The subject of the sanctuary was the “key” that unlocked the disappointment of October 22, 1844 at the beginning of the third angel’s message, and it is the subject of the disappointment that is the “key” to unlock the sanctuary message of the temple test at the end of the third angel.
Mukaddes ýer baradaky tema üçünji perişdäniň habarynyň başynda, 1844-nji ýylyň 22-nji oktýabryndaky lapykeçligi açan “açar” boldy; lapykeçlik baradaky tema bolsa üçünji perişdäniň ahyryndaky ybadathana synagynyň mukaddes ýer habaryny açýan “açardyr”.
And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:19.
Men saňa Gökleriň Patyşalygynyň açarlaryny bererin; ýer ýüzünde näme baglasaň, ol gökde hem baglanan bolar; ýer ýüzünde näme çözseň, ol gökde hem çözülen bolar. Matta 16:19.
The fact that September 11, 2001 is understood as “9/11” in agreement with “911” being the symbol of an emergency call in the United States, was designed by the One who designed all things. Understanding the disappointment of July 18, 2020 is what allows the movement of the one hundred and forty-four thousand to be recognized as such; but only by those who wish to see that Jesus represents the spiritual with the natural today no differently than He did two thousand years ago. “20/20” vision is the best you can have, and the disappointment of 2020 is the waymark that allows the temple to be recognized in the prophetic history of the ten virgins.
2001-nji ýylyň 11-nji sentýabrynyň Amerikanyň Birleşen Ştatlarynda gyssagly jaňyň nyşany bolan “911” bilen laýyklykda “9/11” hökmünde düşünilýändigi, ähli zatlary tertiplän Şol Biriniň niýeti boýunça düzülendir. 2020-nji ýylyň 18-nji iýulyndaky lapykeçlige düşünmek, ýüz kyrk dört müňüň hereketiniň hut şonuň özi hökmünde tanalmagyna mümkinçilik berýär; emma diňe Isanyň şu gün hem, iki müň ýyl öň bolşy ýaly, ruhany zady tebigy zat arkaly görkezýändigini görmek isleýänler tarapyndan. “20/20” görüş — eýe bolup boljak iň gowy görüşdir, we 2020-nji ýylyň lapykeçligi on gyzyň pygamberlik taryhynda ybadathananyň tanalmagyna mümkinçilik berýän ýol belgüsidir.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
Matta 25-däki on gyz hakyndaky tymsal hem Adventist halkynyň tejribesini görkezýär. Beýik Göreş, 393.
Twenty 20 vision is even better when combined with the hindsight represented by the foundational truths. Paul teaches that “the spirits of the prophets are subject to the spirits of the prophets,” and Matthew’s virgins are therefore the same virgins that John identifies as the one hundred and forty-four thousand, and John identifies them as virgins in—Revelation 144.
Esas hakykatlar arkaly aňladylýan yza serediş bilen birleşdirilende, ýigrimi-ýigrimi görüş has-da gowudyr. Paul “pygamberleriň ruhlary pygamberleriň ruhlaryna tabyndyr” diýip öwredýär; şonuň üçin-de Matta degişli gyzlar, Ýahýanyň ýüz kyrk dört müň diýip kesgitleýän şol bir gyzlarydyr, hem-de Ýahýa olary — Revelation 144 —de gyzlar hökmünde kesgitleýär.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Bular zenanlar bilen özlerini murdar etmedik bolanlardyr; çünki olar päkdirler. Bular Guzynyň nirä gitse, onuň yzyndan gidýänlerdir. Bular adamlaryň arasyndan satyn alnyp halas edilenler bolup, Hudaýa we Guza ilkinji miweler hökmünde bagyş edilenlerdir. Ylham 14:4.
The first fruits of the fall season are the virgins who follow the Lamb into the temple, and the “key” to understanding the temple is the disappointment of 2020.
Güýz paslynyň ilkinji miweleri Guzynyň yzyndan ybadathana girýän päk gyzlardyr, ybadathanaya düşünmegiň “açary” bolsa 2020-nji ýylyň lapykeçligidir.
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
Dawudyň öýüniň açaryny onuň egnine goýarýn; ol açar, hiç kim ýapyp bilmez; ol ýapar, hiç kim açyp bilmez. Işaýa 22:22.
If an Adventist is to be among the 144,000, they will of prophetic necessity have suffered a disappointment that was caused by the presentation of a public prediction that failed.
Eger-de bir Adventist 144,000-laryň arasynda boljak bolsa, onda pygamberlik zerurlygy boýunça ol, ýerine ýetmedik açyk bir öňünden aýdylyşyň hödürlenmegi netijesinde ýüze çykan lapykeçligi başdan geçiren bolmalydyr.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Men köplenç on gyzyň tymsalyna salgylanylýaryn; olaryň bäşi paýhasly, bäşi bolsa akylsyzdy. Bu tymsal harplyk derejede ýerine ýetdi we ýerine ýetiriler, çünki onuň şu döwür üçin aýratyn degişli manysy bar, hem-de üçünji perişdäniň habary ýaly, ol ýerine ýetdi we wagtyň ahyryna çenli häzirki hakykat bolmagynda dowam eder.” Review and Herald, August 19, 1890.
The battle of Panium in verse fifteen of Daniel eleven is the battle that leads to verse sixteen, which identifies the Sunday law in the United States.
Danyýel kitabynyň on birinji babyndaky on bäşinji aýatda beýan edilýän Panium söweşi, Amerikanyň Birleşen Ştatlarynda ýekşenbe kanunyny kesgitleýän on altynjy aýata alyp barýan söweşdir.
So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:15.
Şeýlelikde, demirgazygyň patyşasy gelip, gabaw galyndysyny döker we iň berk gala şäherlerini basyp alar; günortanyň goşunlary garşy durup bilmez, onuň saýlanan halky hem garşy durup bilmez, hatda garşy durmaga hiç hili güýç hem bolmaz. Daniýel 11:15.
In this verse the United States defeats Russia, along with Russia’s chosen people. But in the next verse. No one can stand against the rise of Rome, which marks Judah and Jerusalem as the first step in its conquest of the world; as Rome rose up as the fourth kingdom of Bible prophecy. By standing in the literal glorious land in verse sixteen, the symbol of literal Rome’s authority was within the literal glorious land; thus, typifying verse forty-one, when the mark of spiritual Rome’s authority is enforced upon the spiritual glorious land of the United States.
Bu aýatda Amerikanyň Birleşen Ştatlary Russiýany, şeýle hem Russiýanyň saýlanan halkyny ýeňýär. Emma indiki aýatda hiç kim Rimiň göterilişiniň garşysynda durup bilmeýär; bu göteriliş dünýäni basyp almagynyň ilkinji ädimi hökmünde Ýahudany we Iýerusalimi nyşanlaýar; çünki Rim Injil pygamberliginiň dördünji patyşalygy hökmünde göterilipdi. On altynjy aýatda hakykatdaky şöhratly ýurtda durmak bilen, hakykatdaky Rimiň häkimiýetiniň nyşany hakykatdaky şöhratly ýurduň içinde bolupdy; şeýlelikde bu kyrk birinji aýadyň nusgasy bolup, onda ruhy Rimiň häkimiýetiniň nyşany Amerikanyň Birleşen Ştatlarynyň ruhy şöhratly ýurduna mejbury ýagdaýda ornaşdyrylýar.
The two horns of the earth-beast of Revelation thirteen represent Republicanism and Protestantism. In verse fifteen of Daniel eleven Antiochus Magnus, known as Antiochus III and Antiochus the Great defeats the southern kingdom, represented by the Ptolemaic dynasty. Antiochus represents Donald Trump and the southern king represents Russia. The battle of Panium is the battle between the United States and Russia and Russia’s chosen people, a battle which Antiochus prevailed, but thereafter saw his kingdom conquered by literal Rome—the power of verse fourteen, that establishes the external vision of the Republican horn of the earth beast. The internal vision is represented by the Protestant horn of the earth beast. Both horns are at the battle of Panium, for Peter is there as a Protestant with his message from the book of Joel.
Ylham 13-däki ýerden çykan haýwanyň iki şahy Respublikançylygy we Protestantlygy aňladýar. Daniýel 11-iň on bäşinji aýatynda Antiohus Magnus, ýagny Antiohus III we Beýik Antiohus diýlip tanalýan hökümdar, Ptolemeýler nesli bilen görkezilen günorta patyşalygyny ýeňýär. Antiohus Donald Trampy, günortanyň patyşasy bolsa Russiýany aňladýar. Paniý söweşi Amerikanyň Birleşen Ştatlary bilen Russiýanyň hem-de Russiýanyň saýlanan halkynyň arasyndaky söweşdir; bu söweşde Antiohus üstün çykdy, emma şondan soň onuň patyşalygy on dördünji aýatyň güýji bolan, ýerden çykan haýwanyň Respublikan şahynyň daşky görnüşini berkarar edýän göni manydaky Rim tarapyndan basylyp alyndy. Içki görnüş bolsa ýerden çykan haýwanyň Protestant şahy bilen görkezilýär. Iki şah hem Paniý söweşinde bardyr, çünki Petrus şol ýerde Ýoel kitabyndan getirýän habary bilen bir Protestant hökmünde bardyr.
250 Years
250 ýyl
When we consider the two lines of the earth beast, we find that in 1776 the earth beast began its rise, and by 1798, (twenty-two years later) the sea beast of Revelation thirteen received its deadly wound, and the earth beast began its rule as the sixth kingdom of Bible prophecy. Two hundred and fifty years later, in 2026 we have awakened to the internal temple test that began May 8, 2025.
Ýerden çykan haýwanyň iki setirini göz öňünde tutanymyzda, 1776-njy ýylda ýer haýwanynyň ýokary göterilişe başlandygyny, 1798-nji ýyla çenli bolsa (ýigrimi iki ýyl soň) Ylhamyň on üçünji babyndaky deňiz haýwanynyň ölümli ýarasyny alandygyny we ýer haýwanynyň Mukaddes Kitap pygamberliginiň altynjy patyşalygy hökmünde öz hökümranlygyna başlandygyny görýäris. Iki ýüz elli ýyl soň, 2026-njy ýylda biz 2025-nji ýylyň 8-nji maýynda başlanan içerki ybadathana synagyna oýandyq.
Those “250” years are also connected with Antiochus Magnus. Beginning with the decree in 457 BC and projecting from that decree two hundred and fifty years we arrive at 207, seven years before the battle of Panium, and ten years after Ptolemy defeated Antiochus at the battle of Raphia, which is represented in verse eleven of Daniel eleven. Daniel 11:11 is of course the external line of the Republican horn that aligns with Revelation 11:11, which is the internal line of the Protestant horn. Daniel and the Revelation are the same book, and Revelation employs the seals as symbols of external prophecy and the churches as symbols of the parallel internal prophecy.
Şol “250” ýyl hem Antiochus Magnus bilen baglanyşyklydyr. Miladydan öňki 457-nji ýyldaky permanyň başyndan hasaplap, şol permanadan iki ýüz elli ýyl öňe gidilende, 207-nji ýyla ýetilýär; bu, Panium söweşinden ýedi ýyl öňe, Ptolemeýiň Antiochusy Rafiýa söweşinde ýeňeninden bolsa on ýyl soňra gabat gelýär; bu waka Daniel 11-niň on birinji aýatynda şekillendirilýär. Elbetde, Daniel 11:11 Respublika şahynyň daşky çyzygydyr; ol Protestan şahynyň içki çyzygy bolan Ylham 11:11 bilen gabatlaşýar. Daniel bilen Ylham şol bir kitapdyr, we Ylham möhürleri daşky pygamberligiň nyşanlary, ýygnaklary bolsa oňa paralel içki pygamberligiň nyşanlary hökmünde ulanýar.
Cyrus represents all three decrees, for you cannot have a third without a first and a second.
Kiriň ähli üç permany aňladýar, çünki birinji we ikinji bolmazdan, üçünjini alyp bolmaýar.
“In the seventh chapter of Ezra the decree is found. Verses 12–26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [“decree,” margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.
Ezranyň ýedinji babynda bu perman tapylýar. 12–26-njy aýatlar. Ol iň doly görnüşinde Pars patyşasy Artakserks tarapyndan b.e.ö. 457-nji ýylda çykaryldy. Emma Ezra 6:14-de Ýerusalimdäki Rebbiň öýüniň “Kiriň, Dariniň we Pars patyşasy Artakserksiň buýrugyna [çet bellikde: “perman”] görä” gurlandygy aýdylýar. Bu üç patyşa permany ýüze çykarmakda, ony tassyklamakda we tamamlamakda, ony pygamberlikde 2300 ýylyň başlangyjyny görkezmek üçin talap edilýän kämillige ýetirdiler. Permanyň tamamlanan wagty bolan b.e.ö. 457-nji ýyly buýrugyň senesi hökmünde kabul edende, ýetmiş hepde baradaky pygamberligiň her bir şertiniň ýerine ýetendigi göründi.” The Great Controversy, 326.
From the three decrees that are represented by Cyrus in 457 BC, “250” years concludes in the history between the battle of Raphia in 217 BC, when Ptolemy IV defeated Antiochus the Great and 200 BC when Antiochus then defeated Ptolemy at the battle of Panium in verse fifteen. The line aligns Antiochus Magnus with Donald Trump. At the beginning of the sixth kingdom of Bible prophecy in 1776 unto 1798 there is a period of “22” years that represent the rise of the sixth kingdom. Those “22” years also illustrate the history represented by the number “22” at the end of the history of the sixth kingdom from 2001 unto 2023. “22” is the symbol of the combination of Divinity with humanity which is accomplished within the history of the sixth kingdom of Bible prophecy, who is the earth beast with an external horn of Republicanism and an internal horn of Protestantism.
Kiriň üsti bilen miladydan öňki 457-nji ýylda görkezilen üç permanlardan, “250” ýyl miladydan öňki 217-nji ýylda Rafiýa söweşiniň arasynda tamam bolýar; şol wagt Ptolemeý IV Beýik Antiohy ýeňdi, hem-de 15-nji aýatda aýdylýan ýaly, miladydan öňki 200-nji ýylda Antioh soňra Paniýum söweşinde Ptolemeýi ýeňdi. Bu çyzyk Antiohus Magnusy Donald Tramp bilen deňeşdirýär. Mukaddes Kitap pygamberliginiň altynjy patyşalygynyň başynda, 1776-njy ýyldan 1798-nji ýyla çenli, altynjy patyşalygyň ösüşini aňladýan “22” ýyldan ybarat döwür bar. Şol “22” ýyl, şeýle hem, Mukaddes Kitap pygamberliginiň altynjy patyşalygynyň taryhynyň ahyrynda 2001-nji ýyldan 2023-nji ýyla çenli “22” san bilen görkezilen taryhy hem şekillendirýär. “22” Hudaýlygyň adamzat bilen birleşmeginiň nyşanydyr; bu bolsa Mukaddes Kitap pygamberliginiň altynjy patyşalygynyň taryhynda amala aşýar, ol hem daşky şahasy hökmünde respublikanlygy we içki şahasy hökmünde protestantlygy bolan ýer haýwanydyr.
The work Christ accomplishes with the union represented by “22” is the final work of Christ in the Most Holy Place, that is represented by the blotting out of sin, which according to Joel accompanied with Peter’s inspired commentary takes place during the outpouring of the latter rain.
“22” bilen aňladylýan birleşme arkaly Mesihiň ýerine ýetirýän işi, Iň Mukaddes Ýerdäki Mesihiň soňky işidir; bu iş günäleriň öçürilip aýrylmagy bilen alamatlandyrylýar, ol bolsa Yoýel boýunça, Petrusyň ylhamlanan düşündirişi bilen bilelikde, soňky ýagşyň dökülýän döwründe amala aşýar.
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord. Acts 3:19.
Şonuň üçin toba ediň we ýüz öwrüň, goý günäleriňiz pozulsyn, çünki Rebbiň huzuryndan rahatlandyryş zamanlary geler. Resullaryň işleri 3:19.
The blotting out of sin is the last work of the heavenly High Priest.
Günäniň pozulyp aýrylmagy asmandaky Baş Ruhanynyň iň soňky işidir.
“As anciently the sins of the people were by faith placed upon the sin offering and through its blood transferred, in figure, to the earthly sanctuary, so in the new covenant the sins of the repentant are by faith placed upon Christ and transferred, in fact, to the heavenly sanctuary. And as the typical cleansing of the earthly was accomplished by the removal of the sins by which it had been polluted, so the actual cleansing of the heavenly is to be accomplished by the removal, or blotting out, of the sins which are there recorded. But before this can be accomplished, there must be an examination of the books of record to determine who, through repentance of sin and faith in Christ, are entitled to the benefits of His atonement. The cleansing of the sanctuary therefore involves a work of investigation—a work of judgment. This work must be performed prior to the coming of Christ to redeem His people; for when He comes, His reward is with Him to give to every man according to his works. Revelation 22:12.” The Great Controversy, 421.
“Gadymy döwürlerde halkyň günäleri iman arkaly günä gurbanlygynyň üstüne ýüklenip, onuň gany arkaly şekil hökmünde ýerdäki mukaddes ýere geçirilşi ýaly, täze ähtde hem toba edenleriň günäleri iman arkaly Mesihiň üstüne ýüklenýär we hakykatda gökdäki mukaddes ýere geçirilýär. Şeýle hem ýerdäki mukaddes ýeriň nusgalyk taýdan päklenmegi ony haram eden günäleriň aýrylmagy arkaly amala aşyrylyşy ýaly, gökdäki mukaddes ýeriň hakyky taýdan päklenmegi hem şol ýerde ýazylan günäleriň aýrylmagy, ýagny pozulyp ýok edilmegi arkaly amala aşyrylmaly. Emma bu amala aşyrylmazdan öň, günä üçin toba etmek we Mesihe iman etmek arkaly kimiň Onuň kefaretiniň bereketlerine mynasypdygyny kesgitlemek üçin ýazgy kitaplarynyň barlanylmagy zerurdyr. Şonuň üçin mukaddes ýeriň päklenmegi derňew işini — höküm işini öz içine alýar. Bu iş Mesihiň Öz halkyny gutarmak üçin gelmeginden öň ýerine ýetirilmelidir; çünki Ol gelende, her kime öz işlerine görä bermek üçin sylagy Özi bilen bolar. Ylham 22:12.” Beýik Jedel, 421.
The work that began on October 22, 1844, began at the climax of the Midnight Cry and the work is finished at the climax of the Midnight Cry, which Peter identifies as the period of the blotting out sin, which marks the period of the judgment of the living, when the “times of refreshing” arrives.
1844-nji ýylyň 22-nji oktýabrynda başlanan iş Gije Ýarymy Nidasynyň iň ýokary nokadynda başlandy we şol iş Gije Ýarymy Nidasynyň iň ýokary nokadynda tamamlanýar; muny Petrus günäleriň öçürilip aýrylýan döwri diýip kesgitleýär, bu bolsa “janlandyryş wagtlary” gelende, ýaşaýanlaryň höküm edilýän döwrüni alamatlandyrýar.
“The work of the investigative judgment and the blotting out of sins is to be accomplished before the second advent of the Lord. Since the dead are to be judged out of the things written in the books, it is impossible that the sins of men should be blotted out until after the judgment at which their cases are to be investigated. But the apostle Peter distinctly states that the sins of believers will be blotted out ‘when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus Christ.’ Acts 3:19, 20. When the investigative judgment closes, Christ will come, and His reward will be with Him to give to every man as his work shall be.” The Great Controversy, 485.
“Derňew höküminiň işi we günäleriň öçürilip aýrylmagy Rebbiň ikinji gelişinden öň amala aşyrylmaly. Ölülere kitaplarda ýazylan zatlara görä höküm edilmelidigi sebäpli, adamlaryň günäleriniň olaryň işleriniň derňeljek hökümi tamamlanýança öçürilip aýrylmagy mümkin däldir. Emma resul Petrus imanlylaryň günäleriniň ‘Rebbiň huzuryndan rahatlandyryş wagtlary gelende; hem-de Ol Isa Mesihi iberenden soň’ öçürilip aýryljakdygyny açyk beýan edýär. Resullaryň Işleri 3:19, 20. Derňew hökümi tamamlananda, Mesih geler, we berjek sylagy Özi bilen bolar; ol her kime öz işine görä berer.” Beýik Dawala, 485.
The “times of refreshing” are also the “times of the restitution of all things.”
“Serginletiş döwürleri” şol bir wagtda hem “ähli zatlaryň öňki ýagdaýyna gaýtarylyş döwürleridir.”
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. Acts 3:19–21.
Şonuň üçin toba ediň we imana geliň, Rebbiň huzuryndan rahatlyk zamanlary geler ýaly, günäleriňiz pozulsyn; hem-de öňünden size wagyz edilen Isa Mesihi iberer. Älem ýaradylaly bäri Hudaýyň ähli mukaddes pygamberleriniň agzy arkaly aýdyp gelen ähli zatlarynyň dikeldiljek wagtlaryna çenli, gök Ony kabul etmelidir. Resullaryň işleri 3:19–21.
The “times of refreshing” comes “from the presence of the Lord” that occurs when “Jesus Christ” is sent. When the angel of Revelation ten descended on August 11, 1840, Sister White identified that the angel “was no less a personage than Jesus Christ.” The work Christ began on October 22, 1844 was ushered in by the history of 1840 to 1844; a history which Sister White says was “a glorious manifestation of the power of God,” while aligning that very history with the Pentecostal season in the time of Peter, and then using those two lines of prophetic history to point forward to the descent of the angel of Revelation eighteen who lightens the earth with His glory.
“Janlandyryş zamanlary” “Rebbiň huzuryndan” gelýär; bu bolsa “Isa Mesih” iberilende bolup geçýär. Ylham kitaby onunjy bapdaky perişde 1840-njy ýylyň 11-nji awgustynda inende, Waýta uýa şol perişdäniň “Isa Mesihiň Özüden başga hiç kim däldigini” görkezdi. Mesihiň 1844-nji ýylyň 22-nji oktýabrynda başlan işi 1840-dan 1844-e çenli taryh arkaly girizildi; bu taryhy Waýta uýa “Hudaýyň güýjüniň şöhratly ýüze çykmasy” diýip atlandyrýar, şol bir wagtyň özünde hem hut şol taryhy Petrusyň döwründäki Pentikost möwsümi bilen deňleşdirýär, soňra bolsa şol iki pygamberlik taryh çyzygyny Ylham kitaby on sekizinji bapdaky, ýer ýüzüni Öz şöhraty bilen ýagtyldýan perişdäniň inişine işaret etmek üçin ulanýar.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
Üçünji perişdäniň habarynyň jar edilmegine goşulýan perişdä, bütin ýeri öz şöhraty bilen ýagtyltmalydyr. Bu ýerde bütindünýä möçberindäki gerim we adaty bolmadyk güýje eýe bolan bir iş öňünden aýdylýar. 1840–44-nji ýyllaryň adwent hereketi Hudaýyň güýjüniň şöhratly bir ýüze çykmasy boldy; birinji perişdäniň habary dünýäniň her bir missionerlik duralgasyna ýetirildi, käbir ýurtlarda bolsa, on altynjy asyryň Reformasiýasyndan bäri haýsydyr bir ýurtda şaýat edilen iň uly dini gyzyklanma boldy; emma bularyň hemmesi üçünji perişdäniň soňky duýduryşynyň astyndaky gudratly hereket tarapyndan geride goýlar.
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
Bu iş Pentikost güni bolan işe meňzeş bolar. Hoş Habaryň başynda Mukaddes Ruhuň dökülip berilmeginde “irki ýagmyr” gymmatly tohumyň gögerip çykmagyna sebäp bolşy ýaly, onuň ahyrynda-da hasylyň bişip ýetilmegi üçin “soňky ýagmyr” berler. “Şonda biz bileris, eger Rebbi tanamaga yhlas bilen dowam etsek: Onuň çykyp gelşi säher ýaly taýýarlanylandyr; Ol bize ýagmyr ýaly, ýere ýagýan soňky we ilkinji ýagmyr ýaly geler.” Hoşeýa 6:3. “Şonuň üçin, eý, Sion ogullary, şatlanyň we Hudaýyňyz Rebde begeniň; çünki Ol size ilkinji ýagmyry ölçegli berdi, hem-de size ýagmyry, ilkinji ýagmyry we soňky ýagmyry inderer.” Ýowel 2:23. “Soňky günlerde, diýip Hudaý aýdýar, Men Öz Ruhumdan ähli teniň üstüne dökerin.” “Hem şeýle bolar: Rebbiň adyny çagyran her kim halas bolar.” Resullaryň işleri 2:17, 21.
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
Hoş habaryň beýik işi, onuň başlangyjyny bellän Hudaýyň gudratynyň görünşinden has kem bir görünüş bilen tamamlanmaly däldir. Hoş habaryň başlangyjynda ilkinji ýagmyryň dökülmeginde berjaý bolan pygamberlikler, onuň soňunda soňky ýagmyrda ýene-de berjaý edilmelidir. Ine, resul Petrusyň öňünden garaşan “serginlediş zamanalary” şulardyr; ol şeýle diýdi: “Şonuň üçin toba ediň we ýüz öwrüň, şeýdip günäleriňiz ýok edilsin, Rebbiň huzuryndan serginlediş zamanalary geler; we Ol Isany iberer.” Resullaryň Işleri 3:19, 20. Uly göreş, 611.
The Advent movement of 1840 to 1844 was a glorious manifestation of the power of God that ushered in the opening of the work of Christ in cleansing His sanctuary. That history began when Jesus, represented as the first angel of Revelation fourteen, descended on August 11, 1840 as represented in chapter ten of Revelation. The manifestation of the power of God that then began escalated to the opening of the investigative judgment, and therefore typified a manifestation of the power of God which would escalate to the close of the investigative judgment. The period at the end began at 9/11, when Jesus again descended as the angel of Revelation eighteen when the great buildings of New York were brought down by the touch of God, and the work of the investigative judgment changed from the dead, unto the living. The rains arrive when Jesus is sent.
1840-njy ýyldan 1844-nji ýyla çenli bolan Adwent hereketi, Mesihiň Öz mukaddes ýerini päklemek işiniň açylyşyna ýol açan Hudaýyň güýjüniň şöhratly bir ýüze çykmasydy. Şol taryh, Ylham kitabyndaky on dördünji bapda birinji perişde hökmünde görkezilen Isanyň, Ylham kitabyndaky onunjy bapda beýan edilişi ýaly, 1840-njy ýylyň 11-nji awgustynda inmegi bilen başlandy. Şonda başlanan Hudaýyň güýjüniň ýüze çykmasy derňew höküminiň açylyşyna çenli güýçlenip gitdi, şonuň üçin hem derňew höküminiň tamamlanmagyna çenli güýçlenip ýetjek Hudaýyň güýjüniň bir ýüze çykmasyna nusga boldy. Ahyrzamanyň döwrüniň başy 11-nji sentýabrda başlandy; şonda Isanyň täzeden Ylham kitabyndaky on sekizinji bapdaky perişde hökmünde inen wagty, Hudaýyň degişi bilen Nýu-Ýorkuň beýik binalary ýykylýarka, derňew höküminiň işi ölülerden dirilere geçdi. Ýagyşlar Isa iberilende gelýär.
Jesus taught that we are to ask in order to receive, and Zechariah says we are to ask for the latter rain, in the time of the latter rain. It is therefore evident you must know that you are in the time of the latter rain, in order to fulfill Zechariah’s direction.
Isa bize almak üçin dilemelidigimizi öwretdi, we Zekerýa-da ahyrky ýagmyr döwründe ahyrky ýagmyry dilemelidigimizi aýdýar. Şonuň üçin, Zekerýanyň görkezmesini berjaý etmek üçin ahyrky ýagmyr döwründedigini bilmegiň zerurdygy aýdyňdyr.
Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. Zechariah 10:1.
Rebden soňky ýagşyň wagtynda ýagyş soraň; şonda Reb ýyldyrymly bulutlary emele getirer we her kime meýdandaky ota ýagyş ýagdyryp berer. Zekarýa 10:1.
At 9/11 Jesus descended as the angel of Revelation eighteen and the latter rain began to sprinkle, but it only falls on those who meet Zechariah’s command to “ask for the latter rain,” when you have the genuine understanding that “the times of refreshing” and restoration of all things has arrived. The soul must “recognize” that the prophetic period of the latter rain has arrived.
9/11-de Isa Wahýýnyň on sekizinji babyndaky perişde hökmünde aşak inip geldi we ahyrky ýagşyň sepeläp başlamagy başlandy, ýöne ol diňe Zakarýa pygamberiň “ahyrky ýagşy diläň” diýen buýrugyny ýerine ýetirýänleriň üstüne ýagýar, ýagny “salkynlandyryş wagtlarynyň” hem-de ähli zatlaryň dikeldilişiniň gelip ýetendigine hakykaty bilen düşüneniňizde. Jan ahyrky ýagşyň pygamberlik döwrüniň gelip ýetendigini “tanamalydyr”.
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
“Biz soňky ýagşa garaşmaly däldiris. Ol bize inýän merhemetiň çygy bilen ýagyşlaryny ykrar edip, olary özleşdirjekleriň hemmesiniň üstüne geler. Biz ýagtylygyň döwük-parçalaryny ýygnap alanymyzda, Özüne bil baglamagymyzy isleýän Hudaýyň ygtybarly rehmetlerine gadyr goýanymyzda, şonda her bir wada berjaý ediler. [Işaýa 61:11 sitata getirilýär.] Bütin ýer ýüzi Hudaýyň şöhraty bilen doldurylmalydyr.” The Seventh-day Adventist Bible Commentary, 7-nji tom, 984.
At 9/11 the times of refreshing began, and the blotting out of the sins of the living began. That judgment is aligned with the very first tenant of the three-step covenant of Abraham. That first tenant was that when the Lord brought Israel out of Egyptian bondage He would judge both His covenant people, and the nation where they had been living as pilgrims and strangers. The first covenant people typified the last covenant people who are the one hundred and forty-four thousand. Those prophetic people will be judged as the Protestant horn of the earth beast, while the Republican horn of the earth beast is simultaneously judged.
9/11-de gaýtadan janlandyryş zamanlary başlandy, diri galanlaryň günäleriniň öçürilip aýrylmagy hem başlandy. Şol höküm Ybraýymyň üç basgançakly ähtiniň iň ilkinji şertine doly laýyk gelýär. Şol ilkinji şert şeýle boldy: Reb Ysraýyly Müsür gulçulygyndan çykaranda, Ol Öz äht halkyny-da, olaryň zyýaratçylar we kesekiler bolup ýaşan ýurduny-da höküm ederdi. Ilkinji äht halky iň soňky äht halkynyň, ýagny bir ýüz kyrk dört müňüň, nusgasydy. Şol pygamberlik halky ýer haýwanynyň protestant şahasy hökmünde höküm ediler, şol bir wagtyň özünde ýer haýwanynyň respublikan şahasy hem höküm edilýär.
The judgment of the Republican horn comes at the end of its history, which is the Sunday law. The Sunday law is represented in verse sixteen’s fulfillment of Rome taking control of Judah in 63 BC—on the Day of Atonement according to some historians.
Respublikan şahyzyň hökmi onuň taryhynyň ahyrynda, ýagny ýekşenbe kanunynda gelýär. Ýekşenbe kanuny on altynjy aýatyň ýerine ýetmesinde, käbir taryhçylara görä, biziň eramyzdan öňki 63-nji ýylda — Ýaraşyk gününde — Rimiň Ýahudanyň üstünden gözegçiligi ele almagy bilen şekillendirilýär.
Antiochus Magnus, represents the United States in verses ten through fifteen. Ronald Reagan prevailed in the battle of verse ten, that typified verse forty’s collapse of the Soviet Union. Isaiah 8:8 identifies the same battle represented in verses ten and forty of Daniel eleven, and those three parallel verses allow Russia to be identified as the victor in verse eleven’s battle of Raphia.
Antiochus Magnus, onunjy-bäşinji aýatlarda Amerikanyň Birleşen Ştatlaryny aňladýar. Ronald Reagan onunjy aýatyň söweşinde üstün çykdy; bu bolsa kyrkynjy aýatda Sowet Soýuzynyň çöküşini öňden görkezýän nusga boldy. Işaýa 8:8-de şol bir söweş Daniýel on birinji bapdaky onunjy we kyrkynjy aýatlarda görkezilişi ýaly görkezilýär, we şol üç sany ugurdaş aýat on birinji aýatdaky Rafia söweşinde ýeňijiniň Russiýadygyny kesgitlemäge mümkinçilik berýär.
The battle of Raphia in verse eleven prefigured the war in Ukraine between the king of the south (Russia) and the papacy’s proxy power (the Ukraine). The war was initiated by the Obama Administration in the time of the first pope from the southern hemisphere, who was also the first pope from the America’s, though it was south America. “South” is a symbol of globalism, spiritualism and communism, and the first southern pope from the America’s aligned with the globalist president Obama, when the war of verse eleven arrived. Reagan as the United States in verse ten entered into a secret alliance with a conservative pope; then the Nazi’s of Ukraine were employed by a globalist president in a period of a globalist pope. The United States under Trump, is now in an open relationship with the first north American, and so-called conservative pope.
On birinji aýatdaky Rafiýa söweşi günortanyň patyşasy (Russiýa) bilen papalygyň wekili bolan häkimiýetiň (Ukraina) arasyndaky Ukrainadaky urşy öňünden şekillendirdi. Bu uruş, günorta ýarym şardan bolan ilkinji papa döwründe, şeýle hem Amerikalardan bolan ilkinji papa döwründe — emma ol Günorta Amerikadandy — Obama administrasiýasy tarapyndan başladyldy. “Günorta” globalizmiň, spiritizmiň we kommunizmiň nyşanydyr, we Amerikalardan bolan ilkinji günortaly papa, on birinji aýatdaky uruş gelende, globalist prezident Obama bilen ugurdaş boldy. Onunjy aýatda Amerikanyň Birleşen Ştatlary hökmünde Reagan gizlin ýagdaýda konserwatiw papa bilen ylalaşyga girdi; soňra bolsa, globalist papa döwründe, Ukrainanyň nasistleri globalist prezident tarapyndan ulanyldy. Tramp döwründäki Amerikanyň Birleşen Ştatlary bolsa indi Demirgazyk Amerikadan bolan ilkinji we özüni konserwatiw diýip atlandyrylýan papa bilen açyk gatnaşykdadır.
Reagan had a secret alliance with the antichrist of Bible prophecy in the battle of verse ten, and Obama initiated the battle of verse eleven, in a period when the pope was also a globalist, like unto Obama. Trump is now in an open relationship with a parallel pope to Reagan, with the exception that the initial secret alliance, is now an open alliance. The three popes, and the three presidents, align with the three battles of verses ten, eleven and fifteen.
Reýganyň Mukaddes Kitap pygamberligindäki antihrist bilen onunjy aýatyň söweşinde gizlin ýaranlygy bardy, we Obama on birinji aýatyň söweşine başlady; bu döwürde papa hem Obama meňzeş globalistdi. Tramp häzirki wagtda Reýgana paralel bir papa bilen açyk gatnaşykdadyr; diňe ilkinji gizlin ýaranlygyň indi açyk ýaranlyga öwrülendigi bilen tapawutlanýar. Üç papa hem, üç prezident hem onunjy, on birinji we on bäşinji aýatlaryň üç söweşi bilen gabat gelýär.
“Marvelous in her shrewdness and cunning is the Roman Church. She can read what is to be. She bides her time, seeing that the Protestant churches are paying her homage in their acceptance of the false sabbath and that they are preparing to enforce it by the very means which she herself employed in bygone days. Those who reject the light of truth will yet seek the aid of this self-styled infallible power to exalt an institution that originated with her. How readily she will come to the help of Protestants in this work it is not difficult to conjecture. Who understands better than the papal leaders how to deal with those who are disobedient to the church?
Rim ybadatynyň hüşgärliginde we mekirliginde haýran galdyryjy bir zat bar. Ol geljekde näme boljagyny okaýandyr. Ol öz wagtyna garaşýar, çünki protestant ybadathanalarynyň ýalan sabbady kabul etmekleri bilen oňa hormat görkezýändiklerini we özüni geçen döwürlerde ulanýan hut şol serişdeleri bilen ony mejbury berjaý etdirmäge taýýarlanýandyklaryny görýär. Hakykatyň nuruny ret edýänler, şonda-da, özi hakda ýalňyşmaz diýip yglan edýän bu güýjüň kömegini, özünden gelip çykan bir edarany beýgeltmek üçin gözlärler. Bu işde protestantlara kömek etmäge onuň nähili taýýarlyk bilen geljekdigini çaklamak kyn däldir. Ybadathana boýun egmeýänler bilen nähili çemeleşmelidigine papalyk ýolbaşçylaryndan gowy kim düşünýär?
“The Roman Catholic Church, with all its ramifications throughout the world, forms one vast organization under the control, and designed to serve the interests, of the papal see. Its millions of communicants, in every country on the globe, are instructed to hold themselves as bound in allegiance to the pope. Whatever their nationality or their government, they are to regard the authority of the church as above all other. Though they may take the oath pledging their loyalty to the state, yet back of this lies the vow of obedience to Rome, absolving them from every pledge inimical to her interests.
Rim-katolik buthanasy, dünýäniň ähli künjeklerindäki şahamçalary bilen bilelikde, papalyk tagtynyň gözegçiliginde bolup, onuň bähbitlerine hyzmat etmek üçin döredilen ägirt uly bir guramany emele getirýär. Ýeriň ýüzündäki her bir ýurtda onuň millionlarça agzalaryna özlerini papa wepalylyk borjy bilen bagly hasaplamak öwredilýär. Milletiniň ýa-da hökümetiniň nähili bolandygyna garamazdan, olar buthananyň ygtyýaryny ähli beýleki ygtyýarlardan ýokary hasap etmelidirler. Döwlete wepalylygyny tassyklaýan kasamy kabul eden bolsalar-da, munuň aňyrsynda Rime boýun bolmak baradaky äht ýatyr; şol äht olary onuň bähbitlerine garşy gelýän her bir borçnamadan boşadýar.
“History testifies of her artful and persistent efforts to insinuate herself into the affairs of nations; and having gained a foothold, to further her own aims, even at the ruin of princes and people. In the year 1204, Pope Innocent III extracted from Peter II, king of Arragon, the following extraordinary oath: ‘I, Peter, king of Arragonians, profess and promise to be ever faithful and obedient to my lord, Pope Innocent, to his Catholic successors, and the Roman Church, and faithfully to preserve my kingdom in his obedience, defending the Catholic faith, and persecuting heretical pravity.’—John Dowling, The History of Romanism, b. 5, ch. 6, sec. 55. This is in harmony with the claims regarding the power of the Roman pontiff ‘that it is lawful for him to depose emperors’ and ‘that he can absolve subjects from their allegiance to unrighteous rulers.’—Mosheim, b. 3, cent. 11, pt. 2, ch. 2, sec. 9, note 17.
“Taryh onuň milletleriň işlerine özüni çeperlik we üznüksiz tagalla bilen siňdirmäge synanyşandygyny; we bir gezek daýanç nokadyny ele geçirensoň, hatda şazadalaryň we halklaryň heläkçiligi bahasyna-da öz maksatlaryny öňe sürendigini şaýatlyk edýär. 1204-nji ýylda Papa Innokentiý III Arragoniýanyň şasy Pýotr II-den aşakdaky adatdan daşary kasamy alypdy: ‘Men, arragoniýalylaryň şasy Pýotr, öz jenabym Papa Innokentiýe, onuň katolik mirasdarlaryna we Rim Ybadathanasyna hemişe wepaly hem-de boýunegiji boljakdygymy ykrar edýärin we wada berýärin, hem-de katolik imanyny gorap, bidgatçy azgynlygy yzarlap, öz şalygymy onuň tabynlygynda wepalylyk bilen saklajakdygymy bildirýärin.’—John Dowling, The History of Romanism, b. 5, ch. 6, sec. 55. Bu, Rim papasynyň häkimiýeti baradaky şu talaplar bilen sazlaşýar: ‘imperatorlary tagtdan düşürmek oňa kanuny taýdan rugsat berilendir’ we ‘ol raýatlary adalatsyz hökümdarlara bolan wepalylyk borjundan boşadyp biler.’—Mosheim, b. 3, cent. 11, pt. 2, ch. 2, sec. 9, note 17.”
“And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.
“Ýatda saklansyn, Rim özüniň hiç wagt üýtgemeýändigini buýsanç bilen aýdýar. Grigoriý VII-niň we Innocent III-niň ýörelgeleri henizem Rim Katolik buthanasynyň ýörelgeleridir. Eger onuň diňe güýji bolan bolsady, olary öňki asyrlarda bolşy ýaly, şu gün hem şol bir güýçli yhlas bilen durmuşa geçirerdi. Protestantlar ýekşenbäni beýgeltmek işinde Rimiň kömegini kabul etmegi teklip edenlerinde näme edýändiklerini juda az bilýärler. Olar öz maksatlaryny amala aşyrmaga dykgat eden mahaly, Rim öz güýjüni täzeden dikeltmäge, ýitiren agalygyny gaýtaryp almaga ymtylýar. Bir gezek Amerikanyň Birleşen Ştatlarynda buthananyň döwletiň güýjüni ulanyp ýa-da oňa gözegçilik edip biljekdigi; dini berjaý etmeleriň dünýewi kanunlar arkaly mejbury edilip bilinjekdigi; gysgaça aýdanyňda, buthana bilen döwletiň häkimiýetiniň wyždany hökman boýun egdirmelidigi diýen ýörelge berkarar edilse, onda bu ýurtda Rimiň ýeňşi kepillendirilendir.
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 580, 581.
“Hudaýyň Sözi golaýlaşýan howp barada duýduryş berdi; eger bu äsgerilmese, Protestan dünýäsi Riminiň maksatlarynyň hakykatda nämedigini diňe duzaga düşmekden gutulmak üçin eýýäm juda giç bolanda biler. Ol sessiz-üýnsüz güýçlenýär. Onuň taglymatlary kanun çykaryjy mejlislerde, ybadathanalarda we adamlaryň ýüreklerinde öz täsirini ýetirýär. Ol özüniň öňki yzarlamalarynyň gaýtadan gaýtalanjak gizlin içki jaýlarynda beýik we ägirt uly gurluşlaryny galdyrýar. Ol haçan urjak wagty gelende öz maksatlaryny öňe sürmek üçin, gizlinlik bilen we şübhesiz ýagdaýda öz güýçlerini berkidýär. Onuň isleýäni diňe amatly orun, we bu eýýäm oňa berilýär. Biz tiz wagtda Rim elementiniň maksadynyň nämedigini göreris we duýarys. Kim Hudaýyň Sözüne ynanyp oňa boýun boljak bolsa, şonuň üçin ýazgaryşa we yzarlanmaga sezewar bolar.” The Great Controversy, 580, 581.
In 2016 Trump was elected, then the globalists represented by Biden stole the election of 2020, but that is only recognized by those who have 20/20 vision. In verse thirteen Donald Trump “returns” in 2024, with more power than ever, and begins his preparation for the golden age as well as the battle of Panium in verse fifteen. Then Leo the pope arrived to establish the vision in 2025, the third pope associated with the three battles of verses ten through fifteen, and also with the three presidents of those battles. The first and third popes and presidents are considered conservative, and the middle pope and president were globalists. The first alliance was secret, the last is open, for it is represented in verse fourteen as the symbol that establishes the external vision of the prophecies of the latter days.
2016-njy ýylda Tramp saýlandy, soňra bolsa Baýden tarapyndan wekilçilik edilýän globalistler 2020-nji ýylyň saýlawyny ogurladylar, emma muny diňe 20/20 görüşe eýe bolanlar ykrar edýär. On üçünji aýatda Donald Tramp 2024-nji ýylda “gaýdyp gelýär”, öňküsinden-de has uly güýç bilen, hem-de altyn asyra taýýarlygyny, şeýle hem on bäşinji aýatdaky Panium söweşini başlaýar. Soňra Leo atly papa 2025-nji ýylda gelip, görnüşi berkarar etdi; ol onunjy aýatdan on bäşinji aýada çenli bolan üç söweş bilen baglanyşykly üçünji papa, şonuň ýaly-da şol söweşleriň üç prezidenti bilen hem baglanyşyklydyr. Birinji we üçünji papalar hem-de prezidentler konserwatiw hasaplanýar, ortaky papa bilen prezident bolsa globalistlerdi. Birinji bileleşik gizlin bolupdy, iň soňkusy bolsa açykdyr, çünki ol on dördünji aýatda soňky günleriň pygamberlikleriniň daşky görnüşini berkarar edýän nyşan hökmünde görkezilýär.
On December 31, 2023 the work of the first angel, as typified by the work of the first decree began laying the foundation. The foundational test was over whether William Miller was correct or incorrect in his identification that it was Rome that establishes the vision in verse fourteen. Miller’s identification of Rome as the symbol that established the prophetic vision of the latter days is in some aspects the most significant of all of Miller’s foundational truths. How Miller arrived at certain understandings can only be derived from applying sanctified logic to his time and circumstances, but with some of his prophetic discoveries there is very specific testimony as to why he came to his understandings. The most fundamental of his understandings was his identification that it is Rome that establishes the vision.
2023-nji ýylyň 31-nji dekabrynda birinji perişdäniň işi, birinji permananyň işi bilen öňünden görkezilişi ýaly, düýbi goýup başlady. Düýp synagy William Milleriň on dördünji aýatda görnüşi berkarar edýän zadyň Rimdigini kesgitlemeginde dogrymy ýa-da nädogrumy bolandygy baradaky mesele boldy. Milleriň soňky günleriň pygamberlik görnüşini berkarar eden nyşan hökmünde Rimi kesgitlemegi, käbir taraplardan, Milleriň ähli düýpli hakykatlarynyň iň ähmiýetlisidir. Milleriň käbir düşünjelere nähili gelip ýetendigini diňe onuň döwrüne we ýagdaýlaryna mukaddesleşdirilen logikany ulanmak arkaly çykarmak bolýar, ýöne onuň käbir pygamberlik açyşlary babatda onuň şol düşünjelere näme üçin gelendigi hakynda örän anyk şaýatlyk bar. Onuň düşünjeleriniň iň esasy düýbi, görnüşi berkarar edýän zadyň hut Rimdigini kesgitlemegidi.
Miller directly testifies how he searched to understand what it was that was “taken away” in the book of Daniel. He not only identifies where he found his answer, but he speaks of his excitement when he discovered the jewel, he had been searching for. Apollos Hale records a commentary upon Miller’s own writings, and in the following passage Hale is identifying how Miller became a student of prophecy. Miller, as the messenger of the light which was unsealed in 1798, is a sacred example of those who Daniel called the “wise” who “understand” when the book is “unsealed.” Miller’s testimony of how he was led into studying the Bible is a purposeful example by the One who controls all things. Pay attention to Miller’s development, for he is the example of the wise who understand the increase of knowledge, even if they, as Miller, come out from the darkness of error.
Miller Danyýel kitabynda “aýrylan” zadyň nämedigine düşünmek üçin nähili gözleg geçirendigini göni güwä geçýär. Ol diňe jogabyny nireden tapandygyny görkezmek bilen çäklenmän, eýsem gözläp ýören şol gymmat bahaly hazynasyny tapanda duýan şatlygyny hem beýan edýär. Apollos Hale Milleriň öz ýazgylaryna degişli bir düşündiriş ýazga geçirýär, we aşakdaky parçanyň içinde Hale Milleriň pygamberlik boýunça nähili talyp bolandygyny görkezýär. 1798-nji ýylda açylan ýagtylygyň habarçysy hökmünde Miller Danyýeliň kitap “açylanda” “düşünýän” “parasatlylar” diýip atlandyranlarynyň mukaddes nusgasydyr. Milleriň Mukaddes Ýazgyny öwrenmäge nähili alnyp barlandygy baradaky güwäligi ähli zatlary dolandyrýan Tarapdan berlen maksatly bir mysaldyr. Milleriň ösüşine üns beriň, çünki ol, edil Miller ýaly, ýalňyşlygyň garaňkylygyndan çyksalar hem, bilimiň artmagyna düşünýän parasatlylaryň mysalydyr.
“‘In the month of May, 1816, I was brought under conviction, and O, what horror filled my soul! I forgot to eat. The heavens appeared like brass, and the earth like iron. Thus I continued till October, when God opened my eyes; and O, my soul, what a Saviour I discovered Jesus to be! My sins fell like a burden from my soul: and then how plain the Bible seemed to me! It all spoke of Jesus; he was in every page and every line. O, that was a happy day! I wanted to go right home to heaven; Jesus was all to me, and I thought I could make everybody else see him as I saw him, but I was mistaken.
“‘1816-njy ýylyň maý aýynda men günäme berk düşündim, we, ah, kalbymy nähili bir elhençlik doldurdy! Men iýmegi unudypdym. Gök asman mis ýaly, ýer bolsa demir ýaly görünýärdi. Men oktýabra çenli şeýle dowam etdim, şonda Hudaý gözlerimi açdy; we, ah, jan-ym, Isanyň nähili bir Halasgärdigini açyp gördüm! Günälerim kalbymdan bir ýük ýaly gaçyp düşdi; şondan soň Mukaddes Kitap maňa nähili düşnükli göründi! Onuň ählisi Isa hakda sözleýärdi; ol her sahypada we her setirde bardy. Ah, ol nähili bagtly bir gündi! Men göni öýe—asmana—gitmek isledim; Isa meniň üçin hemme zatdy, we men ony özüm nähili gören bolsam, başgalaryň hem şeýdip görüp biljekdigini pikir edipdim, emma men ýalňyşypdyryn.
“‘During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible. It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and heard me talk while I was a deist, he inquired, in rather a significant manner, “What do you think of this text, and that?” referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. “How long time do you want?” I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood. I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—“Suppose you find a passage that you cannot understand, what will you do?”
“Men deist bolan on iki ýyllyk döwrümde tapyp bilen ähli taryhlarymy okadym; emma indi men Mukaddes Kitaby söýýärdim. Ol Isa hakda öwredýärdi! Şeýle-de bolsa, Mukaddes Kitabyň ep-esli bölegi meniň üçin henizem garaňky bolup galýardy. 1818 ýa-da 1819-njy ýylda, meni görmäge gelen we men deist wagtym meni tanaýan hem-de gepleşiklerimi eşiden bir dostum bilen söhbetdeş bolup durkam, ol örän manyly äheňde: “Şu aýat hakda näme pikir edýärsiň, ol aýat hakda näme?” diýip sorady; bu, meniň deist wagtym garşy çykan öňki aýatlaryma degişlidi. Men onuň näme göz öňünde tutýandygyna düşündim-de, şeýle jogap berdim: — Eger maňa wagt berseňiz, olaryň nämäni aňladýandygyny aýdaryn. “Näçe wagt isleýärsiň?” “Bilemok, ýöne aýdaryn” diýip jogap berdim; çünki Hudaýyň düşünip bolmajak bir ylhamy berendigine ynanyp bilmeýärdim. Şonda men, Mukaddes Ruhuň näme diýmek isleýändigini tapyp biljekdigime ynanyp, Mukaddes Kitabymy öwrenmegi ýüregime düwdüm. Emma bu karara gelen dessime maňa şeýle pikir geldi: — “Ýa düşünip bilmejek bir parçanyň üstünden barsaň, näme edersiň?””
“This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, [purchased in 1798] which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant. I began at Genesis, and read on slowly; and when I came to a text that I could not understand, I searched through the Bible to find out what it meant. After I had gone through the Bible in this way, O, how bright and glorious the truth appeared! I found what I have been preaching to you. I was satisfied that the seven times terminated in 1843. Then I came to the 2300 days; they brought me to the same conclusion; but I had no thought of finding out when the Saviour was coming, and I could not believe it; but the light struck me so forcibly I did not know what to do. Now, I thought, I must put on spurs and breeching; I will not go faster than the Bible, and I will not fall behind it. Whatever the Bible teaches, I will hold on to it. But still there were some texts that I could nor understand.”
“Şonda Mukaddes Kitaby öwrenmegiň şu usuly meniň kelläme geldi: — Men şeýle aýatlaryň sözlerini alaryn-da, olary bütin Mukaddes Kitap boýunça yzarlap, olaryň manysyny şu ýol bilen anyklaryn. Mende Cruden’s Concordance bardy, [1798-nji ýylda satyn alnan], meniň pikirimçe, ol dünýäde iň gowusydyr; şonuň üçin men ony we Mukaddes Kitabymy alyp, iş stoluma geçdim-de, başga hiç zat okamadyk, gazetlere diňe az-kem seretdim, çünki men Mukaddes Kitabymyň näme diýýändigini bilmegi ýüregime düwdüm. Men Gelip çykyşdan başladym we ýuwaş-ýuwaşdan okaýardym; hem-de düşünip bilmeýän bir aýata duşanymda, onuň näme aňladýandygyny bilmek üçin bütin Mukaddes Kitaby agtarýardym. Men Mukaddes Kitaby şu usul bilen başdan-aýak geçip çykanymdan soň, eý, hakykat nähili nurly hem şöhratly bolup göründi! Men size wagyz edip gelen zadymy tapdym. Men ýedi döwrüň 1843-nji ýylda tamamlanýandygyna kanagatlandym. Soň men 2300 güne geldim; olar meni şol bir netijä getirdi; emma Halasgäriň haçan gelýändigini anyklamak hakda hiç hili pikirim ýokdy, hem men muňa ynanyp bilmeýärdim; ýöne nur maňa şeýle güýçli urdy welin, näme etjegimi bilmedim. Indi, diýip oýlandym, men taýynlyk görmelidirin we dykgatly hereket etmelidirin; men Mukaddes Kitapdan öňe geçmerin, hem-de ondan yza-da galmaryn. Mukaddes Kitap näme öwredýän bolsa, şoňa berk ýapyşaryn. Emma şonda-da meniň düşünip bilmeýän käbir aýatlar bardy.”
“So much for his general mode of studying the Bible. On another occasion he stated his mode of settling the meaning of the text before us—the meaning of ‘the daily.’ ‘I read on,’ said he, ‘And could find no other case in which it was found, but in Daniel. I then 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.’” Apollos Hale, The Second Advent Manual, 66.
“Onuň Mukaddes Kitaby öwrenişiniň umumy usuly hakda şu kadar. Başga bir ýagdaýda bolsa, öňümizdäki tekstiň — «hemişelik» sözüniň — manysyny nähili kesgitländigini beýan etdi. «Men okaýardym», diýip ol aýtdy, «we munuň Daniýelden başga ýerde duş gelýän başga hiç bir ýagdaýyny tapyp bilmedim. Soň men onuň bilen baglanyşykly duran şol sözleri — “aýryp almak” diýen sözleri — aldym. “Ol hemişeligi aýryp alar”, “hemişelik aýrylyp alnyp başlan wagtyndan bäri” we ş.m. Men okaýardym, we tekst üstüne hiç bir ýagtylyk tapmaryn öýtdüm; ahyrynda men 2 Selanikliler 2:7, 8-e geldim. “Çünki bikanunlygyň syry eýýäm işleýär; diňe häzir päsgel berýän, ol ýoldan aýrylýança päsgel berer, şondan soň bolsa şol zalym aýan ediler”, we ş.m. Men şol tekste gelnime, eý, hakykat nähili aýdyň hem şöhratly bolup göründi! Ine, ol ýerde! şol “hemişelik” şudur! Indi bolsa, Pawlus “häzir päsgel berýän”, ýa-da böwet bolýan diýmek bilen nämäni göz öňünde tutýar? “günäniň adamy” we “zalym” diýmek bilen Papalyk göz öňünde tutulýar. Onda, Papalygyň aýan edilmegine päsgel berýän näme? Elbetde, bu Butparazlykdyr; onda şeýle bolsa, “hemişelik” Butparazlygy aňlatmaly.’” Apollos Hale, The Second Advent Manual, 66.
The Providential guidance of Miller’s study by both human and Divine is in the record. His old friend pushed him, and the thoughts which came to him were the voice of the angel Gabriel, who Sister White identifies “line upon line” as the angel who repeatedly visited Miller. He identifies the seven times as his first discovery and then identifies the 2,300 as the second witness to the seven times, for they both ended in 1843, (he initially believed). Those two prophecies are his alpha and omega discoveries, and within the prophetic relationship to Miller they identify the mistake that would be corrected by Samuel Snow with the message of the Midnight Cry that initiated the “seventh-month movement.” The movement of the Midnight Cry was the “seventh-month movement” when it left the Exeter camp meeting, for it was identifying the coming of the Lord on the tenth day of the seventh month, which in 1844 fell on October 22.
Milleriň öwrenişine hem ynsan, hem-de Ylahy tarapdan berlen takdyryýetli ýolbaşçylyk ýazgyda görkezilendir. Onuň köne dosty ony höweslendirdi, we onuň kellesine gelen pikirler Perişde Jebraýylyň sesidi; White uýa bolsa “setir üstüne setir” diýmek bilen, Millere gaýta-gaýta gelen şol perişdäniň hut şoldygyny görkezýär. Ol ýedi wagty öz ilkinji açyşy hökmünde görkezýär, soňra bolsa 2,300-i ýedi wagta degişli ikinji şaýat hökmünde görkezýär, çünki olaryň ikisi-de 1843-nji ýylda tamamlanýardy (ol başda şeýle ynanýardy). Şol iki pygamberlik onuň alfa we omega açyşlarydyr, we Miller bilen bagly pygamberlik gatnaşyklarynyň içinde olar soňra Samuel Snow tarapyndan, “ýedinji aý hereketini” başlan Gijeki agyrysynyň habary arkaly düzediljek ýalňyşy görkezýärler. Gijeki agyrysy hereketi Exeter çadyr ýygnagyndan çykanda “ýedinji aý hereketi” boldy, çünki ol Rebbiň ýedinji aýyň onunjy gününde gelşini görkezýärdi; bu gün 1844-nji ýylda 22-nji oktýabra gabat gelipdi.
The mistake that produces the empowerment of the second angel is represented by Miller’s initial understanding that the seven times and the 2,300 years concluded together in 1843. In the passage the next doctrine that is discussed is how Miller came to identify Rome as the symbol that establishes the vision. The Adventist history teachers identify that all of William Miller’s prophetic understandings were based upon his identifying two desolating powers. He understood those two desolating powers to be pagan and papal Rome, and he saw those two powers in 2 Thessalonians when he came to understand that the “daily” in the book of Daniel is pagan Rome. Every prophetic model set forth by Miller, who Sister White informs us was repeatedly visited by angels, was based upon his understanding that Rome establishes the vision. Every one!
Ikinji perişdäniň güýçlendirilmegini emele getirýän ýalňyşlyk, Milleriň ýedi döwrüň we 2,300 ýylyň ikisiniň hem 1843-nji ýylda bilelikde tamamlanýandygy baradaky ilkinji düşünjesi arkaly görkezilýär. Şol parçadda soňra ara alnyp maslahatlaşylýan indiki taglymat, Milleriň görnüşi berkarar edýän nyşan hökmünde Rimi nädip kesgitländigidir. Adventist taryhyň mugallymlary William Milleriň ähli pygamberlik düşünjeleriniň onuň iki harap ediji güýji kesgitlemegine esaslanandygyny görkezýärler. Ol şol iki harap ediji güýje butparaz Rim we papalyk Rimi diýip düşünýärdi, hem-de Daniel kitabyndaky “gündelik” düşünjesiniň butparaz Rimdigine düşünende, ol şol iki güýji 2 Selaniklilerde gördi. White uýanyň bize habar berşi ýaly, birnäçe gezek perişdeler tarapyndan zyýarat edilen Miller tarapyndan beýan edilen her bir pygamberlik nusgasy, Rimiň görnüşi berkarar edýändigi baradaky onuň düşünjesine esaslanýardy. Her biri!
From December 31, 2023 the Lion of the tribe of Judah has been unsealing the Revelation of Jesus Christ. From that point the foundational test had begun, and it reached its conclusion when the first pope from the United States began his reign on May 8, 2025. At that point, the temple test began.
2023-nji ýylyň 31-nji dekabryndan bäri Ýahuda taýpasynyň Arslany Isa Mesihiň Ylhamyny möhürlerinden açyp gelýär. Şol pursatdan başlap düýpli synag başlandy we ol 2025-nji ýylyň 8-nji maýynda Amerikanyň Birleşen Ştatlaryndan bolan ilkinji papanyň öz hökümdarlygyna başlamagy bilen tamamlandy. Şol pursatda ybadathana synagy başlandy.
We will continue these things in the next article and employ the “250” years as a witness to uphold our identification that the foundational test ended with the current pope.
Bu meseleleri indiki makalada dowam etdireris we esas goýujy synagyň häzirki papa bilen tamamlanandygyny kesgitlemegimizi goldamak üçin “250” ýyly şaýat hökmünde ulanyarys.