It has been shown that the history of August 11, 1840 until October 22, 1844 is the history represented by the seven thunders which were sealed up until just before the close of probation. In this article I will begin by reviewing some of what we have identified about the symbolism of the seven thunders. We are using historical lines upon historical lines to present these truths. There are four prophetic waymarks from August 11, 1840 until and including October 22, 1844; the empowerment of the first angel’s message, the first disappointment, the Midnight Cry and the Great Disappointment.
1840-njy ýylyň 11-nji awgustyndan 1844-nji ýylyň 22-nji oktýabryna çenli bolan taryhyň, synag döwrüniň tamamlanmagyna az wagt galýança möhürlenen ýedi gümmürdi bilen şekillendirilen taryhdyrdygy görkezildi. Bu makalada men ýedi gümmürdiniň nyşanly manysy barada kesgitlän zatlarymyzyň käbirini gaýtadan gözden geçirmäge başlajak. Biz bu hakykatlary beýan etmek üçin taryhy çyzyklaryň üstüne taryhy çyzyklary ulanýarys. 1840-njy ýylyň 11-nji awgustyndan 1844-nji ýylyň 22-nji oktýabryna çenli, şol senäni hem içine almak bilen, dört pygamberlik ýol belgisi bardyr: birinji perişdäniň habarynyň güýçlendirilmegi, ilkinji lapykeçlik, Ýarygije Nidası we Uly Lapykeçlik.
August 11, 1840 was typified by Moses at the burning bush. The first disappointment in the spring of 1844 was typified by the wife of Moses, Zipporah when she sorrowfully and fearfully circumcised their son. The Midnight Cry that began at the Exeter camp meeting from August 12–17 was typified by the arrival of Moses in Egypt and his initial warning about the death of Egypt’s firstborn. The Great Disappointment of October 22, 1844 was typified by the Hebrews at the Red Sea.
1840-njy ýylyň 11-nji awgusty ýanyp duran gyrymsy agaç ýanyndaky Musa arkaly öňünden nyşanlanypdy. 1844-nji ýylyň ýazyndaky ilkinji lapykeçlik Musanyň aýaly Zipporanyň ogullaryny gaýgyly we gorkuly ýagdaýda sünnet etmegi arkaly öňünden nyşanlanypdy. 12–17-nji awgust aralygynda Exeter çadyr ýygnagynda başlanan Gijäniň Ýarysyndaky Nida Musanyň Müsüre gelmegi we Müsüriň ilkinji doglanlarynyň ölümi hakdaky ilkinji duýduryşy arkaly öňünden nyşanlanypdy. 1844-nji ýylyň 22-nji oktýabryndaky Uly Lapykeçlik Gyzyl deňziň ýanyndaky ýewreýler arkaly öňünden nyşanlanypdy.
In the time of King David August 11, 1840 was typified by the Philistines returning the ark of God. The first disappointment in the spring of 1844 was typified by Uzzah touching the ark of God. The Midnight Cry that began at the Exeter camp meeting from August 12–17 was typified by David bringing the ark into Jerusalem. The Great Disappointment of October 22, 1844 was typified by David’s wife Michal as she despised David for entering Jerusalem with the ark.
Dawut patyşanyň döwründe 1840-njy ýylyň 11-nji awgusty peliştlileriň Hudaýyň sandygyny yzyna gaýtarmagy bilen öňden nyşanlanan eken. 1844-nji ýylyň ýazyndaky ilkinji lapykeçlik Uzzanyň Hudaýyň sandygyna el ýetirmegi bilen öňden nyşanlanan eken. 12–17-nji awgust aralygynda Exeterdäki çadyr ýygnagynda başlanan Ýarygijeki Nida Dawudyň sandygy Iýerusalime getirmegi bilen öňden nyşanlanan eken. 1844-nji ýylyň 22-nji oktýabryndaky Uly Lapykeçlik bolsa, Dawudyň aýaly Mihalyň Dawudy sandyk bilen Iýerusalime girendigi üçin ýigrenmegi bilen öňden nyşanlanan eken.
August 11, 1840 was typified by the baptism of Christ. The first disappointment in the spring of 1844 was typified by the disappointment of Lazarus’ death. The Midnight Cry that began at the Exeter camp meeting from August 12–17 was typified by the Triumphal Entry of Christ into Jerusalem. The Great Disappointment of October 22, 1844 was typified by the disappointment of the cross.
1840-njy ýylyň 11-nji awgusty Mesihiň çokundyrylmagy bilen nusgalandyryldy. 1844-nji ýylyň ýazyndaky ilkinji lapykeçlik Lazaryň ölümi bilen bagly lapykeçlik arkaly nusgalandyryldy. 12–17-nji awgust aralygynda Exeter düşelge ýygnagynda başlanan Ýarygijeki Gykylyk Mesihiň Ýerusalime dabaraly giriş etmegi bilen nusgalandyryldy. 1844-nji ýylyň 22-nji oktýabryndaky Uly Lapykeçlik haç baradaky lapykeçlik bilen nusgalandyryldy.
We have pointed out that these four waymarks, represent only a partial segment of the complete structure of every reformatory movement. We are identifying the four waymarks as witnesses of the history that began on September 11, 2001. One of the prophetic characteristics of each of the four lines, is that the waymarks in each line possess the same theme.
Biz şu zada belläp geçdik: bu dört ýolbelgisi her bir reforma hereketiniň doly gurluşynyň diňe bölekleýin bir bölegini aňladýar. Biz bu dört ýolbelgisini 2001-nji ýylyň 11-nji sentýabrynda başlanan taryhyň şaýatlary hökmünde kesgitleýäris. Dört çyzygyň her biriniň pygamberlik häsiýetleriniň biri şudur: her çyzykdaky ýolbelgileriň hemmesi şol bir mowzuga eýedir.
For Moses, all four of the waymarks addressed God’s work of entering into a covenant with a chosen people in fulfillment with the prophecy of Abraham. With King David’s reform line all four of the waymarks were associated with the ark of God. In Christ’s line all four of the waymarks were associated with death and resurrection.
Musa üçin şol dört ýol belgileriniň ählisi, Ybraýymyň pygamberliginiň ýerine ýetirilmegi boýunça Hudaýyň saýlanan halk bilen äht baglaşmak işine degişlidi. Dawut patyşanyň özgertme çyzygynda şol dört ýol belgisiniň ählisi Hudaýyň sandygy bilen baglanyşyklydy. Mesihiň çyzygynda şol dört ýol belgisiniň ählisi ölüm we direliş bilen baglanyşyklydy.
August 11, 1840 was a confirmation of the day for a year principle. The first disappointment in the spring of 1844 was caused by a failed application of the day for a year principle. Samuel Snow’s message of the Midnight Cry was the correction and a perfection of the failed application of the day for a year principle. The corrected message was based upon the day for a year principle and was fulfilled on October 22, 1844. All four waymarks are identifying the day for a year principle.
1840-njy ýylyň 11-nji awgusty bir günüň bir ýyla deňdigini görkezýän ýörelgäniň tassyklamasy boldy. 1844-nji ýylyň ýazyndaky ilkinji lapykeçlik bir günüň bir ýyla deňdigini görkezýän ýörelgäniň nädogry ulanylmagy sebäpli ýüze çykdy. Samuel Snounyň „Ýarygije gykylygy“ baradaky habary bir günüň bir ýyla deňdigini görkezýän ýörelgäniň nädogry ulanylyşynyň düzedilmegi hem-de kämilleşdirilmegi boldy. Düzedilen habar bir günüň bir ýyla deňdigini görkezýän ýörelgä esaslanýardy we 1844-nji ýylyň 22-nji oktýabrynda ýerine ýetdi. Dört ýolbelginiň hemmesi bir günüň bir ýyla deňdigini görkezýän ýörelgäni anyklaşdyrýar.
Sister White informs us the seven thunders represent the events that transpired during the first and second angels’ messages; but she teaches that the seven thunders also represent “future events that will be disclosed in their order.” The seven thunders represent four prophetic events that began on August 11, 1840 and ended on October 22, 1844 and those four waymarks will be repeated in our history in the same order.
Aýal Waýt bize ýedi gürrüldiniň birinji we ikinji perişdäniň habarlary döwründe bolup geçen wakalary aňladýandygyny habar berýär; emma ol şeýle-de ýedi gürrüldiniň «öz tertibinde aýan ediljek geljekdäki wakalary» hem aňladýandygyny öwredýär. Ýedi gürrüldi 1840-njy ýylyň 11-nji awgustynda başlan we 1844-nji ýylyň 22-nji oktýabrynda tamamlanan dört pygamberlik wakasyny aňladýar, hem-de şol dört ýolbelgi biziň taryhymyzda hem şol bir tertipde gaýtalanar.
September 11, 2001 was typified by August 11, 1840 and both of those dates are connected with Islam, thus tying the beginning of Adventism together with the end of Adventism. Both August 11, 1840 and September 11, 2001 were a confirmation of the primary prophetic rule of their respective histories.
2001-nji ýylyň 11-nji sentýabry 1840-njy ýylyň 11-nji awgusty arkaly öňünden görnüşlendirildi, we şol iki senäniň hem yslam bilen baglanyşykly bolmagy Adventizmiň başlangyjyny onuň soňy bilen baglanyşdyrýar. 1840-njy ýylyň 11-nji awgusty-da, 2001-nji ýylyň 11-nji sentýabry-da öz degişli taryhlarynyň esasy pygamberlik kadasynyň tassyklamasy boldy.
On September 11, 2001, the angel of Revelation eighteen descended and on August 11, 1840 the angel of Revelation ten descended. The first disappointment of Future for America was a failed prediction concerning Islam on July 18, 2020. The message that is unsealed, as was the Midnight Cry at Exeter in the summer of 1844, is a correction of the failed prediction that had been previously given. For the Millerites the correction was in relation to the previously failed application of the day for a year principle identifying 1843 as the time of the Lord’s return. Today the correction which is represented by the Millerite Midnight Cry message must be a waymark that represents Islam, as the previous two waymarks were. The correction typified by the work of Samuel Snow was not to disregard the previous failed prediction, but to fine tune the prediction that had previously failed.
2001-nji ýylyň 11-nji sentýabrynda Ylham kitaby on sekiziň perişdesi indi, 1840-njy ýylyň 11-nji awgustynda bolsa Ylham kitaby onyň perişdesi indi. “Future for America”-nyň ilkinji lapykeçligi 2020-nji ýylyň 18-nji iýulynda Yslam barada edilen başa barmadyk çaklamady. 1844-nji ýylyň tomsunda Exeterde “Ýarygije Nidasynyň” bolşy ýaly, möhüri açylan habar öň berlen, ýöne başa barmadyk çaklamanyň düzedilişidir. Millerçilere görä bu düzediş Rebbiň gaýdyp gelşiniň wagty hökmünde 1843-nji ýyly kesgitlän “bir gün — bir ýyl” ýörelgesiniň öňki başa barmadyk ulanylyşy bilen baglanyşyklydy. Häzirki wagtda bolsa Millerçileriň “Ýarygije Nidasynyň” habary bilen şekillendirilen bu düzediş, öňki iki ýolgörkeziji nyşan ýaly, Yslamy aňladýan bir ýolgörkeziji nyşan bolmalydyr. Samuel Snow-nyň işi bilen nusgalanan düzediş, öňki başa barmadyk çaklamany äsgermezlik etmek däl-de, eýsem öň başa barmadyk şol çaklamany has takyklaşdyrmakdy.
“The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.
Lapyk bolanlar Mukaddes Ýazgylardan özleriniň gijikdirilýän döwürde ýaşandyklaryny we olar görmegiň berjaý bolmagyna sabyr bilen garaşmalydyklaryny gördüler. Olary 1843-nji ýylda öz Reblerine garaşmaga getiren şol bir subutnama, Ony 1844-nji ýylda-da garaşmaga iterdi. Irki Ýazgylar, 247.
Today the message that is typified by the message that came out of the Exeter camp meeting will be a perfection of the previously failed prediction. The Great Disappointment of Millerite history represents a great disappointment that takes place at the Sunday law, but it will be in the context of a prediction about Islam. Samuel Snow’s message was an identification of the exact date. It was the right date, but the wrong event. The message today represented by Snow’s message will be a message of Islam that is the perfection of the message that failed at the first disappointment of July 18, 2020.
Şu günlerde Exeter lager ýygnagyndan çykan habaryň öňden şowsuzlyga uçran öňden aýdylşyň kämilleşdirilen görnüşi bolup çykyş edýän habar getiriler. Millerçi taryhyndaky Uly Göwnüçökgünlik, Ýekşenbe kanuny wagtynda bolup geçýän uly bir göwnüçökgünligi aňladýar, emma ol Yslam baradaky bir öňden aýdylşyň çäginde bolar. Samuel Snow-nyň habary takyk senäniň kesgitlenmegi bolupdy. Sene dogrydy, ýöne waka nädogrydy. Şu günlerde Snow-nyň habary arkaly şekillendirilen habar, 2020-nji ýylyň 18-nji iýulyndaky ilkinji göwnüçökgünlikde şowsuzlyga uçran habaryň kämilleşdirilen görnüşi bolan Yslam baradaky habar bolar.
There are no times or dates involved now, for since October 22, 1844 time setting is no longer to be a part of God’s prophetic message.
Indi mundan beýläk hiç hili wagtlar ýa-da seneler degişli däldir, çünki 1844-nji ýylyň 22-nji oktýabryndan bäri wagt bellemek Hudaýyň pygamberlik habarynyň bir bölegi bolmaly däldir.
“The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel’s message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness.” Experience and Views, 48, 49.
“Reb maňa üçünji perişdäniň habarynyň gitmelidigini hem-de Rebbiň dagynyk çagalaryna wagyz edilmelidigini görkezdi; ol wagtyň üstüne daňylmaly däldir; çünki wagt indi hiç haçan gaýtadan synag bolmaz. Men käbirleriniň wagt hakynda wagyz edilmeginden döreýän galp joşguny kabul edýändiklerini gördüm; üçünji perişdäniň habary wagtyň berip biljeginden has güýçlüdi. Men bu habaryň öz binýadynyň üstünde durup bilýändigini, ony güýçlendirmek üçin wagtyň zerur däldigini, onuň gudratly güýç bilen gitjekdigini, öz işini ýerine ýetirjekdigini hem-de dogrulykda gysgaldyljakdygyny gördüm.” Experience and Views, 48, 49.
The fourth waymark of our history must be the Sunday law, for the sacred histories of all the reform lines added together line upon line, in conjunction with the inspired commentary of those histories through the Spirit of Prophecy are conclusive that the Sunday law is the fourth waymark after the mighty angel descends in our history. The fourth waymark in the history of the seven thunders that are “future events that will be disclosed in their order” must be connected with Islam, based upon the fact that the same theme always exists in the same four waymarks in every reformatory movement.
Taryhymyzdaky dördünji ýol belgisi ýekşenbe kanuny bolmalydyr, çünki ähli reforma çyzyklarynyň mukaddes taryhlary setir üstüne setir görnüşinde bir ýere jemlenende, şol taryhlaryň Pygamberlik Ruhy arkaly berlen ylhamly düşündirişi bilen utgaşyp, taryhymyzda gudratly perişde inenden soň dördünji ýol belgisiniň ýekşenbe kanunydygyny gutarnykly ýagdaýda tassyklaýar. Öz tertibi boýunça aýan ediljek “geljek wakalar” bolan ýedi gümmürdiň taryhyndaky dördünji ýol belgisi Yslam bilen baglanyşykly bolmalydyr, munuň sebäbi şol bir mowzugyň her bir reforma hereketinde hemişe şol bir dört ýol belgisinde bardygydyr.
Islam will be part of the prophetic events at the Sunday law for a second reason. Jesus, the Lion of the tribe of Judah has specifically taken the history of these four events and defined them as a symbol unto themselves. That symbol is the seven thunders. There are other waymarks in every reformatory movement that exist both before and after the four waymarks that the Lion of the tribe of Judah specifies as the seven thunders. As a symbol unto themselves, the first waymark of the symbolic history containing these four waymarks represented the attack by Islam on the United States on September 11, 2001. The fact that Alpha and Omega identify the end with the beginning, establishes Islam at the Sunday law, for the first of those four waymarks was the attack of Islam on September 11, 2001, therefore the fourth and last waymark must also be an attack by Islam against the United States.
Yslam ýekşenbe kanuny bilen bagly pygamberlik wakalarynyň bir bölegi bolar, munuň ikinji sebäbi hem bardyr. Ýehuda taýpasynyň Arslany bolan Isa bu dört wakanyň taryhyny aýratynlykda ele alyp, olary özbaşdak bir nyşan hökmünde kesgitledi. Ol nyşan ýedi gürrüldidir. Her bir özgerdiş hereketinde, Ýehuda taýpasynyň Arslanynyň ýedi gürrüldi diýip kesgitleýän şol dört ýolbelginiň hem öňünde, hem soňunda bar bolan başga ýolbelgiler hem bardyr. Özbaşdak bir nyşan hökmünde, bu dört ýolbelgini öz içine alýan nyşanly taryhyň ilkinji ýolbelgisi 2001-nji ýylyň 11-nji sentýabrynda Yslamyň Amerikanyň Birleşen Ştatlaryna eden hüjümini aňladýardy. Alfa bilen Omega soňuny başlangyç bilen kesgitleýändigi sebäpli, Yslam ýekşenbe kanunynda hem bellenýär, çünki şol dört ýolbelginiň ilkinjisi 2001-nji ýylyň 11-nji sentýabryndaky Yslamyň hüjümi bolupdy; şonuň üçin dördünji we iň soňky ýolbelgi hem Yslamyň Amerikanyň Birleşen Ştatlaryna garşy edýän hüjümi bolmalydyr.
It might very well be that the Sunday law is another attack by Islam on New York City, and that would answer as an end that is identified by the beginning, but at minimum it will be an attack by Islam as was the prediction of July 18, 2020.
Ýekşenbe baradaky kanunyň Nýu-Ýork şäherine garşy Yslamyň ýene bir hüjümi bolmagy ähtimaldyr; bu bolsa başy bilen tanalýan ahyra laýyk jogap bolardy. Emma iň bolmanda, 2020-nji ýylyň 18-nji iýulyndaky öňünden aýdylanlykda beýan edilişi ýaly, bu Yslam tarapyndan ediljek bir hüjüm bolar.
We have also pointed out that the Alpha and Omega hid a history within those four histories. In fact, that hidden internal history is a primary revelation that is now being brought out in conjunction with the command to “seal not the sayings of the prophecy of the book of Revelation.” That hidden internal history is recognized when we see within the four waymarks that are represented by the seven thunders that there is a period within the four waymarks that begins with a disappointment and ends with a disappointment. From the arrival of the second angel until the arrival of the third in Millerite history is a specific history that represents a symbol unto itself. It begins with an angel’s message that must be eaten, thus marking the tarrying time in the parable of the ten virgins. It then identifies the Midnight Cry which is also a message that must be eaten and then leads to the arrival of the third message that must be eaten.
Şeýle-de biz Alfa bilen Omeganyň şol dört taryhyň içinde bir taryhy gizländigini görkezipdik. Aslynda, şol gizlin içki taryh häzirki wagtda “Ylham kitabynyň pygamberliginiň sözlerini möhürleme” diýen buýruk bilen baglanyşyklylykda ýüze çykarylýan esasy bir aýatdyr. Şol gizlin içki taryh, ýedi gök gürrüldisi arkaly şekillendirilen dört bellik nokadynyň içinde, lapykeçlik bilen başlanýan we lapykeçlik bilen tamamlanýan bir döwrüň bardygyny görýänimizde tanalýar. Milleritler taryhynda ikinji perişdäniň gelmeginden üçünjiniň gelmegine çenli aralyk, özi özbaşdak bir nyşany aňladýan aýratyn bir taryhdyr. Ol iýilmegi degişli bolan bir perişdäniň habary bilen başlanýar, şeýlelikde on gyz baradaky tymsaldaky gijikme döwrüni alamatlandyrýar. Soňra ol, hem iýilmegi degişli bolan Ýarygije Gykylygyny kesgitleýär we ondan soň iýilmegi degişli bolan üçünji habaryň gelmegine alyp barýar.
The hidden internal line within the line of the seven thunders is confirmed prophetically not only by the beginning representing a disappointment, and an angel’s arrival and a message to eat, that is then repeated at the great disappointment, but it is also confirmed by the “truth.”
Ýedi gök gürrüldileriniň çyzygynyň içindäki gizlin içerki çyzyk pygamberlik taýdan diňe başynyň bir lapykeçligi aňladýandygy, bir perişdäniň gelişi we iýilmegi degişli habaryň bardygy, hem-de bularyň beýik lapykeçlikde gaýtalanyp görkezilýändigi bilen tassyklanman, eýsem «hakykat» tarapyndan hem tassyklanýar.
The Hebrew word “‘ĕmeṯ” that is translated as “truth” in the Old Testament was created by the wonderful linguist by using the first letter of the Hebrew alphabet, followed by the thirteenth letter of the alphabet and then ending with the last letter of the alphabet to form the word translated as truth. We have shown that those letters represent the principle of the rule of first mention, the principle that identifies the end from the beginning. The first letter is the letter “alpha”. The middle letter is the thirteenth letter of the Hebrew alphabet and represents rebellion. The last letter is the last, the end, the omega. We have shown that these three letters represent the three steps of the everlasting gospel as confirmed by several prophetic lines.
Köne Ähtde “hakykat” diýip terjime edilýän ýewreý sözi “‘ĕmeṯ” ajaýyp Dilçi tarapyndan ýewreý elipbiýiniň birinji harpy ulanylyp, onuň yzyna elipbiýiň on üçünji harpy getirilib, soňra bolsa elipbiýiň iň soňky harpy bilen tamamlanmak arkaly, “hakykat” diýip terjime edilýän sözi emele getirmek üçin döredildi. Biz bu harplaryň ilkinji agzalşyň düzgüniniň ýörelgesini, ýagny ahyryny başyndan kesgitleýän ýörelgäni aňladýandygyny görkezduk. Birinji harp “alpha” harpydyr. Ortaky harp ýewreý elipbiýiniň on üçünji harpydyr we gozgalaňy aňladýar. Iň soňky harp iň soňkydyr, ahyrdyr, omega. Biz bu üç harpyň birnäçe pygamberlik setirleri arkaly tassyklanyşy ýaly, baky Hoş Habaryň üç ädimini aňladýandygyny görkezduk.
Those three letter’s meanings correspond to the meaning of each of the three angels’ messages. Those three letter’s meanings correspond to the purification process of the wise and wicked in Daniel twelve verse ten who are purified, made white and tried. The three Hebrew letters that were brought together to create the word “truth,” possess the signature of Alpha and Omega and the three steps which they identify in the first angel’s message, is called the everlasting gospel. The three steps represented by those letters also represent the work of the Holy Spirit as set forth in John sixteen.
Şol üç harpyň manysy üç perişdäniň habarlarynyň hersiniň manysyna gabat gelýär. Şol üç harpyň manysy Daniýel on ikinji bap, onunjy aýatda pähimdarlar we erbetler bilen baglanyşykly arassalanmak, ak edilmek we synagdan geçirilmek hökmünde beýan edilen tämizleniş işine gabat gelýär. “Hakykat” sözüni emele getirmek üçin bir ýere getirilen şol üç ýewreý harpy Alfa bilen Omeganň nyşanyny, şeýle hem olaryň birinji perişdäniň habarynda görkezýän üç ädimini özünde saklaýar; bu ebedi Hoş Habardyr. Şol harplar arkaly aňladylýan üç ädim, Ýahýa on altynjy bapda beýan edilişi ýaly, Mukaddes Ruhuň işini hem aňladýar.
And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. John 16:8–11.
Ol gelende, dünýäni günä, dogrulyk we höküm hakda paş eder: günä hakda, sebäbi olar Maňa iman etmeýärler; dogrulyk hakda, sebäbi Men Atamyň ýanyna gidýärin, siz hem Meni indi görmersiňiz; höküm hakda bolsa, sebäbi bu dünýäniň hökümdary höküm edildi. Ýahýa 16:8–11.
The first disappointment is represented as sin, as illustrated by Moses, Uzzah, Mary and Martha, and the Millerites for as John sixteen describes the work of the Holy Spirit in convicting of “sin;” it was because “they believe not.” Each of the symbols we just cited represent the first disappointment, and each of their histories testify that the disappointment was caused by the sin of not believing something that had been previously revealed to them. The first step is the conviction of sin. The first step is the first letter of the Hebrew alphabet.
Ilkinji lapykeçlik günä hökmünde şekillendirilýär; muny Musa, Uzza, Merýem bilen Marta hem-de Milleritler mysaly görkezýär, çünki Ýahýa 16 Mukaddes Ruhuň “günä” barada paş ediji işini beýan edişi ýaly, munuň sebäbi “olar ynanmaýarlar” bolandygy üçindir. Biz ýaňy ýatlap geçen nyşanlaryň her biri ilkinji lapykeçligi aňladýar, olaryň her biriniň taryhy hem şol lapykeçligiň özlerine öňünden aýan edilen bir zada ynanmazlyk günäsi sebäpli ýüze çykandygyny şaýatlyk edýär. Ilkinji ädim günäniň paş edilmegidir. Ilkinji ädim ýewreý elipbiýiniň ilkinji harpydyr.
The second waymark of the hidden history is righteousness, which is where the manifestation of the power of God is manifested in the righteousness of those carrying the Midnight Cry message. They manifest God’s righteousness at the conclusion of the tarrying time, for John sixteen says Christ went to his Father and they saw Christ no more. Christ had tarried in advance of the manifestation of righteousness. With the Millerites, when Christ removed His hand, the mistake was recognized. Then the content of the corrected message produced two classes of worshippers. One class manifested righteousness, for they had oil, and the other class manifested the rebellion represented by the thirteenth letter of the Hebrew alphabet.
Gizlin taryhyň ikinji ýoly adyllykdyr; hut şol ýerde, Ýarym Gije Nidasy habaryny göterýänleriň adyllygynda Hudaýyň güýjüniň aýan bolşy ýüze çykýar. Olar garaşmak döwrüniň ahyrynda Hudaýyň adyllygyny aýan edýärler, çünki Ýahýa 16-da Mesihiň Öz Atasynyň ýanyna gidendigi we olaryň Mesihi indi görmändikleri aýdylýar. Mesih adyllygyň aýan bolmagyndan öň gijä galyp garaşypdy. Milleritlerde, Mesih Öz elini çekip alanda, ýalňyşlyk tanaldy. Soňra düzedilen habaryň mazmuny ybadat edýänleriň iki synpyny emele getirdi. Bir synp adyllygy aýan etdi, çünki olarda ýag bardy, beýleki synp bolsa ýewreý elipbiýiniň on üçünji harpy bilen şekillendirilen gozgalaňy aýan etdi.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
Bütin ýeriň Rebbiň ýanynda duran mesih edilenler, bir wagtlar örtüji kerup hökmünde Şeýtana berlen orna eýedirler. Onuň tagtynyň töweregindäki mukaddes barlyklar arkaly Reb ýer ýüzüniň ýaşaýjylary bilen üznüksiz aragatnaşygy dowam etdirýär. Altyn ýag, Hudaýyň ynanýanlaryň çyralaryny sönmän, ýaldyrap öçüp gitmez ýaly üpjün edip durýan merhemetini aňladýar. Eger-de bu mukaddes ýag Hudaýyň Ruhunyň habarlarynda gökden guýulmaýan bolsady, onda şeriň güýçleri adamlar üstünde doly hökümranlyk ederdi.
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Biz özüne iberýän habarlaşyklaryny kabul etmedigimizde, Hudaý hormatsyzlanýar. Şeýlelikde, Ol garaňkylykda bolanlara ýetirilmegi üçin janlarymyzyň içine guýjak bolan altyn ýagy ret edýäris. ‘Ine, giýew gelýär; ony garşy almak üçin çykyň’ diýen çagyryş gelende, mukaddes ýagy kabul etmedik, ýüreklerinde Mesihiň merhemetini ezizlemändik bolanlar, akylsyz päk gyzlar ýaly, Reblerini garşylamaga taýýar däldiklerini görerler. Olar ýagny almaga özlerinde güýç tapmazlar, we olaryň durmuşlary weýran bolar. Emma Hudaýyň Mukaddes Ruhy soralanda, eger biz Musa ýaly ýalbaryp: ‘Maňa Öz şöhratyňy görkez’ diýsek, Hudaýyň söýgüsi ýüreklerimize giňden döküler. Altyn turbalaryň üsti bilen altyn ýag bize ýetiriler. ‘Goşunlaryň Rebbi şeýle diýýär: güýç bilen hem däl, gudrat bilen hem däl, eýsem Meniň Ruhum bilen.’ Dogrulyk Gününiň ýagty şöhlelerini kabul etmek arkaly, Hudaýyň çagalary dünýäde çyra hökmünde parlarlar.” Review and Herald, July 20, 1897.
Take note that those who receive the message of the Midnight Cry have been typified by Moses in the cave of Horeb, pleading for God to show him His glory. Those two classes had finalized their characters before the Midnight Cry, during the tarrying time.
Üns beriň: Ýarygijäniň Nidasynyň habaryny kabul edenler Horebdäki gowakda Musanyň mysalynda öňünden görkezildi; ol ýerde Musa Hudaýdan Özüniň şöhratyny oňa görkezmegini ýalbaryp soraýardy. Bu iki topar Ýarygijäniň Nidasyndan öň, gijä galynýan döwürde, öz häsiýetlerini gutarnykly berkitdiler.
“We are now living in a most perilous time, and not one of us should be tardy in seeking a preparation for the coming of Christ. Let none follow the example of the foolish virgins, and think that it will be safe to wait until the crisis comes before gaining a preparation of character to stand in that time. It will be too late to seek for the righteousness of Christ when the guests are called in and examined. Now is the time to put on the righteousness of Christ,—the wedding garment that will fit you to enter into the marriage supper of the Lamb. In the parable, the foolish virgins are represented as begging for oil, and failing to receive it at their request. This is symbolic of those who have not prepared themselves by developing a character to stand in a time of crisis.” The Youth’s Instructor, January 16, 1896.
“Biz häzirki wagtda iň howply döwürde ýaşaýarys, we hiç birimiz hem Mesihiň gelmegine taýýarlyk gözlemäge gijä galmaly däldiris. Goý, hiç kim akylsyz gyzlaryň göreldesine eýermesin-de, şol wagtda durup bilmek üçin häsiýet taýýarlygyny gazanmazdan ozal, krizis gelýänçä garaşmagyň howpsuz boljakdygyny pikir etmesin. Myhmanlar çagyrylyp, gözden geçirilende, Mesihiň dogrulygyny gözlemek üçin juda giç bolar. Indi Mesihiň dogrulygyny — sizi Guzynyň nikalaşyk toýuna girmäge laýyk etjek toý lybasyny — geýinmegiň wagtydyr. Tymsalda akylsyz gyzlar ýag dileýän we öz haýyşlary boýunça ony alyp bilmeýän hökmünde görkezilýär. Bu bolsa, krizis döwründe durup biljek häsiýeti ösdürip, özlerini taýýarlamadyk bolanlary alamatlandyrýar.” The Youth’s Instructor, January 16, 1896.
At the midnight cry one class had the necessary oil, and the other did not. The second step is the manifestation at the conclusion of the tarrying time of either righteousness or unrighteousness “because” the bridegroom went “to” his “Father, and ye see me no more.” The second step is the thirteenth letter of the Hebrew alphabet. The third step in the hidden history is judgment and the great disappointment and the last letter of the alphabet.
Ýary gygyrşyda bir topar zerur ýaga eýedi, beýlekisi bolsa eýe däldi. Ikinji ädim gijikme wagtynyň ahyrynda ýa dogrulygyň, ýa-da adalatsyzlygyň ýüze çykmagydyr, “sebäbi” gelin ýigidi Öz “Atasynyň” ýanyna gitdi, “siz bolsa meni indi görmersiňiz.” Ikinji ädim ýewreý elipbiýiniň on üçünji harpydyr. Gizlin taryhda üçünji ädim höküm, beýik lapykeçlik we elipbiýiň soňky harpydyr.
The hidden history within the seven thunders is testified to by the word “truth,” by the beginning disappointment identifying the last disappointment, by an angel arriving with a message at the beginning and end. The hidden history will only be recognized by those who have accepted the rules of Bible study that have been given by the highest authority. Miller’s rules in the beginning and Prophetic Keys at the end.
Ýedi gök gürrüldisiniň içindäki gizlin taryha “hakykat” sözi, başlangyçdaky lapykeçligiň soňky lapykeçligi kesgitleýşi, şeýle-de başlangyçda we ahyrda bir perişdäniň habar bilen gelşi şaýatlyk edýär. Gizlin taryh diňe iň ýokary ygtyýar tarapyndan berlen Mukaddes Kitaby öwrenmegiň düzgünlerini kabul edenler tarapyndan ykrar ediler. Başlangyçda Milleriň düzgünleri, ahyrda bolsa Peygamberlik açarlary.
With the history of the seven thunders, as we have just set forth, there is an emphasis that should be repeated and remembered. The first disappointment in every reform line is a disregard of previously established truth. Moses forgot to circumcise his son, though it was the very symbol of the Covenant that Abraham’s prophecy was identifying. Uzzah forgot that only the priesthood could touch the ark. Mary and Elizabeth give testimony in the story of Lazarus that they previously knew of Christ’s resurrection power. When the 1843 chart was produced the leaders (peer pressure) leaned upon Father Miller to disregard what he had always said about the year 1843. They insisted he change his established testimony that allowed for wiggle room unto the date of 1843 as their prediction of the fulfillment of the twenty-three hundred days. Miller’s testimony identifies that peer pressure brought by the other leaders in the movement led him to drop his vague identification of the fulfillment of the date for the fulfillment of the prophecy and state directly that it would be fulfilled in 1843.
Ýedi gök gürlemeleriniň taryhy bilen baglylykda, ýaňy beýan edişimiz ýaly, gaýtalanmaly we ýatda saklanmaly bir nygtama bar. Her bir reforma ugry boýunça ilkinji lapykeçlik öňden berkidilen hakykaty äsgermezlik etmekdir. Musa ogluny sünnet etmegi unutdy, emma bu hut Ybraýymyň pygamberliginiň görkezýän Ähtiniň nyşanydy. Uzza diňe ruhanylygyň sandaga degip bilýändigini unutdy. Merýem bilen Elizabet Lazaryň hekaýasynda Mesihiň direltmek güýji barada öňden bilendiklerine şaýatlyk edýärler. 1843-nji ýylyň çyzgysy taýýarlanylanda ýolbaşçylar (deň-duş basyşy) Ata Milleriň 1843-nji ýyl barada hemişe aýdyp gelen zatyny äsgermezlik etmegine daýandylar. Olar ondan, iki müň üç ýüz günüň ýerine ýetmeginiň öz çaklamalary hökmünde 1843-nji senä çenli mümkinçilik goýýan, ozaldan berkiden şaýatlygyny üýtgetmegini tutanýerlilik bilen talap etdiler. Milleriň şaýatlygy hereketdäki beýleki ýolbaşçylar tarapyndan ýetirilen deň-duş basyşynyň ony pygamberligiň ýerine ýetjek senesi baradaky onuň anyk bolmadyk kesgitlemesini taşlamaga hem-de onuň 1843-nji ýylda gönüden-göni ýerine ýetjekdigini açyk beýan etmäge alyp barandygyny görkezýär.
With Future for America, we knew that there was never to be another message “hung upon time.” Future for America had repeatedly taught that fact throughout the history of the movement. The first disappointment is always premised upon a disregard of an established testing truth. It was a sinful disregard of a truth, but more significantly it was a sinful disregard of the primary rule of William Miller, which had been specifically identified as ending in 1844.
“Future for America” bilen, biz hiç wagt başga bir habaryň “wagta daňylmaly” däldigini bilýärdik. “Future for America” hereketiň bütin taryhynyň dowamynda bu hakykaty gaýta-gaýta öwredip geldi. Birinji lapykeçlik hemişe öňden berkarar edilen synag hakykatyny äsgermezlik etmäge esaslanýar. Bu hakykaty äsgermezlik etmek günäli bir äsgermezlikdi, ýöne ondan-da has ähmiýetlisi, ol 1844-nji ýylda tamamlanýandygy aýratyn görkezilen William Milleriň başky düzgünini günäli äsgermezlik etmekdi.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.
Deňziň we gury ýeriň üstünde duran halda gören perişdäm elini asmana galdyrdy; asmanyň we ondaky zatlaryň, ýeriň we ondaky zatlaryň, deňziň we ondaky zatlaryň Ýaradyjysy, ebedilik ýaşaýan Hudaýdan ant içip, mundan beýläk wagtyň bolmajagyny aýtdy. Ylham 10:5, 6.
The angel that stood upon the land and sea according to Sister White was “no less a personage than Jesus Christ.” Future for America disregarded a direct command from Jesus Christ! Personally, I have only interacted with a handful of persons that I was associated with before July 18, 2020. Only two of those few persons, and one of those two is now sleeping in Jesus have I studied with and tested what was coming from God’s Word concerning the experience of July 18, 2020. But based upon Millerite history, which is the beginning of which we are the end, I am certain that there are still those that were in the movement at that time, that are still producing applications of prophecy that are “hung upon time.” There is nothing new under the sun.
Guryerdeş Waýtyň aýdyşyna görä, gury ýerde we deňziň üstünde duran perişde “Isa Mesihiň Özünden pes bolmadyk bir Şahsyýetdi.” “Future for America” Isa Mesih tarapyndan berlen göni buýrugy äsgermezlik etdi! Şahsy taýdan aýdanymda, 2020-nji ýylyň 18-nji iýulyndan öň aragatnaşykda bolan adamlarymyň diňe sanlyja bölegi bilen gatnaşyk sakladym. Şol az sanly adamlardan diňe ikisi bilen, ol iki adamdan biriniň häzir Isada uka gidendigine garamazdan, 2020-nji ýylyň 18-nji iýulyndaky tejribe babatda Hudaýyň Sözünden gelýän zady öwrenip, synagdan geçirdim. Emma, Milleritleriň taryhyna esaslanyp, ýagny biziň ahyrymyz bolan zadyň başlangyjyna esaslanyp, men şonda şol hereketiň içinde bolan we henizem pygamberligiň “wagta asylan” ulanylyşlaryny öňe sürýän adamlaryň bardygyna berk ynanýaryn. Günüň astynda täze zat ýok.
Time is much too short to continue with that type of prophetic excitement, but let each man be fully persuaded in his own mind. And let each of the men that takes a position on the side that is still playing with time that Future for America rejects all of those applications, for they are nothing less than satanic delusions.
Şeýle pygamberlik joşguny bilen dowam etmek üçin wagt örän gysgadyr, emma her bir adam öz akylynda doly ynandyran bolsun. Şeýle-de, wagt bilen henizem oýnaýan tarapda orun tutýan erkekleriň her biri, Future for America-nyň ret edýän şol ulanylyşlarynyň ählisini ret etsin, çünki olar şeýtany aldawlardan başga zat däldir.
The internal hidden prophetic line within the four waymarks that make up the seven thunders is what is now being unsealed by the Lion of the tribe of Judah. This article has simply been a review of what we have stated about the Hebrew word “‘ĕmeṯ” that is translated as truth. It did not touch all that we have previously shared but the purpose of the review is to demonstrate that John chapter sixteen verse eight absolutely agrees with the prophetic model we are proposing for the hidden internal prophetic line within the seven thunders.
Ýedi gümmürdi emele getirýän dört ýolgörkezijiniň içindäki gizlin pygamberlik çyzygy häzir Ýahuda taýpasynyň Arslany tarapyndan möhürden açylýar. Bu makala diňe biz “hakykat” diýip terjime edilýän “‘ĕmeṯ” diýen ýewreý sözi barada beýan edenlerimiziň gaýtadan gözden geçirilmesi boldy. Ol biziň öň paýlaşan zatlarymyzyň hemmesini öz içine almady, emma bu gözden geçirişiň maksady Ýuhanna 16:8-iň, ýedi gümmürdiň içindäki gizlin içki pygamberlik çyzygy üçin teklip edýän pygamberlik nusgamyz bilen düýbünden ylalaşýandygyny görkezmekdir.
There is still a little more review necessary before we reach a conclusion that we will take up in the next article.
Indiki makalada ele alynjak netijä ýetmezden öň, indiki makalada garajak birneme goşmaça syn henizem zerurdyr.
Seal not the sayings of the prophecy of this book, for the time is at hand: He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:10–13.
Bu kitabyň pygamberlik sözlerini möhürleme, çünki wagt ýakyndyr: adalatsyz bolan ýene-de adalatsyzlyk etsin; nejis bolan ýene-de nejis bolsun; dogruçyl bolan ýene-de dogruçyllyk etsin; mukaddes bolan ýene-de mukaddes bolsun. Ine, Men tiz gelýärin; sylagym hem Meniň bilendir, her kime öz işine görä bermek üçin. Men Alfa we Omega, başlangyç hem ahyr, ilkinji hem soňkudyryn. Ylham 22:10–13.