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# The Book of Daniel - Number Eighty-Seven

Danyýel Kitaby — Segsen Ýedinji San

Unveiling the Parable of the Ten Virgins: A Profound Journey through Adventist History

On gyzyň tymsalynyň açylyşy: Adventist taryhynyň içinden geçýän çuňňur syýahat

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Jeff Pippenger

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February 20, 2024

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The parable of the ten virgins illustrates the experience of the Adventist people.

On gyzyň tymsaly Adventist halkynyň tejribesini şekillendirýär.

> “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 gyzyň tymsaly hem Adventist halkynyň tejribesini şekillendirýär. Uly Jedel, 393.

Millerite Adventists fulfilled the parable to the very letter.

Millerit adventistleri bu tymsaly doly berjaý etdiler.

> “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 gyz hakdaky tymsala gönükdirilýärin; olaryň bäşisi paýhasly, bäşisi bolsa akylsyzdy. Bu tymsal iň ownuk jikme-jigine çenli ýerine ýetdi we ýerine ýetiriler, çünki onuň hut şu wagt üçin aýratyn ulanylyşy bar, hem-de üçünji perişdäniň habary ýaly, ol hem ýerine ýetdi we döwrüň ahyryna çenli häzirki hakykat bolmagynda dowam eder.” Review and Herald, August 19, 1890.

The history of the movement of the first angel represents the movement of the third angel, and the ultimate focus of the parable is whether the virgins possess the oil, which is the message of the latter rain.

Birinji perişdäniň hereketiniň taryhy üçünji perişdäniň hereketini aňladýar, hem-de tymsalyň iň soňky üns merkezinde gyzlaryň ýagynyň bardygy-bolmandygy durýar; ol hem soňky ýagmyr baradaky habardyr.

> “There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.

> “Ýamanlykda, aldawda we azgynlykda, ölümüň hut kölegesinde ýatan bir dünýä bar,—ukuda, ukuda. Olary oýarmak üçin jany bilen kim zähmet çekýär? Olara haýsy ses ýetip biler? Aňym geljege alnyp gidilýär; şol wagtda: ‘Ine, Güýew gelýär; Oňa garşy çykyp, garşy alyňlar’ diýen signal berler. Emma käbirleri çyralaryny doldurmak üçin ýag edinmegi gijikdiren bolarlar, we olar juda giç bolanda, ýag bilen aňladylýan häsiýetiň başga birine geçirilmeýändigini bilerler. Şol ýag Mesihiň dogrulygydyr. Ol häsiýeti aňladýar, häsiýet bolsa geçirilýän zat däldir. Hiç bir adam ony başga biri üçin üpjün edip bilmez. Her kim özüniň günäniň her bir tegmilinden arassalanan häsiýetini özi edinmelidir.” Bible Echo, May 4, 1896.

The “oil” in the parable represents “character,” and also the “righteousness of Christ.” A sanctified character is only produced by those who eat God’s Word.

Tymsaldaky “ýag” “häsiýeti”, şeýle hem “Mesihiň dogrulygyny” aňladýar. Mukaddes edilen häsiýet diňe Hudaýyň Sözüni iýýänler tarapyndan emele getirilýär.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Olary Öz hakykatyň arkaly mukaddes et; Seniň sözüň hakykatdyr. Ýahýa 17:17.

The “oil” is also the messages of God’s Spirit.

“Ýag” hem Hudaýyň Ruhunyň habarlarydyr.

> “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.” Review and Herald, July 20, 1897.

> “Huday bize iberen habarlaryny kabul etmänimizde, Oňa hormat goýulmaýar. Şeýlelik bilen biz garaňkylykda bolanlara ýetirilmegi üçin ruhlarymyza guýmak isleýän altyn ýagy ret edýäris.” Review and Herald, 20 iýul 1897.

The “oil” is the messages of God’s Word that conveys the sanctifying presence of Christ’s righteousness. In the parable of the ten virgins, which is also the prophecy of Habakkuk chapter two, the message of the Midnight Cry, which is the message of Christ’s righteousness, as represented by the message of Jones and Waggoner in the rebellion of 1888.

“Ýag” — Mesihiň dogrulygynyň mukaddesleýji huzuryny ýetirýän Hudaý Sözüniň habarlarydyr. On gyzyň tymsalynda, ol Habakkuk kitabynyň ikinji babynyň pygamberligidir hem, Gijeki çagyryş habary-da, ýagny Mesihiň dogrulygy baradaky habar, 1888-nji ýyldaky pitnede Jones bilen Waggoneriň habary arkaly şekillendirilişi ýaly.

> “The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.

> “Reb uly merhemeti bilen Öz halkyna iň gymmatly habary Waggoner we Jones ýaşulylaryň üsti bilen iberdi. Bu habar dünýäniň öňünde beýgeldilen Halasgäri, bütin dünýäniň günäleri üçin edilen gurbanlygy has aýdyň görkezmek üçindi. Ol Kepiliň üsti bilen iman arkaly aklanmagy beýan edýärdi; ol halky Hudaýyň ähli tabşyryklaryna boýun bolmakda aýan edilýän Mesihiň dogrulygyny kabul etmäge çagyrýardy. Köpler Isany gözden salypdylar. Olar gözleriniň Onuň ylahy şahsyna, Onuň hyzmatlaryna hem-de adamzat maşgalasyna bolan üýtgewsiz söýgüsine gönükdirilmegine mätäçdiler. Ähli güýç-gudrat Onuň ellerine berildi, çünki Ol adamlara baý peşgeşleri paýlap, ejiz ynsan wekiline Öz dogrulygynyň bahasyna ýetip bolmajak sowgadyny bagyş edip biler. Ine, Hudaýyň dünýä berilmegini buýran habary şudur. Bu, güýçli ses bilen wagyz edilmeli hem-de Onuň Ruhunyň uly ölçegde dökülip berilmegi bilen utgaşýan üçünji perişdäniň habarydyr.” Testimonies to Ministers, 91.

The message is the message of the latter rain.

Habar soňky ýagşyň habarydyr.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> «Giçki ýagmyr Hudaýyň halkynyň üstüne ýagmalydyr. Gudratly bir perişde asmandan inmeli, we tutuş ýer ýüzi onuň şöhraty bilen ýagtyldylmalydyr». Review and Herald, 1891-nji ýylyň 21-nji apreli.

When the mighty angel descended on September 11, 2001, the latter rain began to sprinkle and the history of the Millerites as represented in the parable of the ten virgins and Habakkuk chapter two began to repeat. It was then that God’s last day people ate the book that was in the angel’s hand, and in so doing were led back to Jeremiah’s old paths, and thus became the watchmen that were to sound the warning trumpet. The trumpet warning was the Laodicean message represented by Isaiah as a loud cry.

Gudratly perişde 2001-nji ýylyň 11-nji sentýabrynda inende, soňky ýagmyr sepeläp başlady we on gyzyň tymsalynda hem-de Habakkukyň ikinji babynda beýan edilişi ýaly Milleritleriň taryhy gaýtadan gaýtalanyp başlady. Hut şol wagtda-da, Hudaýyň ahyrky gün halky perişdäniň elindäki kitaby iýdi, şeýle etmek bilen Ieremiýanyň gadymy ýollaryna gaýtaryldy we şeýlelikde duýduryş surnaýyny çalmaly garawullara öwrüldi. Surnaý duýduryşy, Işaýa tarapyndan beýik nalyş hökmünde görkezilen Laodikiýa habarydy.

> Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

> Gaty ses bilen gygyr, gaýgyrma; sesiňi surnaý kimin galdyr we Meniň halkyma olaryň boýun egmezligini, Ýakubyň öýüne bolsa olaryň günälerini görkez. Işaýa 58:1.

The reform movement of the first and the third angels begin at a “time of the end.” At that point there is an “increase of knowledge” which will test the generation then living, but only after the knowledge is published as a formalized message. Thereafter the formalized message is “empowered”, and the empowerment is marked by the descent of an angel. The descent of the angel identifies Habakkuk’s debate and two classes begin to identify a message that is either the true or the counterfeit message of the latter rain. The faithful then become God’s watchmen who begin to blow a warning trumpet message.

Birinji we üçünji perişdeleriň reforma hereketi “ahyry zamanyň wagtynda” başlanýar. Şol pursatda diňe şol wagtdaky ýaşaýan nesli synajak “bilimiň artmagy” bolýar, ýöne bu diňe şol bilim resmileşdirilen habar hökmünde neşir edilenden soň bolýar. Ondan soň şol resmileşdirilen habar “güýçlendirilýär”, we bu güýçlendiriş bir perişdäniň inmegi bilen alamatlanýar. Perişdäniň inmegi Habakkugyň jedelini kesgitleýär, we iki topar soňky ýagmyryň ýa hakyky, ýa-da galp habaryny tapawutlandyryp başlaýar. Soňra wepalylar Hudaýyň garawullary bolup, duýduryş surnaýynyň habaryny üflemäge başlaýarlar.

The true trumpet message is based upon the light represented upon Habakkuk’s two tables. It is the warning to Laodicea, and the warning that identifies the sins of God’s people. The debate escalates until the first disappointment, when the one class becomes the “assembly of mockers,” and the true watchmen are called to return to the zeal for the message they formerly manifested before the disappointment. As the watchmen returned, they recognized that they were in the “tarrying time”, and that the message that had failed, was actually going to be fulfilled, but in God’s order. That message was developed over a brief period of time (but a period of time nonetheless), and when the message arrives it is represented as the message of “the Midnight Cry”, which is simply an increase of the message that began to be empowered when the angel descended.

Hakyky surnaý habary Habakkugyň iki tagtasynda görkezilen nura esaslanýar. Ol Laodikeýa berlen duýduryşdyr, şeýle hem Hudaýyň halkynyň günälerini aýan edýän duýduryşdyr. Jedel ilkinji lapykeçlige çenli güýçlenýär; şol wagtda bir topar “masgaralaýjylaryň ýygnagy” bolýar, hakyky gözegçiler bolsa lapykeçlikden öň bu habara görkezen yhlaslaryna gaýtadan dolanmaklyga çagyrylýar. Gözegçiler dolanyp gelende, özleriniň “eglenme wagtynda” durandyklaryny, hem-de başa barmadyk ýaly görünen habaryň hakykatda Hudaýyň tertibi boýunça ýerine ýetiriljekdigini bildiler. Şol habar gysga wagtyň dowamynda ösdürildi (ýöne muňa garamazdan belli bir wagt döwründe), we habar gelende ol “Ýary gijäniň çagyryşy” habary hökmünde şekillendirilýär; bu bolsa, perişde inende kuwwatlandyrylyp başlanan habaryň ýönekeý bir güýçlenmesidir.

At the arrival of the message, a separation between those who had accepted the position of watchmen at the descent of the angel, and those who refused was fully accomplished. That separation identifies the point where the seal is impressed upon the one hundred and forty-four thousand, in advance of the outpouring of the latter rain without the “measuring” that was placed upon the latter rain that began when the angel descended.

Hatyryň gelmegi bilen, perişdäniň inişi wagtynda garawullyk wezipesini kabul edenler bilen ony ret edenleriň arasynda aýrylyşma doly ýerine ýetirildi. Şol aýrylyşma, perişde inen wagty başlanan giçki ýagşa goýlan “ölçegsiz” giçki ýagşyň guýulmagyndan öň, ýüz kyrk dört müňüň üstüne möhüriň basylýan nokadyny görkezýär.

The history of the Millerites is an illustration of the latter rain during the sealing of the one hundred and forty-four thousand. In that history the debate of Habakkuk was based upon a true and a false latter rain message. Paul identifies one class as those that have a love of the truth, and the other class as those who receive strong delusion for they do not have a love of the truth, and because they have believed a “lie.”

Milleritleriň taryhy ýüz kyrk dört müňüň möhürlenişi döwründäki soňky ýagmyryň bir mysalydyr. Şol taryhda Habakkugyň jedeli hakyky bir soňky ýagmyr habaryna we galp bir soňky ýagmyr habaryna esaslanypdy. Pawlus bir topary hakykata söýgüsi bolanlar hökmünde kesgitleýär, beýleki topary bolsa hakykata söýgüsi bolmadygy we bir “ýalana” ynanandyklary sebäpli güýçli aldanmany kabul edýänler hökmünde görkezýär.

The Millerite movement represents a development of truth that increases in knowledge and power from “the time of the end,” all the way through until the outpouring of the Holy Spirit at the Midnight Cry. The Millerite movement identified certain specific waymarks that are paralleled, such as a “time of the end,” a “formalizing” of the message represented by the “increase of knowledge”, an “empowerment” of the message that is marked by an angel descending, a “first disappointment” that introduces the parable of the ten virgins, an outpouring of the Holy Spirit represented as “the Midnight Cry”, and then a final “second disappointment”, where a dispensational door is “closed” and another dispensational door is “opened”.

Millerit hereketi “ahyrzamanyň wagtyndan” başlap, ähli ýol boýunça Gijeki Nalada Mukaddes Ruhuň inýänçä, bilimde we gudratda artýan hakykatyň ösüşini görkezýär. Millerit hereketi käbir aýratyn ýol belgilerini anyklady; olar hem meňzeşlikde gaýtalanýar: “ahyrzamanyň wagty”, habaryň “bilimiň artmagy” bilen görkezilýän “resmileşdirilmegi”, aşak inýän bir perişde bilen bellilenen habaryň “güýçlendirilmegi”, on gyzyň tymsalyny girizýän “birinji lapykeçlik”, “Gijeki Nala” hökmünde görkezilen Mukaddes Ruhuň inmegi, soňra bolsa paýlanyş döwrüne degişli bir gapynyň “ýapylýan” we başga bir paýlanyş döwrüne degişli gapynyň “açylýan” ýeri bolan soňky “ikinji lapykeçlik”.

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 804.

> “Hudaý Ylham 14-däki habarlara pygamberlik hatarynda öz ornuny berdi, we olaryň işi bu ýeriň taryhynyň ahyryna çenli bes edilmeli däldir. Birinji we ikinji perişdäniň habarlary heniz hem şu döwür üçin hakykatdyr we olar mundan soň gelýäni bilen ugurdaş dowam etmelidir. Üçünji perişde öz duýduryşyny güýçli ses bilen yglan edýär. ‘Bulardan soň,’ diýip, Ýahýa aýtdy, ‘men gökden başga bir perişdäniň inip gelýändigini gördüm; onuň uly gudraty bardy, we ýer onuň şöhraty bilen ýagtyldy.’ Bu ýagtylykda üç habaryň hemmesiniň nury birleşýär.” The 1888 Materials, 804.

The Millerite movement, which typifies the movements of the one hundred and forty-four thousand, was bound up in the prophecies of the twenty-three hundred years and the twenty-five hundred and twenty years of Daniel chapter eight, verses thirteen and fourteen. “The time of the end,” arrived at the conclusion of “seven times” of God’s indignation against the northern kingdom of Israel. The formalization of Miller’s message in 1831, arrived two hundred and twenty years after the production of the King James Bible.

Ýüz kyrk dört müňiň hereketlerini görnüş taýdan öňe sürýän Millerçi hereket, Daniel kitabynyň sekizinji baby, on üçünji we on dördünji aýatlarynda beýan edilen iki müň üç ýüz ýyl hem-de iki müň bäş ýüz ýigrimi ýyl baradaky pygamberlikler bilen berk baglanyşyklydy. “Ahyryň wagty” Hudaýyň Ysraýylyň demirgazyk patyşalygyna garşy gaharynyň “ýedi wagtynyň” tamamynda gelip ýetdi. Milleriň habarynyň 1831-nji ýylda resmi taýdan beýan edilmegi, King James Mukaddes Kitabynyň neşir edilmeginden iki ýüz ýigrimi ýyl soň bolup geçdi.

> “Mr. Miller, like those moved out by this message in other countries, first thought to fulfil his commission by writing and publishing in the public journals and in pamphlets. He first published his views in the Vermont Telegraph, a Baptist paper, printed in Brandon, Vt. This was in the year 1831.” John Loughborough, The Great Second Advent Movement, 120.

> “Jenap Miller, beýleki ýurtlarda hem bu habaryň täsiri bilen herekete gelenler ýaly, ilki özüne ynanylan wezipesini jemgyýetçilik neşirlerinde we risalalarda ýazmak hem neşir etmek arkaly ýerine ýetirmegi göz öňünde tutdy. Ol ilkinji gezek öz garaýyşlaryny Wermont ştatynyň Brandon şäherinde çap edilýän Baptist gazet bolan Vermont Telegraph-da neşir etdi. Bu 1831-nji ýylda bolupdy.” John Loughborough, The Great Second Advent Movement, 120.

The movement of the third angel’s “time of the end,” arrived in 1989, at the conclusion of one hundred and twenty-six years from the rebellion of 1863. “One hundred and twenty-six” is a symbol of the “seven times.” Both movements began with a fulfillment of the “seven times.”

Üçünji perişdäniň “ahyrzamanyň wagty” hereketi, 1863-nji ýyldaky pitneden soň geçen ýüz ýigrimi alty ýylyň ahyrynda, 1989-njy ýylda geldi. “Ýüz ýigrimi alty” “ýedi wagtyň” nyşanydyr. Iki hereket hem “ýedi wagtyň” berjaý bolmagy bilen başlady.

The message of the movement of the third angel was formalized in 1996, with the production of a series of articles titled, The Time of the End, that had been published in a magazine called, Our Firm Foundation. Those articles were published two hundred and twenty years after the Declaration of Independence in 1776. The message of both movements was formalized two hundred and twenty years after a history that was directly linked to the message that arrived at the end of the two hundred and twenty years.

Üçünji perişdäniň herekety baradaky habar 1996-njy ýylda “The Time of the End” atly makalalar tapgyrynyň taýýarlanmagy bilen resmileşdirildi; bu makalalar “Our Firm Foundation” atly žurnalda neşir edilipdi. Şol makalalar 1776-njy ýylda kabul edilen Garaşsyzlyk Jarnamasyndan iki ýüz ýigrimi ýyl soň neşir edildi. Iki hereketiň hem habary, iki ýüz ýigrimi ýylyň ahyrynda gelen habar bilen gönüden-göni bagly bolan bir taryhdan iki ýüz ýigrimi ýyl soň resmileşdirildi.

The number “two hundred and twenty” represents the connection (a link) between the “seven times,” of God’s indignation against the southern kingdom of Judah that began in 677 BC, and the beginning of the twenty-three hundred years of Daniel chapter eight, verse fourteen, in 457 BC. The number two hundred and twenty links the two prophecies together, and the two prophecies were presented together in the foundational verses of Adventism, which is Daniel chapter eight, verses thirteen and fourteen. In those verses Christ introduced himself prophetically as “that certain saint,” which is the translation from the Hebrew word “Palmoni,” which means the “Wonderful Numberer”.

“Ýüz ýigrimi” san, miladydan öň 677-nji ýylda başlanan, Hudaýyň günorta patyşalyk bolan Ýahuda garşy gazabynyň “ýedi wagty” bilen, Danyýel kitabynyň sekizinji bap, on dördünji aýatyndaky iki müň üç ýüz ýylyň miladydan öň 457-nji ýylda başlanmagynyň arasyndaky baglanyşygy (bir bagy) aňladýar. Ýüz ýigrimi san bu iki pygamberligi biri-birine baglaýar, we bu iki pygamberlik Adventizmiň esas goýujy aýatlarynda, ýagny Danyýel kitabynyň sekizinji bap, on üçünji we on dördünji aýatlarynda bilelikde beýan edilendir. Şol aýatlarda Mesih özüni pygamberlik taýdan “şol bir mukaddes” hökmünde tanyşdyrýar; bu “Palmoni” diýen ýewreý sözüniň terjimesidir, onuň manysy bolsa “Ajap Sanawçy” diýmekdir.

The Wonderful Numberer introduces the two visions that represent the two lines of prophecy, in the very two verses, that Sister White identifies as the central pillar of Adventism. The starting point is joined by the symbolic link of two hundred and twenty years to when they are fulfilled in 1844. Habakkuk chapter two concludes with verse twenty, thus marking the number “two hundred and twenty” with a different expression by the Wonderful Numberer, for the verse identifies a primary characteristic of the antitypical Day of Atonement that began at that date.

Ajaýyp Sanaýjy pygamberçiligiň iki ugruny aňladýan iki görnüşi hut şol iki aýatda tanyşdyrýar; Şol iki aýaty uýam Waýt Adventizmiň merkezi sütüniniň özi diýip kesgitleýär. Başlangyç nokady olaryň 1844-nji ýylda ýerine ýetmegine çenli uzanýan iki ýüz ýigrimi ýyllyk simwoliki baglanyşyk arkaly birleşdirilýär. Habakugyň ikinji baby ýigriminji aýat bilen tamamlanýar; şeýlelikde, “iki ýüz ýigrimi” sany Ajaýyp Sanaýjy tarapyndan başgaça bir beýan bilen bellenýär, çünki şol aýat şol senede başlan antitipik Ylalaşyk gününiň baş häsiýetleriniň birini görkezýär.

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Emma Reb öz mukaddes ybadathanasyndadyr; bütin ýer ýüzi Onuň öňünde dymyp dursun. Habakkuk 2:20.

The two prophetic periods that represent the central pillar of Adventism, which were introduced directly by the Wonderful Numberer are linked together by two hundred and twenty years, and Jesus (the Wonderful Numberer), who always identifies the end of a thing with the beginning of a thing, marked their ending in October 22, 1844, with the number two hundred and twenty.

Adwentizmiň merkezi sütüni bolup hyzmat edýän, Gözel Hasaplaýjy tarapyndan göni girizilen iki pygamberlik döwri iki ýüz ýigrimi ýyl bilen biri-birine baglydyr, hem-de her bir zadyň soňuny onuň başlangyjy bilen hemişe deňeşdirýän Isa (Gözel Hasaplaýjy) olaryň gutarýan çägini 1844-nji ýylyň 22-nji oktýabrynda iki ýüz ýigrimi sany bilen belläpdir.

The movement of the first angel, as with the movement of the third angel, began at a “time of the end” (1798 and 1989 respectively), where the “seven times,” of Leviticus twenty-six is identified. The next waymark in both histories is marked with a conclusion of two hundred and twenty years, also a prophetic characteristic of the “seven times,” for the starting points of the two visions (chazon and mareh), represent a period of two hundred and twenty years that links them together.

Birinji perişdäniň hereketi, üçünji perişdäniň hereketinde bolşy ýaly, Lewiler ýigrimi altydaky “ýedi wagt” kesgitlenýän “ahyryň wagtynda” (degişlilikde 1798 we 1989) başlady. Iki taryhyň ikisinde-de indiki ýolgörkeziji bellik iki ýüz ýigrimi ýylyň tamamlanmagy bilen alamatlandyrylýar; bu hem “ýedi wagtyň” pygamberlik häsiýetidir. Sebäbi iki görnüşiň (chazon we mareh) başlangyç nokatlary olary özara baglanyşdyrýan iki ýüz ýigrimi ýyllyk döwri aňladýar.

The production of the King James Bible in 1611, the formalization of Miller’s message as published in the Vermont Telegraph newspaper, the production of the Declaration of Independence, and the publishing of The Time of the End in the Our Firm Foundation magazine, were all publications. The beginning and ending of both two hundred and twenty-year periods represent a publication as the historical waymark. The number “two hundred and twenty” is a symbol of a prophetic link, and all four publications are linked by being publications, and also by the message represented as the “increase of knowledge” in their respective histories.

1611-nji ýylda “King James Bible”-iň neşir edilmegi, “Vermont Telegraph” gazetinde çap edilişi ýaly Milleriň habarynyň resmi taýdan beýan edilmegi, “Declaration of Independence”-iň neşir edilmegi hem-de “Our Firm Foundation” žurnalynda “The Time of the End”-iň çap edilmegi — bularyň hemmesi neşirlerdi. Iki ýüz ýigrimi ýyllyk iki döwrüň hem başlangyjy, hem soňy taryhy ýolgörkeziji hökmünde bir neşiri aňladýar. “Iki ýüz ýigrimi” sany pygamberlik baglanyşygynyň nyşanydyr, we bu dört neşiriň hemmesi neşir bolmaklygy bilen, şeýle hem degişli taryhlarynda “bilimiň artmagy” hökmünde görkezilen habar arkaly özara baglanyşyklydyr.

The Bible in 1611, represents the communication of the gospel from the heavenly courts to mankind. Miller’s message was set within the context of time prophecies, and the two sacred charts of Habakkuk make it easily recognized that Miller’s message was illustrated graphically by lines of history. “Vermont” means “a green mountain”, and according to inspiration “green” is a symbol of faith.

1611-nji ýyldaky Mukaddes Kitap, hoş habaryň asmanyň kazyýetlerinden adamzada ýetirilmegini aňladýar. Milleriň habary wagt hakyndaky pygamberlikleriň çäginde ýerleşdirilipdi, we Habakugyň iki mukaddes çyzgysy Milleriň habarynyň taryhyň çyzyklary arkaly şekilli beýan edilendigini aňsatlyk bilen tanatýar. “Vermont” “ýaşyl dag” diýmegi aňladýar, we ylham boýunça “ýaşyl” imanyň nyşanydyr.

> “This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my soul.” Christian Experience and Teachings, 28.

> “Bu düýş maňa umyt berdi. Meniň düşünjäme görä, ýaşyl ýüplük imany aňladýardy, we Hudaýa bil baglamagyň gözelligi hem-de sadalygy ruhuma açylyp başlady.” Christian Experience and Teachings, 28.

Miller’s message was formalized and delivered from the faithful church, for a “mountain” in the last days is a “church”.

Milleriň habary resmileşdirilip, wepaly ýygnak tarapyndan ýetirilipdi, çünki ahyrky günlerde “dag” “ýygnagy” aňladýar.

> And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.

> Soňky günlerde şeýle bolar: Rebbiň öýüniň dagy daglaryň başynda berkidiler, depelerden hem beýgeldiler; ähli milletler oňa tarap akarlar. Köp halklar gidip: «Geliň, Rebbiň dagyna, Ýakubyň Hudasynyň öýüne çykaýalyň; Ol bize Öz ýollaryny öwreder, biz hem Onuň ýodalarynda gezeris. Çünki kanun Siondan çykar, Rebbiň sözi bolsa Iýerusalimden» diýerler. Işaýa 2:2, 3.

The formalized testing message of Miller came from the faithful church, and the publication called The Telegraph, represents a message from heaven as did the King James Bible, for the word “telegraph”, which is created from two Greek words, is a message from far off. The first word (tele) means “distant or far off,” and the second word (grapho), “to write or record.” Together they mean “to write or transmit at a distance.” In 1611, God, through the production of the King James Bible transmitted His message from heaven, and at the end of two hundred and twenty years, Miller’s message, as first formalized in 1831 in the Vermont Telegraph, also transmitted God’s message from heaven. That message was the “increase of knowledge” that was opened at “the time of the end” in 1798, which then produced a three-step testing process for that generation. That history typified the history of Future for America.

Milleriň resmileşdirilen synag habary wepaly ýygnakdan gelip çykdy, we The Telegraph diýlip atlandyrylýan neşir, edil King James Injili ýaly, gökden gelen habary aňladýar; çünki “telegraph” sözi grek dilindäki iki sözden emele gelip, uzakdan gelýän habary bildirýär. Birinji söz (tele) “uzak ýa-da alys” diýmegi aňladýar, ikinji söz bolsa (grapho) “ýazmak ýa-da hasaba almak” diýmekdir. Bilelikde olar “uzakdan ýazmak ýa-da ýetirmek” manysyny berýär. 1611-nji ýylda Hudaý King James Injiliniň neşir edilmegi arkaly Öz habaryny gökden ýetirdi, we iki ýüz ýigrimi ýylyň ahyrynda, Milleriň 1831-nji ýylda ilkinji gezek Vermont Telegraph-da resmileşdirilen habary hem Hudaýyň gökden gelen habaryny ýetirdi. Ol habar 1798-nji ýylda “ahyrzaman wagtynda” açylan “bilimiň artmagy” bolup, soňra şol nesil üçin üç basgançakly synag işini emele getirdi. Şol taryh Future for America-nyň taryhynyň nusgasy boldy.

The Declaration of Independence in 1776, represents the beginning of the earth beast of Revelation thirteen. It represents the beginning of the United States, and in so doing identifies the restriction of independence at the end of the United States. The message of Future for America (as the name suggests), identifies the ending that is typified in the beginning with the publication of the Declaration of Independence. Two hundred and twenty years later in 1996, the ministry that had produced The Time of the End magazine, received the legal entity that had previously been named, Future for America. That year, The Time of the End magazine, that was made up of articles that had been run in the publication called Our Firm Foundation, was published.

1776-njy ýylda Garaşsyzlyk Jarnamasy Ylhamyň on üçünji babyndaky ýer jandarynyň başlangyjyny aňladýar. Ol Amerikanyň Birleşen Ştatlarynyň başlangyjyny aňladýar we şeýle etmek bilen, Amerikanyň Birleşen Ştatlarynyň ahyrynda garaşsyzlygyň çäklendirilýändigini kesgitleýär. Future for America habary (adyndan hem görnüşi ýaly), Garaşsyzlyk Jarnamasynyň neşir edilmegi bilen başlangyçda nusgalanan soňuny kesgitleýär. Iki ýüz ýigrimi ýyldan soň, 1996-njy ýylda, The Time of the End žurnalyny taýýarlan hyzmat gullugy öňünden Future for America diýip atlandyrylan hukuk subýektini aldy. Şol ýylda Our Firm Foundation diýlip atlandyrylan neşirde çap edilen makalalardan düzülen The Time of the End žurnaly neşir edildi.

The name of the ministry Future for America, addresses the history of the Declaration of Independence, for that publication marked the beginning of the United States, and Jesus always illustrates the end with the beginning. The title of the publication being The Time of the End, addresses both “the time of the end” in 1989, but also the end of probationary time when Michael stands up. The formalized message in the publication (Daniel eleven, verse forty through forty-five), was unsealed with the collapse of the Soviet Union in 1989 (the time of the end), and the verses that were unsealed present a sequence of history that moves forward from 1989 until verse one of chapter twelve, identifies Michael standing up, and human probation closing.

“Future for America” gullugynyň ady Garaşsyzlyk Jarnamasynyň taryhyna ýüzlenýär, çünki şol neşir Amerikanyň Birleşen Ştatlarynyň başlangyjyny alamatlandyrdy, we Isa ahyry hemişe başlangyç arkaly şekillendirýär. “The Time of the End” bolan neşiriň ady bir tarapdan 1989-njy ýyldaky “ahyrzamanyň wagtyna”, beýleki tarapdan bolsa Mikaýyl ornundan galanda synag möhletiniň tamamlanmagyna ýüzlenýär. Neşirde resmileşdirilen habar (Daniel on birinji bap, kyrkynjy aýatdan kyrk bäşinji aýada çenli) 1989-njy ýylda Sowet Soýuzynyň dargamagy bilen (ahyrzamanyň wagtynda) açyldy, we açylan şol aýatlar 1989-njy ýyldan başlap on ikinji babyň birinji aýatyna çenli öňe süýşýän taryhy yzygiderliligi görkezýär; şol ýerde Mikaýylyň ornundan galýandygy we adamzat üçin synag möhletiniň tamamlanýandygy kesgitlenýär.

From the publication of Declaration of Independence, in 1776, unto the publication of The Time of the End magazine, equates to two hundred and twenty years, and the beginning and ending are addressing the same prophetic subjects. The publication of The Time of the End, was compiled with the chapters which had first being published as articles in the publication Our Firm Foundation, and represents the prophetic truth that without holding to the foundational truths of the Millerite movement (which is “our firm foundation”), it is impossible to understand the “increase of knowledge” at the “time of the end” in 1989.

1776-njy ýylda Garaşsyzlyk Jarnamasynyň çap edilmeginden başlap, “The Time of the End” žurnalynyň çap edilmegine çenli iki ýüz ýigrimi ýyl bolýar, hem-de başlangyç bilen ahyr birmeňzeş pygamberlik mowzuklaryna ýüzlenýär. “The Time of the End” neşiri ozal “Our Firm Foundation” neşirinde makala görnüşinde ilkinji gezek çap edilen baplardan düzüldi we şeýle pygamberlik hakykatyny aňladýar: Millerit hereketiniň binýatlyk hakykatlaryna (“our firm foundation”) berk ýapyşmazdan, 1989-njy ýylda “ahyrzamanyň wagtynda” bolan “bilimiň artmagyna” düşünmek mümkin däldir.

The waymark represented as “the time of the end,” and the waymark representing the “formalizing” of the message in the parallel histories of the first and third angel’s movements both contain the prophetic elements of the “seven times” of Leviticus twenty-six. The next waymark in the parallel histories is the empowerment of the message as marked by the descent of either the angel of Revelation ten, on August 11, 1840, or the angel of Revelation eighteen, on September 11, 2001. The fulfillment of the second woe of Revelation chapter nine, brought the angel of Revelation ten down, and the fulfillment of the third woe of Revelation chapter ten, brought the angel of Revelation chapter eighteen down.

“Ahyrzamanyň wagty” hökmünde görkezilen ýolbelgi hem-de birinji we üçünji perişdäniň hereketleriniň utgaşýan taryhlarynda habaryň “resmileşdirilmegini” aňladýan ýolbelgi hem ikisi-de Levitler kitaby ýigrimi altynjy bapdaky “ýedi wagt” baradaky pygamberlik unsurlaryny öz içine alýar. Utgaşýan taryhlardaky indiki ýolbelgi, habaryň kuwwatlandyrylmagydyr; bu bolsa ýa-da Ylhamyň onunjy babyndaky perişdäniň 1840-njy ýylyň 11-nji awgustynda inişi, ýa-da Ylhamyň on sekizinji babyndaky perişdäniň 2001-nji ýylyň 11-nji sentýabrynda inişi bilen bellenendir. Ylham kitabynyň dokuzynjy babyndaky ikinji waýyň ýerine ýetmegi Ylhamyň onunjy babyndaky perişdäni aşak düşürdi, Ylham kitabynyň onunjy babyndaky üçünji waýyň ýerine ýetmegi bolsa Ylham kitabynyň on sekizinji babyndaky perişdäni aşak düşürdi.

In the parallel histories the latter rain begins to “sprinkle” at the point when the angel descends. At that point the message is “empowered” by the confirmation of the predicted event. For the Millerites it was the cessation of the Ottoman supremacy in fulfillment of the time prophecy of Islam of the second Woe in Revelation chapter nine, verse fifteen. For the movement of the one hundred and forty-four thousand it was the “angering of the nations,” a prophecy of Islam of the third Woe which is in the time of the seventh trumpet in Revelation ten, verse seven, that was fulfilled when the great buildings of New York City were brought down.

Paralel taryhlarda giçki ýagyş perişde inen pursatynda “sepmäge” başlaýar. Şol pursatda habar öňünden aýdylan wakanyň tassyklanmagy arkaly “güýçlendirilýär”. Milleritler üçin bu Ylham kitaby 9-njy babyň 15-nji aýatynda beýan edilen ikinji Welaýatdaky Yslamyň wagt pygamberliginiň berjaý bolmagy netijesinde Osmanly hökmürowanlygynyň bes edilmegi boldy. Bir ýüz kyrk dört müňleriň hereketi üçin bolsa bu Ylham 10-njy babyň 7-nji aýatynda, ýedinji surnaýyň döwründe ýerleşýän üçünji Welaýatdaky Yslamyň pygamberligi bolan “milletleriň gaharlanmagy” idi; ol Nýu-Ýork şäheriniň beýik binalary ýykylanda berjaý boldy.

Each of the major waymarks of the parallel histories have direct links to the work of the Wonderful Numberer, who places His signature on the relationship of the two visions that represent twenty-three hundred years and twenty-five hundred and twenty years. The prophetic watchmen who are raised up at the descent of the angel blow a warning trumpet that includes the message to Laodicea, that in 1856, was directly linked to the unsealing of the greater light of the “seven times.” The waymark of Habakkuk’s two tables, represented by the 1843 and the 1850 pioneer charts, which both graphically represent the “seven times,” arrived between the descent of the angel and the “first disappointment” in each parallel history.

Paralel taryhlaryň esasy ýolgörkezijileriniň her biri, iki ýüz otuz ýyl bilen iki müň bäş ýüz ýigrimi ýyly aňladýan iki görnüşiň arasyndaky gatnaşyga Öz goluny goýýan Ajaýyp Sanawçynyň işi bilen gös-göni baglanyşyklydyr. Perişdäniň inişi wagtynda göterilýän pygamberlik garawullary, Laodikeýa iberilen habary öz içine alýan duýduryş surnaýyny çalýarlar; bu habar 1856-njy ýylda “ýedi wagtyň” has beýik ýagtysynyň açylmagy bilen gös-göni baglanyşyklydy. Habakugyň iki tagtasynyň ýolgörkezijisi, ýagny 1843-nji we 1850-nji ýyllaryň pioner çyzgylary bilen görkezilen hem-de ikisi hem “ýedi wagty” şekilli beýan edýän bu ýolgörkezijisi, her bir paralel taryhda perişdäniň inişi bilen “birinji lapykeçligiň” arasynda ýüze çykdy.

The waymark of the “tarrying time” is directly linked to the failed prediction of 1843, which was a prediction of the fulfillment of both the twenty-three hundred years, and also the twenty-five hundred and twenty years. The message of the Midnight Cry was the identification of the soon-coming fulfillment of those two periods of prophetic time. The closed dispensational “door” at the last waymark identifies the fulfillment of those two prophetic periods, and marks where the seventh or Jubilee trumpet begins to sound. Every waymark in each history is directly linked to the “seven times,” and the “seven times” represents the thread that ties both histories together, and both histories represent the message of the latter rain.

“Garaşmak wagty” atly ýolgörkezijisi 1843-nji ýylyň başa barmadyk çaklamasy bilen gös-göni baglanyşyklydyr; bu çaklama hem iki müň üç ýüz ýylyň, hem-de iki müň bäş ýüz ýigrimi ýylyň ýerine ýetmeginiň çaklamasydy. Ýarygijeki Çagyryş habary şol pygamberlik wagtlarynyň iki döwrüniň hem ýakyn wagtda ýerine ýetjekdigini kesgitlemekdi. Iň soňky ýolgörkezijidäki ýapylan paýlaýyş “gapy”sy şol iki pygamberlik döwrüniň ýerine ýetendigini görkezýär we ýedinji, ýagny Ýubileý surnaýynyň ýaňlanmaga başlan ýerini belleýär. Her bir taryhdaky her bir ýolgörkeziji “ýedi wagt” bilen gös-göni baglanyşyklydyr, “ýedi wagt” bolsa iki taryhy biri-birine baglaýan ýüpi aňladýar, hem-de şol iki taryh hem soňky ýagşyň habaryny aňladýar.

We will continue this study in the next article.

Bu öwrenişi indiki makalada dowam etdireris.

> “‘To them which stumble at the word, being disobedient,’ Christ is a rock of offense. But ‘the stone which the builders disallowed, the same is made the head of the corner.’ Like the rejected stone, Christ in His earthly mission had borne neglect and abuse. He was ‘despised and rejected of men; a man of sorrows, and acquainted with grief: . . . He was despised, and we esteemed Him not.’ Isaiah 53:3. But the time was near when He would be glorified. By the resurrection from the dead He would be declared ‘the Son of God with power.’ Romans 1:4. At His second coming He would be revealed as Lord of heaven and earth. Those who were now about to crucify Him would recognize His greatness. Before the universe the rejected stone would become the head of the corner.

> “‘Söze büdreýän, boýun egmeýänler üçin’ Mesih päsgelçilik gaýasydyr. Emma ‘gurluşykçylar tarapyndan ret edilen şol daş, hut şol burçuň baş daşy boldy.’ Ret edilen daşa meňzäp, Mesih hem ýer ýüzündäki gullugynda äsgerilmezlige we süteme döz geldi. Ol ‘adamlar tarapyndan ýigrenilen we ret edilen, hasratly, gaýgyny bilýän Adamdy: ... Ol ýigrenildi, biz bolsa Ony hiç zat hasap etmedik.’ Işaýa 53:3. Emma Onuň şöhratlandyryljak wagty golaýdy. Ol ölülerden direlmegi arkaly ‘güýç bilen Hudaýyň Ogly’ diýlip yglan edilerdi. Rimliler 1:4. Onuň ikinji gelişinde Ol asmanyň we ýeriň Rebbi hökmünde aýan ediler. Häzir Ony haça çüýlejek bolýanlar Onuň beýikligini ykrar ederler. Älemiň öňünde ret edilen daş burçuň baş daşy bolar.”

> “And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.

> “‘Ol kimiň üstüne ýykylsa, ony un kimin owralap taşlar.’ Mesihi ret eden halk tiz wagtda öz şäherleriniň we öz milletleriniň ýok edilşini görmelidi. Olaryň şöhraty syndyrylar we ýeliň öňündäki tozan ýaly dargadylar. Ýöne ýahudylary ýok eden näme boldy? Olary howpsuz saklajak esas bolup biljek gaýa boldy, eger olar onuň üstünde guran bolsadylar. Bu — äsgerilmedik Hudaýyň ýagşylygy, ýüz dönderilen dogrulyk, kemsidilen rehimdi. Adamlar özlerini Hudaýa garşy goýdular, we olaryň gutulyşy bolmaly zady olaryň heläkçiligine öwrüldi. Hudaýyň ýaşaýyş üçin bellän zatlarynyň hemmesini olar ölüm üçin diýip tapdylar. Ýahudylaryň Mesihi haça çüýlemeginiň içinde Iýerusalimiň weýrançylygy bardy. Kalwariýada dökülen gan olary bu dünýä üçin hem, geljek dünýä üçin hem heläkçilige batyran agyrlyk boldy. Hudaýyň merhemetini ret edenleriň üstüne höküm inende, beýik ahyrky günde hem şeýle bolar. Olaryň büdrän gaýasy bolan Mesih şonda olaryň öňünde ar alýan dag hökmünde peýda bolar. Onuň ýüz keşbiniň şöhraty, dogrular üçin ýaşaýyş bolan şol şöhrat, erbetler üçin ýuwudýan ot bolar. Ret edilen söýgi, äsgerilmedik merhemet sebäpli günäkär ýok ediler.”

> “By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 599, 600.

> “Köp mysallar we gaýtalanyp duran duýduryşlar arkaly Isa Hudaýyň Ogluny ret eden ýehudylaryň nähili netijä duçar boljakdygyny görkezdi. Bu sözlerinde Ol Ony Özleriniň Halasgäri hökmünde kabul etmekden ýüz öwürýän her döwürdäki ähli adamlara ýüzlenýärdi. Her bir duýduryş olar üçindir. Haram edilen ybadathana, boýun egmeýän ogul, galp daýhanlar, ýigrenç bilen garan gurluşykçylar — bularyň ählisiniň her bir günäkäriň durmuşynda öz laýyklygy bardyr. Eger ol toba etmese, olaryň öňden alamatlandyran hökümi onuňky bolar.” The Desire of Ages, 599, 600.

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