy aýan edildi.
The history of verse forty represents 1798 unto the Sunday law of verse forty-one, which is the history of the United States that is also the earth beast of Revelation thirteen, the false prophet of Revelation sixteen and the sixth kingdom of Bible prophecy. The same history represented in verse forty of Daniel eleven is also represented in one verse in the book of Revelation.
Kyrkynjy aýatyň taryhy 1798-nji ýyldan kyrk birinji aýatdaky Ýekşenbe kanunyna çenli bolan döwri aňladýar; bu bolsa Amerikanyň Birleşen Ştatlarynyň taryhydyr, şeýle hem ol Ylham kitaby on üçdäki ýer haýwany, Ylham kitaby on altydaky ýalan pygamber we Mukaddes Kitap pygamberliginiň altynjy patyşalygydyr. Daniýel on birinji bapdaky kyrkynjy aýatda görkezilen şol bir taryh, Ylham kitabynda-da bir aýatda görkezilýär.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.
Men ýeriň içinden çykyp gelýän başga bir ýyrtyjy haýwany gördüm; onuň guzujaga meňzeş iki şahasy bardy, ol bolsa aždarha ýaly gepleýärdi. Ylham 13:11.
This verse, as in verse forty is the history that begins with the Alien and Sedition Acts of 1798 and ends with the Sunday law when the nation speaks as a dragon, a history that begins when papal Rome is taken off the throne and ends when papal Rome is restored to the throne. The history represented by both Revelation 13:11 and Daniel 11:40 begins with the removal of the fifth kingdom of Bible prophecy and ends with the removal of the sixth kingdom of Bible prophecy.
Bu aýat, kyrkynjy aýatdaky ýaly, 1798-nji ýylyň “Alien and Sedition Acts” kanunlary bilen başlanýan hem-de millet aždarha ýaly sözlän wagtyndaky ýekşenbe güni baradaky kanun bilen tamamlanýan taryhdyr; ol papalyk Rimi tagtdan düşürilen pursatyndan başlanýan hem-de papalyk Rimiň täzeden tagta getirilmegi bilen tamamlanýan taryhdyr. Ylham 13:11-de hem-de Daniýel 11:40-da görkezilen bu taryh Mukaddes Kitap pygamberliginiň bäşinji patyşalygynyň aýrylmagy bilen başlanýar we Mukaddes Kitap pygamberliginiň altynjy patyşalygynyň aýrylmagy bilen tamamlanýar.
The “seventy” years which Babylon reigned as the first kingdom of Bible prophecy unto the second kingdom of Bible prophecy represents the history of verse forty from 1798 unto the Sunday law.
Mukaddes Kitabyň pygamberlikleriniň birinji patyşalygy hökmünde Babiliň, Mukaddes Kitap pygamberliginiň ikinji patyşalygyna çenli höküm süren “ýetmiş” ýyly, 1798-den Ýekşenbe kanunyna çenli kyrkynjy aýatyň taryhyny aňladýar.
And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.
Şol günde şeýle bolar: Tir ýetmiş ýyl unudylar, bir patyşanyň günleriniň möçberine görä; ýetmiş ýylyň soňunda bolsa, Tir bir jelep ýaly aýdym aýdyp başlar. Arfa al, şäheri aýlan, eý unudylyp giden jelep; ýakymly saz çal, köp aýdymlar aýt, tä seni ýatlasynlar. Şeýle hem ýetmiş ýylyň soňunda şeýle bolar: Reb Tiri zyýarat eder, ol hem öz hakyna dolanar we ýer ýüzüniň ýüzündäki dünýäniň ähli patyşalyklary bilen zyna eder. Işaýa 23:15–17.
The history of 1798 unto the Sunday law is also the history when the whore of Tyre is forgotten as recorded in Isaiah twenty-three, which expresses the period as “seventy years” and as the “days of one king.” From Nebuchadnezzar to Belshazzar the first kingdom of Bible prophecy reigned, thus typifying the sixth kingdom of Bible prophecy who began as a lamb but ends up speaking as a dragon. Nebuchadnezzar represents a follower of the lamb and Belshazzar a follower of the dragon.
1798-nji ýyldan ýekşenbe kanunyna çenli bolan taryh, şeýle hem Işaýa ýigrimi üçünji bapda ýazga geçirilen Tire jelepçesiniň unudylýan döwrüniň taryhydyr; ol ýerde bu döwür “ýetmiş ýyl” hem-de “bir patyşanyň günleri” hökmünde beýan edilýär. Nebukadnesardan Belşasara çenli Mukaddes Kitap pygamberliginiň ilkinji patyşalygy höküm sürdi; şeýlelikde ol, guzy hökmünde başlap, ahyrynda aždarha ýaly gepleýän Mukaddes Kitap pygamberliginiň altynjy patyşalygynyň nusgasy boldy. Nebukadnesar guzynyň yzyna eýerijini, Belşasar bolsa ажdarhanyň yzyna eýerijini aňladýar.
The history of 1798 unto the Sunday law is also the history of the three angels of Revelation fourteen, beginning with the reformation of the Millerites and ending with the reformation of the one hundred and forty-four thousand. The message of the three angels is the judgment hour message. The Millerites announced the events connected with the opening of the judgment and the one hundred and forty-four thousand announce the events connected with the close of probation.
1798-nji ýyldan başlap Ýekşenbe kanunyna çenli bolan taryh, şeýle hem Ylham kitabynyň on dördünji babyndaky üç perişdäniň taryhydyr; ol Milleritleriň özgertmesi bilen başlap, ýüz kyrk dört müňüň özgertmesi bilen tamamlanýar. Üç perişdäniň habary höküm sagadynyň habarydyr. Milleritler höküm işiniň açylmagy bilen baglanyşykly wakalary yglan etdiler, ýüz kyrk dört müň bolsa synag möhletiniň ýapylmagy bilen baglanyşykly wakalary yglan edýär.
The events connected with the close of probation are portrayed upon internal and external lines of prophecy, and the events take place primarily in the history represented by verse forty of Daniel eleven. The events of verse forty end at the Sunday law in the United States, so the events of the final ingathering of God’s other children who are still in Babylon is not represented in verse forty; still the crisis that then confronts the world has just finished in the United States. Those events represent the judgment upon the United States and the purification of God’s church in advance of the church being lifted up as an ensign.
Synag möhletiniň tamamlanmagy bilen baglanyşykly wakalar pygamberligiň içerki we daşarky ugurlarynda şekillendirilýär, we bu wakalar ilkinji nobatda Daniýel on birinji bapdaky kyrkynjy aýatda görkezilen taryhda bolup geçýär. Kyrkynjy aýatyň wakalary Amerikanyň Birleşen Ştatlarynda Ýekşenbe kanuny bilen tamamlanýar; şonuň üçin heniz hem Babilonda bolan Hudaýyň beýleki çagalarynyň soňky ýygnalyşy bilen baglanyşykly wakalar kyrkynjy aýatda görkezilmeýär; muňa garamazdan, şol wagt dünýäniň ýüzbe-ýüz bolýan krizisi ýaňy Amerikanyň Birleşen Ştatlarynda tamamlanandyr. Ol wakalar Amerikanyň Birleşen Ştatlarynyň üstünden gelýän hökümi we Hudaýyň ybadathanasynyň nyşan hökmünde ýokary galdyrylmagyndan öňürti Onuň ybadathanasynyň arassalanyşyny görkezýär.
The internal events connected with the close of probation identify Christ’s work as High Priest in finishing the mystery of God among His last day people. The external events identify the role of the United States in restoring power to the papacy. The entire history of the United States as the sixth kingdom of Bible prophecy, the entire history of Laodicea occurs during the history represented by verse forty.
Synag möhletiniň tamamlanmagy bilen baglanyşykly içerki wakalar, Hudaýyň syryny ahyrky gün halkynyň arasynda tamamlap barşynda Mesihiň Beýik Ruhany hökmünde alyp barýan gullugyny anyk görkezýär. Daşarky wakalar bolsa, Birleşen Ştatlaryň papalyga güýji gaýtadan dikeltmekdäki ornuny aýan edýär. Birleşen Ştatlaryň Mukaddes Kitap pygamberligindäki altynjy patyşalyk hökmünde tutuş taryhy, Laodikeýanyň tutuş taryhy kyrkynjy aýat bilen şekillendirilen taryhyň dowamynda bolup geçýär.
The internal and external lines within verse forty are represented by the two horns of the earth beast. The horn of Republicanism is the external line and the horn of Protestantism is the internal line. Both lines exist within the history of the sixth kingdom, and at the conclusion of the history of the sixth kingdom God’s judgment is brought upon both the Protestant and Republican horns. The message that identifies the events connected with the close of probation is the message that identifies the events that are brought upon the United States as it fills up its cup of probationary time. The message that identifies the events connected with the close of probation is also the message that identifies the events that are brought upon Seventh-day Adventism as it fills up its cup of probationary time.
Kyrkynjy aýatyň içindäki we daşyndaky çyzyklar ýer haýwanynyň iki şahasy arkaly görkezilýär. Respublikalaşmagyň şahy daşky çyzykdyr, Protestantizmiň şahy bolsa içki çyzykdyr. Iki çyzyk hem altynjy patyşalygyň taryhynyň içinde bar, we altynjy patyşalygyň taryhy tamamlananda, Hudaýyň hökümi hem Protestant, hem-de Respublikaçy şahlaryň üstüne getirilýär. Synag möhletiniň ýapylmagy bilen baglanyşykly wakalary kesgitleýän habar, Amerika Birleşen Ştatlarynyň synag wagtynyň käsesini doldurýarka onuň üstüne getirilýän wakalary hem kesgitleýän habardyr. Synag möhletiniň ýapylmagy bilen baglanyşykly wakalary kesgitleýän habar, şeýle hem Ýedinji Gün Adventizminiň synag wagtynyň käsesini doldurýarka onuň üstüne getirilýän wakalary kesgitleýän habardyr.
Within the history of verse forty there are three times the book of Daniel is unsealed, and each of the three times produces an internal and external line that presents the events connected with the close of probation. Each of the three waymarks is preceded by a scattering of seven times. Verse forty therefore represents the history of 1798 unto the Sunday law, and the prophetic waymarks within that history are the “events connected with the close of probation.” Within the history of verse forty the internal line represents a transition from Philadelphia unto Laodicea at the beginning and a transition from Laodicea to Philadelphia at the ending. The beginning represented a reformatory movement as illustrated by the parable of the ten virgins which typified a reformatory movement at the ending that also fulfilled the parable to the very letter.
Kyrkynjy aýatyň taryhynyň çäginde, Daniel kitabynyň möhri üç gezek açylýar, we şol üç gezegiň hersi synag döwrüniň ýapylmagy bilen baglanyşykly wakalary görkezýän içki we daşky bir çyzygy emele getirýär. Şol üç bellik nokadynyň hersiniň öňünden ýedi gezeklik bir dargama geçýär. Şonuň üçin kyrkynjy aýat 1798-nji ýyldan Ýekşenbe kanunyna çenli bolan taryhy aňladýar, we şol taryhyň içindäki pygamberlik bellik nokatlary “synag döwrüniň ýapylmagy bilen baglanyşykly wakalardyr.” Kyrkynjy aýatyň taryhynyň çäginde, içki çyzyk başynda Filadelfiýadan Laodikiýa geçişi, ahyrynda bolsa Laodikiýadan Filadelfiýa geçişi görkezýär. Başlangyç, on gyzyň tymsaly bilen şekillendirilişi ýaly, bir özgertme hereketini aňladýardy; şol tymsal ahyrda-da bir özgertme hereketini nusgalandyrdy we şol bir wagtda tymsaly iň soňky harpyna çenli ýerine ýetirdi.
The Philadelphian Millerite movement began with a fulfillment of the “seven times” of Leviticus twenty-six in 1798, and then another fulfillment of the “seven times” on October 22, 1844. At least by 1856 both James White and Sister White identified the movement as in a Laodicean condition. In the same year new light on the “seven times” was presented in the official church publication that was never finished. “Seven times” was fulfilled in 1798, and thereafter William Miller discovered the “commencement of the chain of truth” as Sister White called it, and the commencement of the chain of truth was the “seven times.” 1798 was a fulfillment of the “seven times,” thereafter Miller makes his foundational discovery of the “seven times” as the book of Daniel is unsealed. After that October 22, 1844 marks another fulfillment of the “seven times, which is in turn followed by a transition in the movement from Philadelphia unto Laodicea in the same year that new light upon the “seven times” is left unfinished. In 1863 what had been the Millerite Philadelphian movement until 1856 when it transitioned into the Millerite Laodicean movement became an legally registered church, largely under the premises and pressures of the Civil War and protecting the youth of the church. The movement ended in 1863 when it became a church. Seven years prior, in 1856 Laodicea set aside a message of new light upon the very topic which was William Miller’s first prophetic discovery.
Filadelfiýaly Millerçi hereket Lewiler 26-daky “ýedi wagt” pygamberliginiň 1798-nji ýylda amala aşmagy bilen başlandy, soňra bolsa “ýedi wagt” pygamberliginiň ýene bir amala aşmagy 1844-nji ýylyň 22-nji oktýabrynda boldy. Iň bolmanda 1856-njy ýyla çenli Jeýms Uaýt hem-de Waýt uýa bu hereketi Laodikýa ýagdaýynda diýip kesgitlediler. Şol ýylyň özünde “ýedi wagt” baradaky täze nur resmi ybadathana neşirinde öňe sürüldi, emma ol hiç wagt tamamlanylmad. “Ýedi wagt” 1798-nji ýylda amala aşdy, şondan soň Uilýam Miller Waýt uýanyň atlandyryşy ýaly “hakykat zynjyrynyň başlangyjyny” açdy, we hakykat zynjyrynyň başlangyjy “ýedi wagt” boldy. 1798 “ýedi wagt” pygamberliginiň amala aşmagydy; şondan soňra, Danyýel kitaby açylýarka, Miller özüniň düýpli açyşyny — “ýedi wagt”y — edýär. Ondan soň 1844-nji ýylyň 22-nji oktýabry “ýedi wagt” pygamberliginiň ýene bir amala aşmagyny alamatlandyrýar; munuň yzysüre-de şol ýylyň özünde “ýedi wagt” baradaky täze nur tamamlanman galdyrylan mahaly hereket Filadelfiýadan Laodikýa geçiş edýär. 1863-nji ýylda, 1856-njy ýyla çenli Millerçi Filadelfiýa hereketi bolup gelen, soň bolsa Millerçi Laodikýa hereketine öwrülen bu hereket, esasan Graždanlyk urşunyň şertleri we basyşlary hem-de ybadathananyň ýaşlaryny goramak zerurlygy astynda, kanuny taýdan hasaba alnan bir ybadathana öwrüldi. Hereket 1863-nji ýylda, ybadathana öwrülen wagty, tamam boldy. Ondan ýedi ýyl öň, 1856-njy ýylda, Laodikýa Uilýam Milleriň ilkinji pygamberlik açyşy bolan hut şol mesele boýunça gelen täze nur habaryny bir gyra goýdy.
The Millerite movement and the light that is called “the commencement of the chain of truth,” the light of the “seven times” was opened up to the leadership of the Laodicean movement who gradually set aside a desire to uphold the “seven times” and at the end of seven years (“seven times”) in 1863, a new chart and prophetic message is produced without any reference to the “seven times.”
Millerit hereketi hem-de “hakykat zynjyrynyň başlangyjy” diýlip atlandyrylýan ýagtylyk, ýagny “ýedi wagt” baradaky ýagtylyk, Laodikýa hereketiniň ýolbaşçylygyna açyldy; olar bolsa kem-kemden “ýedi wagt” taglymatyny gorap saklamak islegini bir gyra goýdular, we ýedi ýylyň (“ýedi wagt”) ahyrynda, 1863-nji ýylda, “ýedi wagt” barada hiç hili salgylanma bolmazdan, täze bir çyzgy we pygamberlik habary taýýarlandy.
In 1863 the conclusion of Isaiah’s sixty-five year prophecy concluded right where it started, with a civil war between north and south. The issue of slavery in 1863 had been typified by the carrying away of both the northern and southern kingdoms in fulfillment of the “seven times,” and the slavery into which Israel was carried into fitly represented the issues of slavery at the end. 1863 represents the end of the prophetic structure based upon Isaiah’s sixty-five year prophecy.
1863-nji ýylda Işaýanyň altmyş bäş ýyllyk pygamberliginiň tamamlanşy edil başlan ýerinde tamamlandy: demirgazyk bilen günortanyň arasyndaky raýat urşy bilen. 1863-nji ýylda gulçulyk meselesi, “ýedi wagtyň” ýerine ýetmeginde demirgazyk hem-de günorta patyşalyklarynyň ikisiniň-de sürgün edilmegi arkaly nusgalanypdy, hem-de Ysraýylyň alnyp gidilen gulçulygy ahyrdaky gulçulyk meselelerini laýyk biçimde şekillendirýärdi. 1863 ýyl Işaýanyň altmyş bäş ýyllyk pygamberligine esaslanan pygamberlik gurluşynyň soňuny aňladýar.
Thus saith the Lord God, It shall not stand, neither shall it come to pass. For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:7–9.
Şeýle diýýär Hökümdar Reb: Bu bolmaz, amala-da aşmaz. Çünki Siriýanyň başy Damaskdyr, Damaskyň başy bolsa Rezin; altmyş bäş ýylyň içinde Efraýym halk bolmakdan çykarylar, döwlüp dargadylar. Efraýymyň başy Samariýadyr, Samariýanyň başy bolsa Remalýanyň ogludyr. Eger ynanmasaňyz, elbetde berk durup bilmersiňiz. Işaýa 7:7–9.
Rightly understood this prophecy beginning in 742 BC identifies three waymarks within a sixty-five year span. Two of the waymarks identify the starting points of twenty-five hundred and twenty years of captivity and slavery for both the northern and southern kingdoms of Israel. In 742 BC the northern and southern kingdoms were involved in a civil war, and the northern ten tribes had formed an alliance with Syria to invade the southern kingdom of Judah. Nineteen years later in 723 BC the northern ten tribes were carried into slavery by the Assyrians. Forty-six years later in 677 BC the Assyrians captured Manasseh and took him to Babylon. Twenty-five hundred and twenty years after 723 BC arrives at 1798, the time of the end and beginning of verse forty. Forty-six years later the “seven times” against the southern kingdom that began in 677 BC ended in 1844. Nineteen years later in 1863 the prophetic characteristics of 742 BC are represented to the very letter. A civil war between the northern and southern kingdoms is under way in 742 BC and 1863. In 742 BC the prediction given by Isaiah to wicked King Ahaz was concerning the impending enslavement of both the northern and southern kingdoms, and in 1863, the very center point of the Civil War President Lincoln proclaimed the Emancipation Proclamation beginning the process of ending slavery. The warning given to wicked King Ahaz in 742 BC was given in the literal glorious land typifying the message given by Lincoln in the spiritual glorious land.
Dogry düşünilende, miladydan öňki 742-nji ýylda başlaýan bu pygamberlik altmyş bäş ýyllyk bir döwrüň içinde üç sany ýol belgini kesgitleýär. Bu ýol belgileriniň ikisi Ysraýylyň hem demirgazyk, hem-de günorta patyşalyklary üçin iki müň bäş ýüz ýigrimi ýyllyk ýesirlik we gulluk döwrüniň başlangyç nokatlaryny görkezýär. Miladydan öňki 742-nji ýylda demirgazyk we günorta patyşalyklar raýat urşuna gatnaşýardy, hem-de demirgazykdaky on taýpa günortadaky Ýahuda patyşalygyna çozmak üçin Siriýa bilen bileleşik döredipdi. On dokuz ýyl soň, miladydan öňki 723-nji ýylda, demirgazykdaky on taýpa aşurlular tarapyndan gulluga alnyp gidildi. Kyrk alty ýyl soň, miladydan öňki 677-nji ýylda, aşurlular Manasehi tutup, ony Wawilona alyp gitdiler. Miladydan öňki 723-nji ýyldan soň iki müň bäş ýüz ýigrimi ýyl hasaplananda, ahyrzamanyň döwri we kyrkynjy aýatyň başlangyjy bolan 1798-nji ýyla gelinýär. Kyrk alty ýyl soň, miladydan öňki 677-nji ýylda günorta patyşalyga garşy başlanan “ýedi wagt” 1844-nji ýylda tamamlandy. On dokuz ýyl soň, 1863-nji ýylda, miladydan öňki 742-nji ýylyň pygamberlik häsiýetleri iň ownuk jikme-jikligine çenli gaýtadan görkezilýär. Demirgazyk we günorta patyşalyklaryň arasyndaky raýat urşy miladydan öňki 742-nji ýylda hem, 1863-nji ýylda hem dowam edýär. Miladydan öňki 742-nji ýylda Işaýa tarapyndan zalym patyşa Ahaza berlen öňünden aýdylan söz demirgazyk we günorta patyşalyklaryň ikisiniň hem golaýlap gelýän gul edilşi barada bolupdy; 1863-nji ýylda bolsa, Raýat urşunyň hut merkez döwründe Prezident Linkoln gulçulygyň soňlanmagynyň işini başlap, Azatlyk Jarnamasyny yglan etdi. Miladydan öňki 742-nji ýylda zalym patyşa Ahaza berlen duýduryş sözme-söz şöhratly ýurtda berlipdi; bu bolsa ruhy şöhratly ýurtda Linkoln tarapyndan berlen habara nusga bolup durýardy.
Seven years after the messages of the “seven times” by Hiram Edson were published in 1856 Adventism produced the 1863 chart which removed the Millerite teaching of the seven times, thus calling into question multitudes of passages where Ellen White teaches that we are to repeat the messages of the Millerites, and also that we are to defend against those messages being attacked. The same year they became a legally registered church. There is more which can be written about 1863 and its prophetic implications, but what I am here noting is that there are several witnesses, both internal and external that identify the rebellion of 1863, whether it be the rebellion of the external with the southern states, or the rebellion of the internal with the rejection of the first foundational truth. 1863 is one of the events within the history of verse forty that represents a waymark that makes up the “events connected with the close of probation.”
1856-njy ýylda Hiram Edsonyň “ýedi wagt” baradaky habarlary neşir edilenden ýedi ýyl soň, Adventizm 1863-nji ýylyň çyzgysyny döretdi; şol çyzgy bilen Milleritleriň “ýedi wagt” taglymaty aýryldy. Şeýlelikde, Ellen Waýtyň Milleritleriň habarlaryny gaýtalamalydygymyzy, şeýle hem şol habarlara edilýän hüjümlere garşy goragda durmalydygymyzy öwredýän köp sanly parçalar şübhe astyna düşürildi. Şol ýylyň özünde olar kanuny taýdan hasaba alnan ybadathana boldular. 1863-nji ýyl we onuň pygamberlik ähmiýetleri barada ýazyp boljak zatlar mundan hem köpdür, emma meniň bu ýerde belläp geçýän zadym şudur: 1863-nji ýylyň gozgalaňyny görkezýän birnäçe şaýat bar, içerki hem daşarky; ol daşarky gozgalaň bolsun, günorta ştatlar bilen baglanyşykly, ýa-da ilkinji esas goýujy hakykaty ret etmek arkaly ýüze çykan içerki gozgalaň bolsun. 1863-nji ýyl kyrkynjy aýatyň taryhynyň içindäki hadysalaryň biridir we “synag möhletiniň ýapylmagy bilen baglanyşykly wakalary” düzýän ýol belgilerinden birini aňladýar.
1863 aligns with the beginning of forty years in the wilderness for ancient literal Israel. At the end of the forty years Joshua led ancient Israel into the Promised Land and they brought down Jericho and pronounced a curse upon any who would rebuild Jericho. In 1863 the leadership of Laodicean Adventism rebuilt Jericho. 1863 is represented in the beginning and ending of the forty years in the wilderness. 1863 is a prophetic waymark that ties together history of the external and internal lines of verse forty’s history. There is the seventh church, “a church judged” as the word “Laodicea” means, entering into a period represented by an entire generation dying in the wilderness. At the same point, the first Republican president is beginning the work of freeing the slaves, thus typifying the last Republican Presidents who will implement martial law in a period of crisis leading to what inspiration calls “national ruin.”
1863-nji ýyl gadymy göni manydaky Ysraýyl üçin çölde geçen kyrk ýylyň başlangyjyna gabat gelýär. Kyrk ýylyň ahyrynda Ýeşuwa gadymy Ysraýyly Wada Berlen Ýere alyp girdi; olar Ýeriho şährini ýykyldylar we Ýerihony täzeden gurjak her kimiň üstüne nälet yglan etdiler. 1863-nji ýylda Laodikýa Adventizminiň ýolbaşçylygy Ýerihony täzeden gurdy. 1863-nji ýyl çölde geçen kyrk ýylyň hem başlangyjynda, hem ahyrynda görkezilýär. 1863-nji ýyl, kyrkynjy aýatyň taryhynyň daşarky we içki hatarlarynyň taryhyny özara baglanyşdyrýan pygamberlik ýol belgisi bolup durýar. Ýedinji ýygnak bar — “Laodikýa” sözüniň manysy ýaly, “höküm edilen ýygnak” — we ol çölde tutuş bir nesliň ölmegi bilen şekillendirilen döwre girýär. Şol bir pursatda ilkinji Respublikaçy prezident gullary azat etmek işine başlaýar; şeýlelikde ol ruhlandyryşyň “milli weýrançylyk” diýip atlandyrýan zadyňa eltýän krizis döwründe harby ýagdaýy amala aşyrjak soňky Respublikaçy Prezidentleriň öňden görkezmesi bolýar.
In the waymarks of the beginning the waymarks of the end are represented and the events connected with the close of the judgment were typified in the events connected with the opening of the judgment. The rebellion at Kadesh in rejecting the message of Joshua and Caleb at the beginning of the forty years typified the rebellion of Moses’ in striking the Rock at Kadesh at the end of the forty years. 1863 identifies the Sunday law where Laodicea is spewed out of the mouth of the Lord, and where the twenty-five ancient men in Jerusalem are bowing to the sun in Ezekiel chapter eight, and where Shiloh is repeated upon those who trust in the lying words, “the temple of the Lord are we.”
Başlangyjyň ýol belgilerinde ahyryň ýol belgileri şekillendirilýär, we höküm işiniň ýapylşy bilen bagly wakalar höküm işiniň açylyşy bilen bagly wakalarda öňünden nusgalandyrylypdyr. Kyrk ýylyň başynda Ýoşuwanyň we Kalebiň habaryny ret etmek bilen Kadeşdäki gozgalaň, kyrk ýylyň ahyrynda Musanyň Kadeşde Gaýany urmakdaky gozgalaňyny öňünden nusgalandyrdy. 1863-nji ýyl, Laodikiýanyň Rebbiň agzyndan tüýkürilip taşlanýan ýekşenbe kanunyny görkezýär; şeýle hem, Hezekiel kitabynyň sekizinji babynda Iýerusalimdeki ýigrimi bäş garry adamyň güne baş egýän ýerini görkezýär; we “Rebbiň ybadathanasy bizdiris” diýen ýalan sözlere bil baglaýanlaryň üstünde Şilonyň gaýtalanýan ýerini görkezýär.
We will continue this study of Panium in the next article.
Biz Panium baradaky bu öwrenişi indiki makalada dowam etdireris.