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# The Book of Daniel - Number One-Hundred and Three

Danyýel Kitaby — Ýüz Üçünji

Unlocking Prophecy: Understanding the Triple Application of Prophetic Frameworks

Pygamberlik aýanlygyny açmak: pygamberlik çarçuwalarynyň üç esse ulanylyşyna düşünmek

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Jeff Pippenger

Published

February 29, 2024

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We have been considering triple applications of prophecy. We are doing this for the purpose of identifying that when the Lord unsealed the last six verses of Daniel eleven with the collapse of the Soviet Union at the “time of the end” in 1989, an “increase of knowledge” was produced that was to test that generation of God’s people.

Biz pygamberligiň üç gatlakly ulanylyşlary barada oýlanýarys. Muny, Rebbiň 1989-njy ýylda “ahyryň döwründe” Sowet Soýuzynyň dargamagy bilen Daniýel on biriň soňky alty aýatyny möhürden açanda, Hudaýyň halkynyň şol neslini synamak üçin niýetlenen “bilimiň artmagy” dörändigini kesgitlemek maksady bilen edýäris.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Ol şeýle diýdi: Öz ýoluň bilen git, Daniýel; çünki bu sözler ahyrzaman wagtyna çenli ýapyk we möhürli saklanandyr. Köp adamlar arassalanar, agardarlar we synalyp görünerler; emma erbetler erbetlik ederler; erbetleriň hiç biri düşünmez; ýöne paýhaslylar düşünerler. Daniýel 12:9, 10.

Whenever a truth is unsealed by the Lion of the tribe of Judah, Satan works to resist the message. The resistance offered against the truths revealed in those final verses of Daniel eleven forced a deeper study of the truths connected with the verses in order that a sanctified defense against the errors which were proposed to undermine the truths revealed would not stand. One of the principles that was brought to light in the midst of that debate, was the triple application of prophecy. It was initially recognized in connection with the necessity to be correct about what “the daily” in the book of Daniel represented (paganism), and the correct history associated with the “taking away of the daily” (508 AD).

Haçan-da Ýahuda taýpasynyň Arslany tarapyndan bir hakykat möhürden açylsa, Şeýtan şol habara garşy durmak üçin işleýär. Daniel on birinji babyň şol soňky aýatlarynda açylan hakykatlara garşy görkezilen garşylyk, aýatlar bilen bagly hakykatlaryň has çuňňur öwrenilmegini mejbur etdi; şeýlelikde, açylan hakykatlary pese gaçyrmak üçin öňe sürlen ýalňyşlyklara garşy mukaddesleşdirilen gorag durnukly bolup bilerdi. Şol çekişmäniň arasynda aýan edilen ýörelgeleriň biri pygamberligiň üç esse ulanylyşy boldy. Bu ilki bilen Daniel kitabyndaky “gündelik” sözüniň nämäni aňladýandygy (butparazlyk) barada dogry bolmagyň zerurlygy bilen, hem-de “gündeligiň aýrylmagy” bilen baglanyşykly dogry taryh (biziň eýýamymyzyň 508-nji ýyly) bilen baglanyşykda ykrar edildi.

The recognition of three desolating powers as the framework of prophecy, paralleled the Millerite framework of prophecy being the first two desolating powers, and the Millerite identification of “the daily” as paganism provided a history consistent with the last six verses of Daniel eleven, as Sister White said it should. Thus, the resistance against the unsealed knowledge at the time of the end in 1989, produced greater light, as the knowledge was increased, and it also identified specific rules for the movement of the third angel, that paralleled the development of certain prophetic rules that had been assembled and employed in the movement of the first angel by William Miller.

Üç harap ediji güýjüň pygamberligiň çarçuwasy hökmünde ykrar edilmegi, pygamberligiň Millerit çarçuwasy bolan ilkinji iki harap ediji güýje gabat gelýärdi; şeýle hem Milleritleriň “gündelik” diýen düşünjäni butparazlyk hökmünde kesgitlemegi, Danieliň on birinji babyndaky soňky alty aýata laýyk gelýän taryhy üpjün etdi; Muny uýam Waýt hem şeýle bolmalydygyny aýdypdy. Şeýlelikde, 1989-njy ýylda döwrüň ahyrynda açylmadyk bilime garşy görkezilen garşylyk, bilimiň artdyrylmagy bilen has uly nury ýüze çykardy; şol bir wagtyň özünde-de, ol üçünji perişdäniň hereketi üçin ýörite düzgünleri kesgitledi, bu düzgünler William Miller tarapyndan birinji perişdäniň hereketinde jemlenen we ulanylan käbir pygamberlik düzgünleriniň ösüşine gabat gelýärdi.

We have considered the triple application of the three Rome’s, the three falls of Babylon, and the three Elijah’s and are now addressing the three messengers who prepare the way for the Messenger of the Covenant. We have identified a close overlap and parallel of the three Rome’s, with the three falls of Babylon, and also a close parallel to the three Elijah’s and the three messengers who prepare the way. In the last days William Miller and Future for America both represent the third Elijah and also the third messenger who prepares the way. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel parallels the movement of the third angel.

Biz üç Rimiň üç esse ulanylyşyny, Wawilonyň üç ýykylşyny hem-de üç Ylýasy gözden geçirdik we indi Ähtiň Habarchysy üçin ýoly taýýarlaýan üç habarça ýüzlenýäris. Biz üç Rimiň Wawilonyň üç ýykylşy bilen örän ýakyn gabat gelişini we özara meňzeşligini, şeýle hem üç Ylýas bilen ýoly taýýarlaýan üç habarçynyň arasynda-da örän ýakyn bir meňzeşligi kesgitledik. Ahyrky günlerde William Miller hem, Future for America hem üçünji Ylýasy, şol bir wagtyň özünde bolsa ýoly taýýarlaýan üçünji habarçyny görkezýär. Isa hemişe bir zadyň soňuny şol zadyň başlangyjy arkaly şekillendirýär, we birinji perişdäniň hereketi üçünji perişdäniň hereketine meňzeş ugurdaşlyk görkezýär.

> “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, 803, 804.

> “Hudaý Ylham 14-däki habarlara pygamberligiň hatarynda öz ornuny berdi, we olaryň işi bu ýeriň taryhynyň ahyryna çenli bes edilmeli däldir. Birinji we ikinji perişdäniň habarlary heniz hem şu wagt üçin hakykatdyr, we olar şundan soň gelýäni bilen ugurdaş gitmelidir. Üçünji perişde öz duýduryşyny güýçli ses bilen yglan edýär. ‘Bulardan soň,’ diýip Ýahýa aýtdy, ‘men gökden başga bir perişdäniň inip gelýändigini gördüm; onda beýik gudrat bardy, we ýer onuň şöhraty bilen ýagtyldy.’ Bu ýagtylyşda üç habaryň hemmesiniň nury birleşdirilendir.” The 1888 Materials, 803, 804.

The movement of the first and second angels, was led by William Miller. Sister White identifies Miller as the “chosen messenger.”

Birinji we ikinji perişdeleriň herekete gelişi William Miller tarapyndan ýolbaşçylyk edildi. Uýam Waýt Milleri “saýlanan habarçy” diýip kesgitleýär.

> “William Miller was disturbing Satan’s kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself.” Spirit of Prophecy, volume 4, 219.

> “William Miller Şeýtanyň şalygyny sarsdyrýardy, we beýik duşman diňe bir habaryň täsirini bökdemäge däl, eýsem habarchynyň özüni hem ýok etmäge çalyşýardy.” Spirit of Prophecy, 4-nji tom, 219.

She also identifies that Miller had been typified by both Elijah and John the Baptist.

Ol şeýle-de Milleriň hem Ylýas, hem-de Ýahýa Çokundyryjy tarapyndan öňden nyşanlanandygyny görkezýär.

> “Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance.” Early Writings, 233.

> “Müňlerçe adam William Miller tarapyndan wagyz edilen hakykaty kabul etmäge getirildi, we Hudaýyň hyzmatkärleri Ylýasyň ruhy we güýji bilen bu habary yglan etmek üçin galdyryldy. Isanyň öňünden ýol taýýarlaýjysy Ýahýa ýaly, bu çynlakaý habary wagyz edenler palta agajyň köküne goýmagy we adamlary toba laýyk miweleri getirmäge çagyrmagy öz üstlerine borç bildiler.” Irki Ýazgylar, 233.

John the Baptist, who according to Jesus was the second Elijah, was also the first messenger who was to prepare the way for the Messenger of the Covenant. It is therefore evident that the movement of the third angel will have a “chosen messenger.” That messenger will have been typified by Elijah, John the Baptist and William Miller. Together with Miller the two chosen messengers represent the beginning and the ending of the movement of the three angels of Revelation fourteen, and in doing so, together they represent both the third Elijah and also the third messenger who is to prepare the way for the Messenger of the Covenant.

Isanyň aýdyşyna görä ikinji Ylýas bolan Çokundyryjy Ýahýa, Ähtiň Habarçysy üçin ýoly taýýarlamaly bolan ilkinji habarçy hem bolupdy. Şonuň üçin üçünji perişdäniň hereketiniň “saýlanan habarçysynyň” boljakdygy aýdyňdyr. Ol habarçy Ylýas, Çokundyryjy Ýahýa we William Miller tarapyndan öňden nyşanlanandyr. Miller bilen bilelikde bu iki saýlanan habarçy Ylham kitabynyň on dördünji babyndaky üç perişdäniň hereketiniň başlangyjyny we soňuny aňladýar; şeýle etmek bilen olar bilelikde hem üçünji Ylýasyny, hem-de Ähtiň Habarçysy üçin ýoly taýýarlamaly bolan üçünji habarçyny aňladýarlar.

To reject the message of either the beginning or ending chosen messenger is death, and the message of Future for America is based upon the prophetic application of “line upon line,” which is the methodology of the latter rain. Through the application of “line upon line” it is established that the Millerite movement typified the movement of Future for America. A waymark of the Millerite history is William Miller, the “chosen messenger.” To reject that waymark is to reject the message, so it is established by the beginning and ending of Adventism, that a rejection of the messenger is also a rejection of the message, for the message identifies a chosen messenger. Therefore, to reject the message is to reject the messenger and vise-versa. Without a dancer, there is no dance.

Başlangyjyň ýa-da ahyryň saýlanan habarçysynyň habaryny ret etmek ölümdir, we Future for America-nyň habary “setir üstüne setir” diýen pygamberlik taýdan ulanylýan ýörelgä esaslanýar; bu bolsa giçki ýagşyň usulydyr. “Setir üstüne setir” ýörelgesiniň ulanylmagy arkaly Millerit hereketiniň Future for America hereketiniň nusgasy bolandygy kesgitlenýär. Millerit taryhynyň bir ýol belligi saýlanan habarçy bolan William Millerdir. Şol ýol belgisini ret etmek habary ret etmekdir; şeýlelikde, Adventizmiň başy we ahyry arkaly habarçyny ret etmegiň hem habary ret etmekdigi kesgitlenýär, çünki habar saýlanan bir habarçyny kesgitleýär. Şonuň üçin habary ret etmek habarçyny ret etmekdir, we tersine. Tansçy bolmasa, tans hem ýokdur.

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> “Mesihiň ilkinji gelişi baradaky yglana ünsüm ýene gönükdirildi. Ýahýa Isanyň ýoluny taýýarlamak üçin Ylýasyň ruhunda we gudratynda iberildi. Ýahýanyň şaýatlygyny ret edenler Isanyň öwredişlerinden peýda görmediler. Onuň gelerişini öňünden aýdýan habara garşy duruşlary, Ony Mesihdiginiň iň güýçli subutnamalaryny aňsatlyk bilen kabul edip bilmejek ýagdaýda goýdy. Şeýtan Ýahýanyň habaryny ret edenleri has-da öňe itekläp, Mesihi ret etmäge we haça çüýlemäge alyp bardy. Şeýle etmek bilen, olar özlerini Pentikost günündäki berekedi kabul edip bilmejek ýerde goýdular; şol bereket olara asmandaky mukaddeshana barýan ýoly öwrederdi. Ybadathananyň perdesiniň ýyrtylmagy ýehudy gurbanlyklarynyň we däp-dessurlarynyň indi mundan beýläk kabul edilmejekdigini görkezdi. Beýik Gurban hödürlenipdi we kabul edilipdi, Pentikost güni inen Mukaddes Ruh bolsa şägirtleriň pikirini ýerdäki mukaddeshanadan Isanyň Öz gany arkaly giren asmandaky mukaddeshana gönükdirdi, ýagny Öz kefaýatynyň peýdalaryny şägirtleriniň üstüne dökmek üçin. Emma ýehudylar doly garaňkylykda galdylar. Olar gutulyş meýilnamasy barada eýe bolup biljek ähli nuruny ýitirdiler we henizem peýdasyz gurbanlyklaryna hem-de sadakalaryna bil bagladylar. Asmandaky mukaddeshana ýerdäkiniň ornuny eýeläpdi, emma olar bu özgertme barada hiç zat bilmeýärdiler. Şonuň üçin-de olar mukaddes ýerdäki Mesihiň araçyllygyndan peýda görüp bilmediler.

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.

> „Köp adamlar Mesihi ret edip haça çüýlän ýewreýleriň ýoluna elhençlik bilen seredýärler; Onuň nähili masgaralanyp ýaman ulanylandygy baradaky taryhy okaýarkalar, özleriniň Ony söýýändiklerini, Petrus ýaly Ony inkär etmejekdiklerini ýa-da ýewreýler ýaly Ony haça çüýlemejekdiklerini pikir edýärler. Emma ähli adamlaryň ýüreklerini okaýan Hudaý olaryň Isa bolan, bardy diýýän söýgüsini synagdan geçirdi. Birinji perişdäniň habarynyň nähili kabul edilendigine bütin asman iň çuň gyzyklanma bilen syn etdi. Emma Isany söýýändiklerini aýdýan, haç baradaky hekaýany okaýarkalar gözýaş dökýän köp adamlar Onuň gelşi baradaky hoş habary masgaraladylar. Habary şatlyk bilen kabul etmegiň deregine, ony bir aldaw diýip yglan etdiler. Olar Onuň peýda bolmagyny söýýänleri ýigrenip, olary ybadathanalardan çykardylar. Birinji habary ret edenler ikinjiden peýda tapyp bilmediler; şeýle hem olar ýarygije jar edilýän çagyryşdan-da peýda tapmadılar, çünki şol çagyryş olary iman arkaly Isa bilen bilelikde asmandaky mukaddes öýüň iň mukaddes ýerine girmäge taýýarlamalydy. Ilki gelen şol iki habary ret etmek bilen, olar öz düşünjelerini şeýle garaňkylaşdyrdylar welin, iň mukaddes ýere eltýän ýoly görkezýän üçünji perişdäniň habarynda hiç hili ýagtylyk görüp bilmeýärler. Men ýewreýleriň Isany haça çüýländikleri ýaly, ady bar ybadathanalaryň hem bu habarlary haça çüýländiklerini gördüm; şonuň üçin hem olaryň iň mukaddes ýere barýan ýol barada hiç hili bilimleri ýokdur, hem-de olar Isanyň şol ýerdeki şepagatyndan peýda tapyp bilmeýärler. Peýdasyz gurbanlyklary hödürlän ýewreýler ýaly, olar hem Isa terk eden bölüme öz peýdasyz doga-dileglerini hödürleýärler; we bu aldawa hoşal bolan Şeýtan özüne dini bir sypat berýär-de, öz güýji, alamatlary we ýalan gudratlary bilen işläp, bu özlerini mesihi diýip atlandyrýanlaryň aňlaryny özüne tarap alyp gidýär we olary öz duzagyna berk baglaýar.” Irki Ýazgylar, 259–261.

Those “who rejected the testimony of John were not benefited by the teachings of Jesus,” and those “who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry.” The ministry of John preceded the baptism of Christ, who shortly thereafter cleansed the temple at the beginning of His ministry. Miller’s ministry prepared for Christ to purify the sons of Levi when He came suddenly on October 22, 1844. In either of those two witnesses, the rejection of the messenger who prepares the way, equates to death.

Ýahýanyň şaýatlygyny ret edenler Isanyň taglymlaryndan peýda görmediler, we birinji habary ret edenler ikinji habardan peýda görüp bilmediler; olar ýarygije ahy-nalasyndan hem peýda görmediler. Ýahýanyň gullugy Mesihiň çokundyrylmagyndan öň geldi; Mesih şondan az wagt soň, Öz gullugynyň başynda ybadathanany arassalady. Milleriň gullugy bolsa, Mesih 1844-nji ýylyň 22-nji oktýabrynda duýdansyz gelende, Lawynyň ogullaryny päkläp-arassalamagy üçin taýýarlyk gördi. Şol iki şaýadyň haýsy birinde bolsun, ýoly taýýarlaýan ilçini ret etmek ölüme deňdir.

The purging and purification that was accomplished by Christ in His work as the Messenger of the Covenant was for the purpose of raising up a people to accomplish the work of carrying the message of salvation to the world. The work is accomplished in advance of the period of time representing when the executive judgment begins. The destruction of Jerusalem in the history of the disciples represents the executive judgment, and Adventism turned away from their responsibility to accomplish that work, but the Lord had tried to gather them together. He had led His people to publish the 1850 chart as the graphical representation of the message they could have carried to the world.

Ähtiň Ähtiniň Habarchysy hökmünde Öz işinde Mesih tarapyndan amala aşyrylan arassalama we päklenme, halas boluş habaryny dünýä ýetirmek işini ýerine ýetirjek bir halky kemala getirmek maksady bilen boldy. Bu iş, ýerine ýetiriji höküm başlanýan wagty aňladýan döwürden öň amala aşyrylýar. Şägirtleriň taryhynda Iýerusalimiň weýran edilmegi ýerine ýetiriji hökümçilige wekilçilik edýär, we Adventizm şol işi ýerine ýetirmek baradaky jogapkärçiliginden ýüz öwürdi, emma Reb olary bir ýere jemlemäge synanyşypdy. Ol Öz halkyna 1850-nji ýylyň çyzgysyny olaryň dünýä ýetirip biljek habarynyň şekilli beýany hökmünde neşir etdiripdi.

> “It was not the will of God that Israel should wander forty years in the wilderness; He desired to lead them directly to the land of Canaan and establish them there, a holy, happy people. But ‘they could not enter in because of unbelief.’ Hebrews 3:19. Because of their backsliding and apostasy they perished in the desert, and others were raised up to enter the Promised Land. In like manner, it was not the will of God that the coming of Christ should be so long delayed and His people should remain so many years in this world of sin and sorrow. But unbelief separated them from God. As they refused to do the work which He had appointed them, others were raised up to proclaim the message. In mercy to the world, Jesus delays His coming, that sinners may have an opportunity to hear the warning and find in Him a shelter before the wrath of God shall be poured out.” The Great Controversy, 458.

> «Ysraýylyň kyrk ýyl çölde azaşyp gezmegi Hudaýyň erki däldi; Ol olary göni Kengan ýurduna alyp baryp, şol ýerde mukaddes, bagtyýar halk hökmünde ornaşdyrmagy isläpdi. Emma “olar imansyzlyk sebäpli girip bilmediler.” Ýewreýler 3:19. Özleriniň yza gaýdyşlary we imandan dönmeleri sebäpli olar çölde heläk boldular, Wada berlen ýurda girmek üçin bolsa başgalar galdyryldy. Edil şonuň ýaly-da, Mesihiň gelişiniň şeýle uzak gijikdirilmegi we Onuň halkynyň günä hem gaýgy dünýäsinde şeýle köp ýyllap galmagy Hudaýyň erki däldi. Emma imansyzlyk olary Hudaýdan aýyrdy. Olar Hudaýyň özlerine bellän işini ýerine ýetirmekden ýüz öwrenleri üçin, habary yglan etmek maksady bilen başgalar galdyryldy. Dünýä bolan rehimdarlygy sebäpli, günäkärleriň duýduryşy eşitmäge we Hudaýyň gahary dökülmezden öň Onda pena tapmaga mümkinçilikleri bolsun diýip, Isa Öz gelişini gijikdirýär». Beýik göreş, 458.

Had Adventism only held fast their faith, “their work would have been completed.”

Eger Adventizm diňe öz imanlaryny berk saklan bolan bolsady, “olaryň işi tamamlanan bolardy.”

> “Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.

> “Adwentistler 1844-nji ýyldaky uly lapykeçlikden soň öz imanlaryna berk ýapyşyp, Hudaýyň açýan ylahy ýolbaşçylygyna bilelikde eýerip, üçünji perişdäniň habaryny kabul edip, ony Mukaddes Ruhuň gudraty bilen dünýä yglan eden bolsadylar, onda olar Hudaýyň halas edişini görerdiler, Reb olaryň tagallalary bilen güýçli işler ederdi, iş tamamlardy we Mesih eýýäm şu wagta çenli Öz halkyny sylagyny almak üçin kabul etmäge gelen bolardy. Emma lapykeçlikden soň gelen şübhe we näbellilik döwründe adwent imanlylarynyň köpüsi öz imanlaryndan ýüz döndüler.... Şeýlelikde iş bökdelip galdy, we dünýä garaňkylykda galdy. Ähli Adwentist jemagaty Hudaýyň tabşyryklarynyň we Isanyň imanynyň üstünde birleşen bolsady, biziň taryhymyz nähili örän başgaça bolardy!” Evangelism, 695.

In the Spring of 1844, the Messenger of the Covenant purified the movement of the Millerites, and then in the Fall brought the message of the third angel. Miller, his message and the movement he represented, had fulfilled the parable of the ten virgins. At the Exeter, NH camp meeting the message of the Midnight Cry arrived and in two short months it was demonstrated which of the virgins had the oil. The two classes were manifested, and the third angel arrived with a message in his hand that was to be eaten, but the wise virgins “yielded their faith” in “the period of doubt and uncertainty.”

1844-nji ýylyň ýazynda Ähtiň Habarçysy Milleritleriň hereketini päkledi, soňra bolsa güýzde üçünji perişdäniň habaryny getirdi. Miller, onuň habary hem-de onuň wekilçilik eden hereketi on gyz baradaky tymsaly ýerine ýetiripdi. Nýu-Hempşiriň Exeter şäherindäki lager ýygnagynda Ýarygije Nidasynyň habary geldi we gysga iki aýyň dowamynda şol gyzlaryň haýsysynda ýagyň bardygy görkezildi. Iki topar aýan edildi, üçünji perişde bolsa elinde iýilmeli bir habar bilen geldi, emma paýhasly gyzlar “şübhe we näbellilik döwründe” “imanlaryny elden berdiler”.

The “period of doubt and uncertainty” had been represented by the disciples at His death, but on the third day He began to open the message of His resurrection to His disciples, and they did not “yield their faith.” The period of doubt and uncertainty for the wise virgins of the movement of the first and second angels’ messages continued for roughly three years, at which point the Lord revealed to Sister White that He had stretched forth His hand to again gather the remnant of His people. He led His people to begin their publishing work and to produce Habakkuk’s second table, but “many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness.”

“Şübhe we näbellilik döwri” Onuň ölüminde şägirtler arkaly şekillendirilipdi, emma üçünji günde Ol Öz direlişi baradaky habary şägirtlerine açyp başlady, we olar “imanlaryny taşlamadylar.” Birinji we ikinji perişdeleriň habarlary hereketiniň paýhasly gyzlarynyň şübhe we näbellilik döwri takmynan üç ýyl dowam etdi; şol pursatda Reb Uýam Waýta Öz halkynyň galyndysyny gaýtadan ýygnamak üçin elini uzadandygyny aýan etdi. Ol Öz halkyny neşir işine başlamaga hem-de Habakkugyň ikinji tagtasyny taýýarlamaga ýolbaşçylyk etdi, emma “adwent imanlylarynyň köpüsi imanlaryny taşladylar.... Şeýlelikde iş bökdelip galdy, we dünýä garaňkylykda galdy.”

In 1849, William Miller, the chosen messenger of the first and second angels’ message was laid to rest. Had the wise virgins of October 22, 1844 “held fast their faith and followed on unitedly in the opening providence of God,” the Lord would have raised up another messenger in the spirit and power of Elijah. Instead “the coming of Christ” was “delayed and His people” “in like manner” to ancient Israel would “remain” “many years in this world of sin and sorrow.”

1849-njy ýylda birinji we ikinji perişdäniň habarynyň saýlanan habarchysy William Miller ýerlenildi. Eger 1844-nji ýylyň 22-nji oktýabryndaky akylly gyzlar “imanlaryny berk saklap, Hudaýyň açylýan ylahy tertibinde birleşen ýagdaýda öňe giden bolsadylar,” Reb Eliýanyň ruhy we güýji bilen başga bir habarchyny galdyrardy. Munuň ýerine “Mesihiň gelişi” “gijikdirildi we Onuň halky” gadymy Ysraýyl ýaly, “şonuň ýaly-da” “günä we hasrat dünýäsinde” “köp ýyllap” “galar.”

One hundred and twenty-six years after the rebellion of 1863, the Lord raised up the chosen messenger of the third angel. His work was both to prepare the way for the Messenger of the Covenant to suddenly come into His temple and to enter into a covenant relationship with the one hundred and forty-four thousand, during the closing scenes of the investigative judgment, but also to present a message that confronts the threefold union of Ahab, Jezebel and her prophets in the period of the Executive Judgment, which begins at the soon-coming Sunday law.

1863-nji ýyldaky gozgalaňdan ýüz ýigrimi alty ýyl soň, Reb üçünji perişdäniň saýlanan habarçysyny galdyrdy. Onuň işi, hem Ähtiň Habarçysynyň Öz ybadathanasyna birden gelmegi üçin ýoly taýýarlamakdan hem-de derňew höküminiň jemleýji sahnalarynda ýüz kyrk dört müň bilen äht gatnaşyklaryna girmekden ybaratdy; şeýle hem, tizden güýje girjek Ýekşenbe kanuny bilen başlanýan Ýerine Ýetiriji Hökümiň döwründe Ahabyň, Izebeliň we onuň pygamberleriniň üç esse birleşigine garşy çykýan habary hödürlemekden ybaratdy.

The third messenger who prepares the way represents a work, a message, a messenger, and a movement during the closing scenes of the Investigative Judgment. The third Elijah represents a work, a message, a messenger and a movement during the closing scenes of the Executive Judgment. The message of the messenger who prepares the way, and the message of Elijah, is the message of the third of the three Woes of Revelation chapters eight through eleven.

Ýoly taýýarlaýan üçünji ilçä Derňew Höküminiň jemleýji sahnalarynda alnyp barylýan iş, habar, ilçi we hereket wekilçilik edýär. Üçünji Ylýas Ýerine Ýetiriji Hökümiň jemleýji sahnalarynda alnyp barylýan iş, habar, ilçi we hereketi wekilçilik edýär. Ýoly taýýarlaýan ilçiniň habary hem-de Ylýasyň habary Ylham kitabyň sekizinji bapdan on birinji baba çenli beýan edilen üç Belanyň üçünjisiniň habarydyr.

In the history represented by the messenger who prepares the way, the message of the third Woe, represents the Trumpet which calls Laodicean Adventism to “buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.” It is the message of God’s love that shows God’s people their transgressions, for “As many as” He loves, He “rebukes and chastens.” It is the message of Christ’s righteousness that calls men to accept His character, which is manifested in the time period when the Messenger of the Covenant is accomplishing the work of cleansing the soul temple, and therefore He calls those whom He loves to manifest His character and be “zealous therefore, and repent,” for He is “at the” dispensation “door,” that represents the close of probation, where He “will spue” Laodicean Adventism “out of” His “mouth.” That dispensational “door” is the door that He “openeth, and no man shutteth; and shutteth, and no man openeth.”

Ýoly taýýarlaýan habarçy bilen görkezilen taryhda üçünji Wanyň habary, Laodikiýa Adventizmini: “otda synalan altyny Menden satyn al, baý bolmagyň üçin; ak geýim satyn al, geýmegiň üçin we ýalaňaçlygyň utanjy görünmez ýaly; hem-de gözleriň görer ýaly, gözüňe çalmak üçin melhem al” diýip çagyrýan Surnaýy aňladýar. Bu, Hudaýyň söýgüsiniň habarydyr; ol Hudaýyň halkyna olaryň günälerini görkezýär, çünki Ol “söýýänleriniň näçesi bolsa, şonçaňy käýinýär we terbiýeleýär.” Bu, Mesihiň dogrulygynyň habarydyr; ol adamlary Onuň häsiýetini kabul etmäge çagyrýar. Şol häsiýet Ähtiň Habarçysynyň jan ybadathanasyny arassalamak işini berjaý edýän wagt döwründe aýan bolýar; şonuň üçin Ol söýýänlerini Onuň häsiýetini görkezmäge hem-de “şonuň üçin yhlasly bolmaga we toba etmäge” çagyrýar, çünki Ol synag möhletiniň ýapylmagyny aňladýan dolandyryş döwrüniň “gapy-synda-dyr”; şol ýerde Ol Laodikiýa Adventizmini Öz “agzyndan çykaryp taşlar.” Şol dolandyryş döwrüne degişli “gapy” Onuň “açýan, hiç kimiň ýapyp bilmeýän; ýapýan, hiç kimiň açyp bilmeýän” gapysydyr.

There is a seeming contradiction that is resolved by the application of “line upon Line,” but many may not even recognize the seeming contradiction. When resolved it adds clarity to the transition from the Investigative to the Executive Judgment which takes place at the soon coming Sunday law. It is resolved by accepting that Pentecost typifies the soon coming Sunday law in the United States. In order to finalize our consideration of the third messenger who prepares the way as a symbol in the Investigative Judgment, in contrast with the third Elijah being a symbol of the Executive Judgment, we will address this seeming contradiction.

“Setir üstüne setir” ýörelgesiniň ulanylmagy arkaly çözülýän bir görnüşdäki garşylyk bar, ýöne köp adamlar bu görnüşdäki garşylygy hatda tanamaz hem bolup bilerler. Ol çözülende, ýakyn wagtda güýje girjek Ýekşenbe kanunynda bolup geçýän Derňew höküminden Ýerine ýetiriji hökümine geçişe has aýdyňlyk goşýar. Bu, Pentikostyň Amerikanyň Birleşen Ştatlarynda ýakyn wagtda güýje girjek Ýekşenbe kanunyny tipik taýdan alamatlandyrýandygyny kabul etmek arkaly çözülýär. Derňew höküminde nyşan hökmünde ýoly taýýarlaýan üçünji habarçyny, Ýerine ýetiriji hökümiň nyşany bolan üçünji Ylýasdan tapawutlandyryp, onuň baradaky gözden geçirişimizi jemlemek üçin, biz bu görnüşdäki garşylygy ara alyp maslahatlaşarys.

We will continue this study in the next article.

Biz bu gözlegimizi indiki makalada dowam etdireris.

> “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 yglan edilmegine goşulýan perişdä bütin ýeri öz şöhraty bilen ýagtyltmalydyr. Bu ýerde bütindünýä gerimli we adatdan daşary güýçli bir iş öňünden aýan edilýär. 1840–44-nji ýyllardaky advent hereketi Hudaýyň güýjüniň şöhratly bir ýüze çykmasy boldy; birinji perişdäniň habary dünýäniň her bir missioner nokadyna ýetirildi, we käbir ýurtlarda XVI asyryň Reformasiýasyndan bäri haýsydyr bir ýurtda görlenleriň iň beýik dini gyzyklanmasy ýüze çykdy; emma bularyň ählisi üçünji perişdäniň soňky duýduryşy astyndaky kuwwatly hereket tarapyndan geçiler.

> “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.

> Iş Pentikost güniňkine meňzeş bolar. Hoş Habaryň başynda Mukaddes Ruhuň inmegi arkaly «öňki ýagyş» gymmatly tohumyň gögerip çykmagy üçin berlişi ýaly, hasylyň bişip ýetişmegi üçin hem ahyrynda «soňky ýagyş» berler. «Şonda biz bileris, eger Rebbi tanamaga yhlas bilen dowam etsek; Onuň çykyp gelşi säher kimin taýyndyr; Ol bize ýagyş kimin, ýere ýagýan öňki we soňky ýagyş kimin geler». Hoşýa 6:3. «Şeýle bolsa, eý, Siýonyň ogullary, şatlanyň we Hudaýyňyz Rebde şatlyk ediň; çünki Ol size öňki ýagşy ölçegli berdi, hem-de size ýagyşy, öňki ýagşy we soňky ýagşy inderer». Ýowel 2:23. «Soňky günlerde, diýip Hudaý aýdýar, Men Öz Ruhumdan ähli bedenleriň üstüne dökerin». «Şeýdip, Rebbe 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 alamatlandyran Hudaýyň güýjüniň ýüze çykmagyndan has az ýüze çykma bilen tamamlanmaly däldir. Hoş habaryň açylyşynda ilkinji ýagşyň guýulmagynda berjaý bolan pygamberlikler, onuň jemlenişinde ahyrky ýagynda ýene-de berjaý bolmalydyr. Ine, resul Petrusyň garaşan ‘serginleme zamanlary’ şulardyr; ol şeýle diýdi: ‘Şonuň üçin toba ediň we ýüze öwüriň, günäleriňiz pozulsyn, Rebbiň huzuryndan serginleme zamanlary geler ýaly; we Ol Isany iberer.’ Resullaryň işleri 3:19, 20.” Uly dawalyş, 611.

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