Article

# Rome Establishes the Vision - Number Two

Rim Görnüşi Tesis Edýär — Iki Sanly

Identifying Modern Rome and the Prophetic Vision in the Last Days

Häzirki Zamanyň Rimini we Ahyrzamanlardaky Pygamberlik Görnüşini Kesgitlemek

Author

Jeff Pippenger

Published

July 5, 2024

Formats

PDF
Word
Song MP3

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> Şol wagtlarda günorta patyşasyna garşy köp adamlar galarlar; şeýle hem seniň halkyňyň talaňçylary görnüşi berkitmek üçin özlerini ýokary galdyrarlar; emma olar ýykylarlar. Daniýel 11:14.

The correct identification of the power in the last days that is represented as Modern Rome, and therefore the power that “establishes the vision” is essential and salvational. It represents an element of the final testing process of the one hundred and forty-four thousand. The word “vision” in the verse is the same Hebrew word which Solomon chose when he identified why God’s people perish.

Soňky günlerde Häzirki Rim hökmünde şekillendirilýän güýjüň dogry kesgitlenmegi, şonuň üçin hem “görünşi berkarar edýän” güýjüň kimdiginiň dogry tanalmagy zerurdyr we gutulyş bilen baglanyşyklydyr. Bu, ýüz kyrk dört müňüň soňky synagdan geçirilmek işiniň bir bölegini aňladýar. Aýatdaky “görüniş” sözi, Süleýmanyň Hudaýyň halkynyň näme üçin heläk bolýandygyny görkezende ulanan şol bir ýewreý sözüdür.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Wahý ýok ýerde halk heläk bolýar; emma kanuny saklaýan bagtlydyr. Süleýmanyň pähimleri 29:18.

All the prophets are speaking more directly concerning the last days than any other period of sacred history, and Solomon’s warning about the need of possessing the “vision” is a life-or-death proposition. Truth always divides and produces two classes of worshippers. In the verse, there is a class that perishes and a class that happily keeps the law. It should be noted however, that Solomon’s counsel is placed in the context of a controversy over “truth.” It is also in the context of the parable of the ten virgins, for the parable of the ten virgins is a primary illustration of the experience of God’s people in the last days.

Pygamberleriň ählisi mukaddes taryhyň başga döwürleriniň haýsydyr birinden has gönüden-göni ahyrky günler barada söz açýarlar, we Süleýmanyň “görşi” eýelemegiň zerurlygy baradaky duýduryşy ýaşaýyş bilen ölümiň arasyndaky mesele bolup durýar. Hakykat hemişe bölýär we ybadat edijileriň iki toparyny emele getirýär. Bu aýatda heläk bolýan bir topar hem-de kanuny şatlyk bilen berjaý edýän bir topar bar. Şeýle-de bolsa, Süleýmanyň nesihatynyň “hakykat” baradaky jedeliň çäginde ýerleşdirilendigini bellemek gerek. Şeýle hem ol on gyz baradaky tymsalyň çäginde ýerleşýär, çünki on gyz baradaky tymsal ahyrky günlerde Hudaýyň halkynyň başdan geçirýän tejribesiniň esasy beýan edilişleriniň biridir.

> A fool uttereth all his mind: but a wise man keepeth it in till afterwards. If a ruler hearken to lies, all his servants are wicked. The poor and the deceitful man meet together: the Lord lighteneth both their eyes. The king that faithfully judgeth the poor, his throne shall be established forever. The rod and reproof give wisdom: but a child left to himself bringeth his mother to shame. When the wicked are multiplied, transgression increaseth: but the righteous shall see their fall. Correct thy son, and he shall give thee rest; yea, he shall give delight unto thy soul. Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:11–18.

> Akmak bütin pikirini döküp saçar; emma akyldar adam ony soňraga çenli içinde saklar. Eger bir hökümdar ýalana gulak assa, onuň ähli hyzmatkärleri pis bolar. Garyp bilen hilegär adam bir ýerde duşarlar; olaryň ikisiniň hem gözlerine Reb ýagtylyk berýär. Garyplara wepalylyk bilen höküm edýän patyşanyň tagty ebedilik berkider. Tayaq we käýinç paýhas berýär; ýöne öz erkine goýberilen çaga enesine utanç getirýär. Erbetler köpelende, günä hem köpelýär; emma dogrylar olaryň ýykylyşyny görerler. Ogluňa terbiýe ber, ol saňa rahatlyk berer; hawa, ol seniň janyňa lezzet berer. Ylham bolmadyk ýerde halk heläk bolýar; emma Kanuny berjaý edýän nähili bagtlydyr. Süleýmanyň pähimleri 29:11–18.

It is not my intent to point a finger at those that may hold to a different understanding of Modern Rome than I do. My intent is to illustrate that Solomon is addressing two classes of worshippers, which he identifies as a “wise man” and a “fool.” The “fool” is also identified as the “wicked.” The wise and foolish virgins of the parable are also identified in the prophetic line of Daniel chapter twelve as the wise and the wicked.

Meniň maksadym Häzirki Rimi meniň düşünşimden başgaça düşünýänleri barmak bilen görkezmek däldir. Meniň maksadym Süleýmanyň iki topara degişli ybadat edýänlere ýüzlenýändigini görkezmekdir; olary bolsa “akylly adam” we “akmak” diýip kesgitleýär. “Akmak” şeýle hem “erbet” diýip kesgitlenýär. Tymsaldaky akylly we akmak gyzlar hem Danyýel kitabynyň on ikinji babyndaky pygamberlik hatarynda akyllylar we erbetler hökmünde kesgitlenýär.

> 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 12:10.

> Köp adamlar päklener, agardar we synalar; emma erbetler erbetlik ederler; erbetleriň hiç biri düşünmez; emma paýhaslylar düşünerler. Daniel 12:10.

Solomon and Daniel agree with one another, for all the prophetic testimony aligns in the last days. The wise understand the “increase of knowledge.”

Süleýman bilen Danyýel biri-biri bilen ylalaşýarlar, çünki pygamberlik şaýatlygynyň hemmesi soňky günlerde sazlaşýar. Paýhaslylar “bilimiň artmagyna” düşünýärler.

> And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:3, 4.

> Paýhasly bolanlar asman giňişliginiň ýagtylygy ýaly parlarlar; köpleri dogrulyga öwürýänler bolsa ýyldyzlar ýaly ebedilikden-ebedilige çenli şöhle saçarlar. Emma sen, eý Danyýel, ahyrzamanyň wagtyna çenli bu sözleri ýapyk sakla we kitaby möhürle; köpler o ýana-bu ýana giderler, bilim hem artar. Danyýel 12:3, 4.

Verse ten identifies the three-step testing process that sifts the virgins, who are called to be among the one hundred and forty-four thousand. In both cases the sifting and testing process is based upon whether the virgins understand the increase of knowledge (the vision) that was unsealed at the time of the end in 1989.

Onunjy aýat ýüz kyrk dört müňüň arasynda bolmaga çagyrylan gyzlaryň elekten geçirilýän üç basgançakly synag işini görkezýär. Iki ýagdaýda-da elekden geçiriş we synag işi gyzlaryň 1989-njy ýylda, ahyrzamanyň döwründe, möhri açylan bilim artşyna (görüşe) düşünip-düşünmeýändigine esaslanýar.

“The time of the end” in the last days was 1989, when verses forty through forty-five of Daniel eleven were unsealed. It was then established that the subject of the verses was the final rise and fall of the king of the north. It was then established that the king of the north in the verses is the papal power of the last days. Inspiration never uses the expression “Modern Rome.” The expression was invented by me, to represent the papal power of the last days, for prophetically “modern” represents the last days. Ellen White never used the expression “Modern Rome.”

«Ahyryň döwri» soňky günlerde, ýagny Danieliň on birinji babyndaky kyrkdan kyrk bäşe çenli aýatlar açylan 1989-njy ýyl boldy. Şonda şol aýatlaryň temasynyň demirgazygyň patyşasynyň soňky beýgelişi we ýykylyşy ekendigi berkidildi. Şonda bu aýatlardaky demirgazygyň patyşasynyň soňky günleriň papalyk güýjüdigi hem berkidildi. Ylham hiç haçan «Modern Rome» diýen aňlatmany ulanmaýar. Bu aňlatma men tarapyndan soňky günleriň papalyk güýjüni aňlatmak üçin oýlanyp tapyldy, çünki pygamberlik taýdan «modern» soňky günleri aňladýar. Ellen White hem hiç haçan «Modern Rome» diýen aňlatmany ulanmandy.

There are incorrect views of who the king of the north represents in the last six verses of Daniel eleven, but there is only one correct understanding. The understanding that the king of the north in the verses is the papal power was derived from many prophetic witnesses. Verse forty begins by identifying the papacy receiving a deadly wound in 1798, then verses forty-one through forty-three identify the dynamics involved with the healing of the deadly wound. Verse forty-four describes the message that enrages the papacy and leads into verse forty-five when the papal power comes to its final and complete end. The vision that was unsealed in 1989, is the vision of the final rise and fall of the papal power in the last days. That vision is the increase of knowledge that produces and manifests two classes of worshippers, based upon their acceptance or rejection of the knowledge located in those verses.

Demirgazyk patyşasynyň Danyýel on birinji babyň soňky alty aýatynda kimi aňladýandygy baradaky nädogry garaýyşlar bar, ýöne diňe bir dogry düşünje bar. Ol aýatlardaky demirgazyk patyşasynyň papalyk häkimiýetdigine bolan düşünje köp pygamberlik şaýatlyklaryndan çykaryldy. Kyrkynjy aýat papalygyň 1798-nji ýylda öldüriji ýara alşyny görkezmek bilen başlanýar, soňra kyrk birinji aýatdan kyrk üçünji aýada çenli öldüriji ýaranyň sagalmagy bilen baglanyşykly hereketlendiriji ýagdaýlar görkezilýär. Kyrk dördünji aýat papalygy gazaplandyrýan habary beýan edýär we kyrk bäşinji aýada papalyk häkimiýetiniň iň soňky hem doly soňuna gelişine getirýär. 1989-njy ýylda açylan görünti soňky günlerde papalyk häkimiýetiniň ahyrky galşy we ýykylşy baradaky görüntidir. Şol görünti şol aýatlardaky bilimi kabul etmeklerine ýa-da ret etmeklerine esaslanyp, iki topar ybadat edijini emele getirýän hem-de ýüze çykarýan bilim artmagydyr.

According to the very same chapter where the increase of knowledge was unsealed in 1989, the “robbers of thy people,” who “exalt themselves” and ultimately “fall” are the symbol that establishes the “vision.” In the final sifting, the first testing question is who is represented as the “robbers of thy people,” for they are the prophetic symbol that establishes the “vision.” Are the robbers the papal power or are they the United States?

Bilimiň artdyrylmagy 1989-njy ýylda açylan hut şol bölüme görä, “öz halkyňyň talaçylary”, ýagny “özlerini beýgeldýänler” we ahyrsoňy “ýykylyp gaçýanlar”, “görnüşi” berkarar edýän nyşandyr. Iň soňky elek-süzgüçde ilkinji synag soragy, “öz halkyňyň talaçylary” hökmünde kimiň görkezilýändigidir, çünki olar “görnüşi” berkarar edýän pygamberlik nyşanydyr. Talaçylar papalyk häkimiýetimi ýa-da Amerikanyň Birleşen Ştatlarymy?

The books of Daniel and Revelation are the same book, representing two witnesses of the same line of prophecy. Daniel is the beginning and Revelation is the ending, and together they represent two witnesses of the truth that is unsealed at the time of the end in 1989.

Danyýl we Ylham kitaplary bir kitabyň özidir bolup, şol bir pygamberlik hatarynyň iki şaýadyny görkezýär. Danyýl başlangyçdyr, Ylham bolsa ahyrýetdir, we olar bilelikde 1989-njy ýylda ahyrzamanyň wagtynda açylýan hakykatyň iki şaýadyny görkezýärler.

Daniel describes the purification process that was produced when the Lion of the tribe of Judah unsealed verses forty to forty-five in 1989. At that time a testing process began to determine and manifest who would be the “priests” that make up the covenant people who are the one hundred and forty-four thousand in the last days. Hosea contributes that those who reject the increase of knowledge of the last days will not become one of the priests who make up the one hundred and forty-four thousand.

Danyýl 1989-njy ýylda Ýahuda taýpasynyň Arslany kyrkdan kyrk bäşe çenli aýatlaryň möhürini açanda emele gelen päkleniş işini beýan edýär. Şol wagt soňky günlerde ýüz kyrk dört müňi düzýän äht halkyny emele getirýän “ruhanylaryň” kim boljakdygyny kesgitlemek we aýan etmek üçin synag işi başlandy. Hoşeýa soňky günleriň biliminiň artmagyny ret edýänleriň ýüz kyrk dört müňi emele getirýän ruhanylaryň biri bolmajakdygyny hem goşýar.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Halkym bilim ýetmezçiligi sebäpli heläk bolýar; sen bilimi ret edeniň üçin, Men hem seni ret ederin, şeýdip sen Maňa ruhany bolup hyzmat etmersiň; öz Hudaýyňyň kanunyny unudandygyň üçin, Men hem seniň çagalaryňy unudaryn. Hoşea 4:6.

The book of Revelation identifies that the knowledge that is unsealed and rejected by one class accomplishes their rejection just before probation closes.

Ylham kitabynda açylan we bir topar tarapyndan ret edilen bilimiň olaryň ret edilmegini synag möhleti ýapylmazyndan öň amala aşyrýandygy görkezilýär.

> And he saith unto me, 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. Revelation 22:10, 11.

> Ol maňa şeýle diýýär: «Bu kitabyň pygamberlik sözlerini möhürleme, çünki wagt golaýdyr. Adalatsyz bolan, goý entegem adalatsyz bolsun; haram bolan, goý entegem haram bolsun; dogry bolan, goý entegem dogry bolsun; mukaddes bolan, goý entegem mukaddes bolsun». Ylham 22:10, 11.

The Millerite history illustrates the history of the one hundred and forty-four thousand, and together the Millerites and the one hundred and forty-four thousand represent the beginning and ending of the message and work of the three angels of Revelation chapter fourteen. The parallel histories identify the events connected with the close of probation. The work of both histories has been typified by Elijah and John the Baptist.

Milleritleriň taryhy ýüz kyrk dört müňüň taryhyny şekillendirýär, hem-de Milleritler bilen ýüz kyrk dört müň bilelikde Ylham kitaby 14-nji bapdaky üç perişdäniň habarynyň we işiniň başlangyjyny hem-de ahyryny aňladýar. Bu paralel taryhlar synag möhletiniň ýapylmagy bilen baglanyşykly wakalary ýüze çykarýar. Iki taryhyň hem işi Ylýas hem-de Çokundyryjy Ýahýa tarapyndan nusgalandyrylandyr.

> “With trembling, William Miller began to unfold to the people the mysteries of the kingdom of God, carrying his hearers down through the prophecies to the second advent of Christ. With every effort he gained strength. As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God.” Early Writings, 229, 230.

> “William Miller titremek bilen Hudaýyň Patyşalygynyň syrlaryny halka açyp görkezmäge başlady we pygamberlikleriň içinden diňleýjilerini Mesihiň ikinji gelişine çenli alyp gitdi. Her bir tagallasy bilen ol has-da güýçlendi. Ýahýa çokundyryjy Isanyň birinji gelişini jar edip, Onuň gelişine ýol taýýarlan ýaly, William Miller hem-de oňa goşulanlar Hudaýyň Oglunyň ikinji gelişini wagyz etdiler.” Early Writings, 229, 230.

The Millerite message identified the “events” connected with the close of probation, as represented by both Elijah and John the Baptist.

Millerit habary synag möhletiniň tamamlanmagy bilen baglanyşykly “wakalary”, hem Ylýas, hem-de Çömdüriji Ýahýa arkaly şekillendirilişi ýaly, kesgitledi.

> “It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.

> “Adamlaryň öz howp-hataryna oýandyrylmagy; synag möhletiniň tamamlanmagy bilen baglanyşykly dabaraly wakalara taýýarlanmaga galkyndyrylmagy zerurdy.” Uly Jedel, 310.

In 1989, with the collapse of the Soviet Union the portion of the book of Daniel that related to the last days was unsealed and a testing process began. The test was based upon the ability or inability of God’s people to understand or reject the increase of knowledge that is represented in the last six verses of Daniel chapter eleven; verses that lead to the first verse of chapter twelve, which identifies the “close of probation.” The message of the “events connected with the close of probation” was then unsealed, and the work of those who were the candidates to be the “priests” of the one hundred and forty-four thousand began. Their work was to “understand” and proclaim the message represented in the passage. The message and the work of the one hundred and forty-four thousand, was to present the unsealed message in order to rouse men “to prepare for the solemn events connected with the close of probation.”

1989-njy ýylda, Sowet Soýuzynyň dargamagy bilen, Daniel kitabynyň ahyrky günlere degişli bölegi açyldy we bir synag döwri başlandy. Bu synag, Daniel kitabynyň on birinji bapynyň soňky alty aýatynda beýan edilen bilim artmagyny—on ikinji bapynyň birinji aýatyna eltýän, ýagny “rehimiň möhletiniň ýapylmagyny” görkezýän aýatlary—Hudaýyň halkynyň düşünmek ýa-da ret etmek ukybyna esaslanýardy. Şondan soň “rehimiň möhletiniň ýapylmagy bilen bagly wakalar” baradaky habar açyldy we ýüz kyrk dört müňüň “ruhanylary” bolmaga dalaşgär bolanlaryň işi başlandy. Olaryň işi şol ýerde görkezilen habara “düşünmekden” we ony wagyz etmekden ybaratdy. Ýüz kyrk dört müňüň habary we işi, açylan habary adamlary “rehimiň möhletiniň ýapylmagy bilen bagly şol dabaraly wakalara taýýarlanmaga” oýarmak üçin hödürlemekdi.

> “Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords. Soon every man is to be judged for the deeds done in the body. The hour of God’s judgment has come, and upon the members of His church on earth rests the solemn responsibility of giving warning to those who are standing as it were on the very brink of eternal ruin. To every human being in the wide world who will give heed must be made plain the principles at stake in the great controversy being waged, principles upon which hang the destinies of all mankind.” Prophets and Kings, 715, 716.

> «Bu günler, Ilyasyň we Çokundyryjy Ýahýanyň ruhy hem kuwwaty bilen, Hudaý tarapyndan bellenen habarçylar höküme sezewar dünýäniň ünsüni synag möhletiniň soňky sagatlary hem-de Patyşalaryň Patyşasy we Rebleriň Rebi hökmünde Mesih Isanyň peýda bolmagy bilen baglanyşykly tiz wagtda bolup geçjek çynlakaý wakalara gönükdirýärler. Tiz wagtda her bir adam bedende eden işleri üçin höküm ediler. Hudaýyň höküm sagady gelip ýetdi, we ýer ýüzündäki Onuň ybadathanasynyň agzalarynyň üstünde edil baky heläkçiligiň iň gyrasynda duranlara duýduryş bermek ýaly çynlakaý jogapkärçilik ýatyr. Giň dünýäde gulak asjak her bir adama häzirki wagtda alnyp barylýan beýik jedelde orta atylýan, bütin ynsanýetiň ykballary şoňa bagly bolan ýörelgeler aýdyň beýan edilmelidir.» Pygamberler we Patyşalar, 715, 716.

The history of John the Baptist and Christ, as well as the history of the Millerites illustrates the message and work of the one hundred and forty-four thousand. Both John and Christ understood their message as representing the close of probation.

Ýahýa Çokundyryjynyň we Mesihiň taryhy, şeýle hem Milleritleriň taryhy, ýüz kyrk dört müňüň habaryny we işini görkezýär. Ýahýa-da, Mesih-de öz habarlaryna synag möhletiniň ýapylmagyny aňladýan habar hökmünde düşündiler.

> But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.

> Emma ol çok sanlı Fariseyler ve Sadukeyleriñ öz çokundıruvına kelgenini körgende, olarğa şeýle diýdi: “Eý, ýylan nesli, geljek gahar-gazapdan gaçmağı size kim duýdurdy?” Matta 3:7.

Christ presented the destruction of Jerusalem, the same destruction which John had warned the quibbling Jews about, as approaching. Jesus employed the destruction as a symbol of the “wrath” that begins when He, as Michael, stands up in Daniel chapter twelve, verse one.

Mesih Iýerusalimiň weýran bolmagyny, şol bir weýrany Ýahýanyň ownuk-uşak jedelleşýän ýehudylara duýduran weýrançylygyny, golaýlaşyp gelýän hökmünde görkezdi. Isa bu weýrany, Özüniň Mikail hökmünde Danyýel kitaby on ikinji bap, birinji aýatda aýaga galanda başlanýan “gazabyň” nyşany hökmünde ulandy.

> “Christ saw in Jerusalem a symbol of the world hardened in unbelief and rebellion, and hastening on to meet the retributive judgments of God. The woes of a fallen race, pressing upon His soul, forced from His lips that exceeding bitter cry. He saw the record of sin traced in human misery, tears, and blood; His heart was moved with infinite pity for the afflicted and suffering ones of earth; He yearned to relieve them all. But even His hand might not turn back the tide of human woe; few would seek their only Source of help. He was willing to pour out His soul unto death, to bring salvation within their reach; but few would come to Him that they might have life.

> Mesih Iýerusalimde imansyzlykda we pitnede gatap giden, hem-de Hudaýyň jeza beriji hökümlerine garşy çykmaga howlugýan dünýäniň bir nyşanyny gördi. Günä batyran ynsan nesliniň hasratlary Onuň janyna agyr basyp, Onuň dodaklaryndan şol örän ajy nalany çykardy. Ol günäniň ýazgysyny ynsan betbagtçylygynda, gözýaşlarda we ganda şöhlelenip duran ýagdaýda gördi; Onuň ýüregi ýer ýüzüniň gam-gussaly we jebir çekýän adamlaryna çäksiz rehimdarlyk bilen tolgunýardy; Ol olaryň hemmesiniň azabyny ýeňletmegi küýseýärdi. Emma hatda Onuň eli hem ynsan hasratynyň joşup gelýän silini yza gaýtaryp bilmezdi; köpler özleriniň ýeke-täk kömek Çeşmesini gözlemezdi. Ol halas edişi olaryň elýeterinde goýmak üçin, Öz janyny ölüme dökmäge taýýardy; emma ýaşaýyş tapsynlar diýip, az sanly adam Onuň ýanyna gelerdi.

> “The Majesty of heaven in tears! the Son of the infinite God troubled in spirit, bowed down with anguish! The scene filled all heaven with wonder. That scene reveals to us the exceeding sinfulness of sin; it shows how hard a task it is, even for Infinite Power, to save the guilty from the consequences of transgressing the law of God. Jesus, looking down to the last generation, saw the world involved in a deception similar to that which caused the destruction of Jerusalem. The great sin of the Jews was their rejection of Christ; the great sin of the Christian world would be their rejection of the law of God, the foundation of His government in heaven and earth. The precepts of Jehovah would be despised and set at nought. Millions in bondage to sin, slaves of Satan, doomed to suffer the second death, would refuse to listen to the words of truth in their day of visitation. Terrible blindness! strange infatuation!” The Great Controversy, 22.

> “Asmanyň Beýikligi gözýaş içinde! Çäksiz Hudaýyň Ogly ruhunda galagoply, hasrat astynda eglen! Bu görnüş bütin asmany haýranlykdan doldurdy. Ol görnüş bize günäniň juda agyr günäliligini açýar; ol, Hudaýyň kanunyny bozmagyň netijelerinden günälini halas etmegiň, hatda Çäksiz Gudrat üçin hem, nähili agyr bir wezipedigini görkezýär. Isa iň soňky nesle nazar salyp, dünýäniň Iýerusalimiň weýran edilmegine sebäp bolan meňzeş bir aldawa düşendigini gördi. Ýehudylaryň uly günäsi olaryň Mesihi ret etmegidi; hristian dünýäniň uly günäsi bolsa, asman bilen ýerdäki Onuň hökümetiniň binýady bolan Hudaýyň kanunyny ret etmekleri boljakdy. Ýehowanyň buýruklary ýigreniler we hiç zada hasap edilmez. Günäniň gulçulygyndaky, Şeýtanyň gullary bolan, ikinji ölümi çekmäge höküm edilen millionlar, özlerine merhemet bilen ýüzlenilen günde hakykat sözlerini diňlemekden ýüz öwürerler. Eý, nähili elhenç körlük! nähili geň bihuşluk!” Beýik Jedel, 22.

The warning message proclaimed by John the Baptist and also by Christ was the same warning message, just as the warning message of the Millerites was the same message identifying the events connected with the close of probation as the one hundred and forty-four thousand will proclaim. Three witnesses; John the Baptist, Christ and the Millerites testifying that the work and message of the one hundred and forty-four thousand is a life-or-death testing process accomplished by the increase of knowledge that was unsealed in 1989. The message unsealed at that time is the last day vision that must be understood by the wise if they are to be the “priests” that make up the one hundred and forty-four thousand. If those candidates do not understand that vision, they are identified as wicked, or as fools, and they perish. They and their children are rejected in agreement with their rejection of the vision that is the increase of knowledge.

Ýahýa Çokundyryjynyň hem-de Mesihiň yglan eden duýduryş habary birmeňzeş duýduryş habarydy; edil şonuň ýaly, Milleritleriň duýduryş habary-da synag möhletiniň tamamlanmagy bilen baglanyşykly wakalary kesgitleýän şol bir habardy, muny ýüz kyrk dört müň yglan eder. Üç şaýat — Ýahýa Çokundyryjy, Mesih we Milleritler — ýüz kyrk dört müňiň işiniň we habarynyň 1989-njy ýylda açylan bilim artmagy arkaly amala aşyrylýan ýaşaýyş ýa-da ölüm synag amalygyny tassyk edýärler. Şol wagtda açylan habar, dana boljak bolsalar, ýüz kyrk dört müňi emele getirýän “ruhanylar” bolmak üçin hökmany suratda düşünilmeli ahyrky günleriň röýýetidir. Eger şol dalaşgärler bu röýýete düşünmeseler, olar pisler ýa-da akylsyzlar hökmünde kesgitlenýärler we heläk bolýarlar. Olar hem-de olaryň çagalary, bilim artmagy bolan şol röýýeti ret edişlerine laýyklykda ret edilýärler.

God’s Word identifies that Rome is the power that exalts itself, robs God’s people, and then falls and establishes the vision. The question of whether Modern Rome is the papal power or the United States is the test that identifies that those candidates are either wise or foolish virgins. The test is a prophetic test derived from the book of Daniel, that is thereafter confirmed and brought to perfection in the book of Revelation. The subject of Modern Rome is not simply a choice between the papal power or the United States, it is the final test for the one hundred and forty-four thousand. It is a prophetic test, and correctly understood it encompasses every representation of the final testing process that is set forth within God’s sanctified prophetic testimony.

Hudaýyň Sözi, Rimiň özüni beýgeldýän, Hudaýyň halkyny talaýan, soňra bolsa ýykylyp, görüşi amala aşyrýan güýçdigini aýdyň görkezýär. Häzirki Zamanyň Rimi papalyk häkimiýetimi ýa-da Amerikanyň Birleşen Ştatlarymy diýen sowal, şol dalaşgärleriň paýhasly gyzlarmy ýa-da akmak gyzlardygyny ýüze çykarýan synagdyr. Bu synag, Daniýel kitabyndan gelip çykýan pygamberlik synagydyr; soňra bolsa Ylham kitabynda tassyklanyp, kämillige ýetirilýär. Häzirki Zamanyň Rimi baradaky mesele diňe papalyk häkimiýeti bilen Amerikanyň Birleşen Ştatlarynyň arasyndaky saýlaw däldir; ol ýüz kyrk dört müň üçin soňky synagdyr. Bu pygamberlik synagydyr, we dogry düşünilende, ol Hudaýyň mukaddes edilen pygamberlik şaýatlygynda beýan edilen soňky synag prosesiniň ähli şekillendirmelerini öz içine alýar.

The testing process of the time of John the Baptist and Christ was derived from the book of Daniel, as was the testing process in the time of the Millerites. As a prophetic test, the methodology of how truth is established is as essential for those candidates to correctly apply, as is simply holding to the correct view of who is Modern Rome. Whether the correct identification of Modern Rome, or the application of the correct methodology is considered, both elements of the test are couched in the book of Daniel. In Daniel chapter one, Daniel navigated through a three-step testing process beginning with diet, then a visual test, followed by a test accomplished by Nebuchadnezzar, a biblical symbol of the King of the North, the papal power of the last days.

Ýahýa Çokundyryjynyň we Mesihiň döwründäki synag işi, edil Milleritleriň döwründäki synag işi ýaly, Daniel kitabyndan gelip çykýardy. Pygamberlik synagy hökmünde, hakykatyň nähili berkidilýändigine degişli usulyýet, şol dalaşgärleriň dogry ulanmagy üçin, häzirki Rimiň kimdigine degişli dogry garaýşy saklamak ýaly zerurdyr. Häzirki Rimiň dogry kesgitlenilmegi bolsun ýa-da dogry usulyýetiň ulanylmagy bolsun, synagyň bu iki ugry hem Daniel kitabynda beýan edilendir. Daniel kitabynyň birinji babynda, Daniel iýmit bilen başlanyp, soňra göz bilen görülýän synag bilen dowam eden we munuň yzyndan Demirgazygyň Patyşasynyň, ýagny ahyrky günleriň papalyk häkimiýetiniň Mukaddes Kitapdaky nyşany bolan Nebukadnesar tarapyndan ýerine ýetirilen synag bilen tamamlanan üç basgançakly synag işinden geçdi.

> As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.

> Bu dört çaga bolsa, Hudaý olara ähli ylymda we hikmetde bilim hem başarjaňlyk berdi; Danyýel bolsa ähli görnüşlere we düýşlere düşünýärdi. Patyşanyň olary huzuryna getirmegi buýran günleriniň ahyry ýetende, şonda hadymbaşy olary Nebukadnesaryň öňüne getirdi. Patyşa olar bilen gürrüňdeş boldy; olaryň ählisiniň arasynda Danyýel, Hananya, Mişaýel we Azarya ýaly hiç kim tapylmady; şonuň üçin olar patyşanyň huzurynda durdular. Patyşa olaryň özlerinden soran hikmet we düşünje bilen bagly ähli meselelerinde, olary öz bütin şalygyndaky ähli jadygöýlerden we müneçjimlerden on esse artyk tapdy. Danyýel 1:17–20.

“At the end of the days,” which is prophetically the last days when the one hundred and forty-four thousand are tested, Daniel and the three worthies were found “ten times better than all the magicians and astrologers that were in all his realm,” and Daniel had “understanding in all visions and dreams.” Daniel represents the one hundred and forty four thousand, who in the last days understand the increase of knowledge that arrived when Christ, as the Lion of the tribe of Judah, unsealed “that portion of the book of Daniel that related to the last days,” in 1989.

“Günleriň ahyrynda,” ýagny pygamberlik taýdan ýüz kyrk dört müň synag edilýän ahyrky günlerde, Daniýel bilen üç sany sadyk ýigit “öz bütin patyşalygyndaky ähli jadygöýlerden we münäjimlerden on esse artyk” tapyldy, we Daniýelde “ähli görnüşlere we düýşlere düşünmek” bardy. Daniýel ýüz kyrk dört müňi aňladýar; olar ahyrky günlerde, Mesih Ýahuda taýpasynyň Arslany hökmünde 1989-njy ýylda “Daniýeliň kitabynyň ahyrky günlere degişli böleginiň möhürini açanda,” gelen bilimiň artmagyna düşünýärler.

Daniel did not simply understand more than others concerning dreams and visions, he had “understanding in all visions and dreams.” He represents those who employ the methodology of line upon line, for that methodology brings “all visions and dreams” together into one cohesive message. The message that brings together all dreams and visions into one prophetic line identifies the “events connected with the close of probation.” That message is established by the prophetic symbol that is Modern Rome, the power who exalts itself, robs God’s people, and falls.

Danyýel düýşler we görnüşler babatda başgalardan has köp düşünýän adam däldi; onda “ähli görnüşler we düýşler babatda düşünje” bardy. Ol setir üstüne setir usulyny ulanýanlary aňladýar, çünki şol usul “ähli görnüşleri we düýşleri” bir bitewi habara jemleýär. Ähli düýşleri we görnüşleri bir pygamberlik setirine birleşdirýän şol habar “synag möhletiniň tamamlanmagy bilen bagly wakalary” görkezýär. Şol habar özüni beýgeldýän, Hudaýyň halkyny talan we ýykylyp gaçýan güýç bolan Häzirki Rimi aňladýan pygamberlik nyşany bilen berkidilendir.

That power can only be established by applying the correct methodology. Most who profess to study the Bible reject the methodology of line upon line, and some who profess to employ it, misapply the rules that make up the methodology of line upon line. Those rules were first put into the public record by the Millerites, and God’s last day people have been forewarned that those who are actually the messengers of the third angel will be using William Miller’s rules of prophetic interpretation.

Şol güýç diňe dogry usulyýeti ulanmak arkaly berkarar edilip bilner. Mukaddes Kitaby öwrenýändiklerini ykrar edýänleriň köpüsi “setir üstüne setir” usulyýetini ret edýärler, ony ulanýandyklaryny ykrar edýänleriň käbiri bolsa “setir üstüne setir” usulyýetini emele getirýän kadalary nädogry ulanýarlar. Şol kadalar ilkinji gezek Millerçiler tarapyndan jemgyýetçilik ýazgysyna girizildi, we Hudaýyň ahyrzamandaky halkyna, hakykatdan-da üçünji perişdäniň habarchylary bolanlaryň pygamberlikleri düşündirmegiň William Milleriň kadalaryny ulanjakdygy öňünden duýduryldy.

> “Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted.” Review and Herald, November 25, 1884.

> “Üçünji perişdäniň habaryny wagyz etmek bilen meşgullanýanlar, Ata Milleriň kabul eden şol bir usuly boýunça Mukaddes Ýazgylary derňeýärler.” Review and Herald, 25-nji noýabr, 1884.

William Miller represented the beginning of the three angels of Revelation fourteen, and he was typified by John the Baptist, who was the beginning of the message of which Christ was the ending. Sister White directly aligns the testing process of John the Baptist to Christ with the testing process of the three angels. John began the message, and it was not until just before the cross, when Christ had taken His disciples to Caesarea Philippi, that Jesus then added the details of the message that John had begun. The first truth John identified when He saw Christ, was identifying Christ as the Lamb of God, that takes away the sins of the world.

William Miller Ylhamyň on dördünji babyndaky üç perişdäniň başlanyşyny wekilçilik edýärdi, ol Isa Mesihiň tamamlaýjysy bolan habaryň başlangyjy bolan Çokundyryjy Ýahýa bilen nyşanlanyp görkezildi. Uayt uýa Çokundyryjy Ýahýanyň Isa Mesih bilen bagly synag işini üç perişdäniň synag işi bilen gönüden-göni gabatlaşdyrýar. Ýahýa habary başlatdy, we diňe haça golaý wagtlarda, Mesih Öz şägirtlerini Kaesarea Filipä alyp baranda, Isa şonda Ýahýanyň başlan habarynyň jikme-jikliklerini goşdy. Ýahýanyň Mesihi görende ilkinji görkezen hakykaty, Mesihi dünýäniň günälerini aýyrýan Hudaýyň Guzusy hökmünde görkezmegidi.

> These things were done in Bethabara beyond Jordan, where John was baptizing. The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. John 1:28–30.

> Bu işler Şeria derýasynyň aňyrsyndaky Bethabarada bolup geçdi; şol ýerde Ýahýa çokundyryp ýördi. Ertesi gün Ýahýa Isanyň özüne tarap gelýändigini görüp şeýle diýdi: Ine, dünýäniň günäsini ortadan aýyrýan Hudaýyň Guzusy. Bu meniň hakynda: “Menden soň bir Adam gelýär, Ol menden öň goýlandyr; çünki Ol menden öň bar eken” diýip aýdan Şol Kişimdir. Ýahýa 1:28–30.

Then began the three-and-a-half-year period of testing that ended at the cross. After John was murdered just before the cross, Jesus then began to explain that very first statement of John.

Şondan soň haça çenli dowam eden üç ýarym ýyllyk synag döwri başlandy. Ýahýa haçdan az öň öldürilenden soň, Isa şondan soň Ýahýanyň şol ilkinji beýanatyny düşündirip başlady.

> When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Matthew 16:13–21.

> Isa Kesariýa Filipiýanyň töwereklerine gelende, şägirtlerinden sorap şeýle diýdi: «Adamlar Meni, Ynsan Ogluny, kim diýip aýdýarlar?» Olar hem şeýle diýdiler: «Käbirleri Seni Ýahýa Çokundyryjy diýýärler; käbirleri Ylýas; başgalar bolsa Ýeremiýa ýa-da pygamberleriň biri diýýärler». Olara diýdi: «Emma siz Meni kim diýýärsiňiz?» Şonda Simun Petrus jogap berip diýdi: «Sen Mesihsiň, diri Hudaýyň Oglusy». Isa hem oňa jogap berip diýdi: «Bagtlysyň sen, Simun Barýona; çünki muny saňa et bilen gan aýan etmedi, eýsem göklerdäki Atam aýan etdi. Men saňa hem aýdýaryn: sen Petrusyň, we Men Öz ýygnagymy şu gaýanyň üstünde bina ederin; dowzahyň derwezeleri oňa üstün çykmaz. Men saňa gökleriň Patyşalygynyň açarlaryny bererin; ýerde nämäni baglasaň, gökde-de baglanan bolar; ýerde nämäni boşatsaň, gökde-de boşadylan bolar». Şondan soň Ol şägirtlerine Özünün Isa Mesihdigini hiç kime aýtmazlyklaryny berk tabşyrdy. Şol wagtdan başlap, Isa şägirtlerine Özünün Iýerusalime gitmelidigini, ýaşululardan, baş ruhanylardan we kanunçy alymlardan köp görgi çekmelidigini, öldürilmelidigini we üçünji güni direlmelidigini görkezmäge başlady. Matta 16:13–21.

Caesarea Philippi is the name of Panium in the time of Christ, and Panium is identified in the verse which follows verse fourteen of Daniel eleven, where the robbers of thy people, who exalt themselves, but fall, are introduced. The message of John the Baptist, inspired and perfect, was the message at the beginning that represented the Millerite message, that had been established upon Miller’s rules. Christ’s message at the ending, built upon and expanded John’s message, and it typified the message at the ending of the three angels, that is based upon Miller’s rules and the details that are added to Miller’s message when the methodology of line upon line arrives at the ending.

Kaisareýa Filipi Mesihiň döwründe Paniumyň adydyr, we Panium Danieliň on birinji babyndaky on dördünji aýatdan soň gelýän aýatda kesgitlenýär; şol ýerde özüni beýgeldýän, emma ýykylýan seniň halkyňyň talaňçylary tanadylýar. Ýahýa Çokundyryjynyň ylhamlanan we kämil habary başlangyçdaky habardy, ol Milleriň düzgünleriniň üstünde esaslandyrylan Millerit habaryny şekillendirýärdi. Mesihiň ahyrky habary bolsa, Ýahýanyň habarynyň üstünde gurlan we ony giňelden habar bolup, üç perişdäniň ahyrdaky habaryny nusgalandyrýardy; bu habar Milleriň düzgünlerine hem-de setir üstüne setir usulyýeti ahyra gelende Milleriň habaryna goşulýan jikme-jikliklere esaslanýar.

To arrive at an incorrect understanding of the symbol that establishes the vision with the symbol of Modern Rome parallels those in the history of Christ that rejected the message of the cross. We are informed that the Jews who rejected the message of John the Baptist could not be benefitted by the teachings of Jesus, and that the history of those Jews that did that very thing represents those who rejected the first angel’s message. The Millerites identified the robbers of thy people, which I later coined with the words, “Modern Rome,” as the papal power.

Görnüşi häzirkí Rim nyşany bilen berkarar edýän nyşanyň nädogry düşünilişine gelmek, Mesihiň taryhynda haç baradaky habary ret edenler bilen meňzeşdir. Bize habar berilýär welin, Ýahýa Çokundyryjynyň habaryny ret eden ýehudiler Isanyň taglymatlaryndan peýda tapyp bilmediler, hem-de hut şol işi eden şol ýehudileriň taryhy birinji perişdäniň habaryny ret edenleri aňladýar. Millerçiler “halkyňyň talaňçylary” diýip tanadanlarymy, men soňra “Häzirki Rim” diýen sözler bilen atlandyran görnüşimde, papalyk häkimiýeti hökmünde tanadylar.

We will continue these considerations in the next article.

Biz bu meseleleriň garalşyny indiki makalada dowam etdireris.

Back to Articles