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# The Book of Daniel - Number Seventy-Four

Danyýel kitaby — ýetmiş dördünji sany

Unveiling the Prophetic Puzzle: Ezekiel’s Abominations, the Last Day Church, and the Mark of the Beast

Pygamberlik Tapmacasynyň Üsti Açylýar: Ezekiýeliň ýigrenji zatlary, ahyrky gün ýygnagy we haýwanyň nyşany

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Jeff Pippenger

Published

February 7, 2024

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The four abominations of Ezekiel chapter eight, lead to the leadership of God’s last day Laodicean church bowing down to the sun, and thus receiving the mark of the beast. The next chapter, which is the same vision, illustrates those in God’s last day church who receive the seal of God. Sister White informs us the sealing of Ezekiel chapter nine, is the same as the sealing represented in Revelation chapter seven. God judges a nation in its third and fourth generation, and the four abominations of Ezekiel identify the four generations of rebellion that began in 1863, when Laodicean Adventism introduced a counterfeit of the two tables of Habakkuk which had been given as a symbol of the covenant relationship between God and His people, just as the two tables of the Ten Commandments had been given at the beginning of ancient Israel.

Hezekiýel kitabynyň sekizinji babyndaky dört ýigrenji zat, Hudaýyň ahyrzamandaky Laodikeýa ýygnagynyň ýolbaşçylygynyň güne tagzym etmegine, şeýlelikde-de haýwanyň nyşanyny kabul etmegine getirýär. Indiki bap, şol bir görnüş bolup, Hudaýyň ahyrzamandaky ýygnagynda Hudaýyň möhürini kabul edýänleri görkezýär. Uýamyz Waýt bize Hezekiýel kitabynyň dokuzynjy babyndaky möhürlenmäniň, Ylham kitabynyň ýedinji babynda görkezilen möhürlenme bilen birdigini habar berýär. Hudaý bir milleti onuň üçünji we dördünji neslinde höküm edýär, hem-de Hezekiýeliň dört ýigrenji zady, 1863-nji ýylda başlan pitnäniň dört neslini kesgitleýär; şol wagt Laodikeýa Adventizmi Hudaý bilen Öz halkynyň arasyndaky äht gatnaşyklarynyň nyşany hökmünde berlen Habakkugyň iki tagtasynyň galp nusgasyny girizipdi, edil gadymy Ysraýylyň başlangyjynda On Tabşyrygyň iki tagtasynyň berlşi ýaly.

Aaron’s golden calf, was a counterfeit image, the symbol of rebellion that was manifested just as God was producing the two tables that represent a genuine image of jealousy. Aaron’s golden calf typified the counterfeit 1863 chart, which had removed the “seven times,” of Leviticus twenty-six from the message along with other time-prophecies. Thus, Laodicean Adventism set up an image of jealousy in the very beginning of its history, as Aaron had done in the beginning history of ancient Israel, and as Jeroboam had done in the beginning history of the northern kingdom of Ephraim.

Harunyň altyn gölesi galp bir şekildi, Hudaýyň hakyky gabanjaňlyk şekilini aňladýan iki daşy tagtany döredip duran mahalynda ýüze çykan pitneçiligiň nyşanydy. Harunyň altyn gölesi, Lewiler 26-daky “ýedi gezek” bilen bir hatarda beýleki wagt pygamberliklerini-de habardan aýryp taşlan galp 1863-nji ýylky çyzgyny öňünden alamatlandyrýardy. Şeýlelikde, Laodikiýaly Adventizm öz taryhynyň hut başynda gabanjaňlyk şekilini dikdi; edil Harunyň gadymy Ysraýylyň başlangyç taryhynda edişi ýaly, hem-de Ýeroboamyň Efraýymyň demirgazyk patyşalygynyň başlangyç taryhynda edişi ýaly.

The “seven times,” of Leviticus twenty-six was the first prophecy of time which Miller was led to understand, and it was the first jewel of prophetic time set aside in the rebellion of 1863. 1863 marked the beginning of the covering up of the jewels of Miller’s dream and the introduction of counterfeit jewels and coins. The “seven times,” was the cornerstone that the builders rejected. In 1863 it was those who had been the builders of the Millerite temple that set aside the cornerstone of the “seven times,” but in the last days that stone is now the head of the corner. That stone represented the Rock of Ages, and it also was represented by the day which the Lord had made, for it was a symbol of the sabbath rest for the land. In 1844, Millerite Adventism rebuked Jeroboam’s false system of worship, and separated from “the assembly of mockers” who had “rejoiced” over the first disappointment.

Lewileriň ýigrimi altynjy babyndaky “ýedi wagt” Milleriň düşünmäge ugrukdyrylan wagt baradaky ilkinji pygamberlikdi we ol 1863-nji ýylyň pitnesinde bir tarapa süýşürilen pygamberlik wagtynyň ilkinji gymmatbahaly daşydy. 1863-nji ýyl Milleriň düýşündäki gymmatbahaly daşlaryň üstüni ýapmagyň hem-de galp gymmatbahaly daşlary we teňňeleri ornaşdyrmagyň başlangyjyny belläp geçdi. “Ýedi wagt” gurluşykçylaryň ret eden burç daşy boldy. 1863-nji ýylda “ýedi wagt”yň burç daşy bir tarapa süýşürilenler, Millerit ybadathanasynyň gurluşykçylary bolupdy; emma ahyrky günlerde şol daş indi burçuň baş daşy boldy. Ol daş Ebedilik Gaýasyny aňladýardy, we ol Rebbiň ýaradan güni arkaly hem aňladylypdy, çünki ol ýer üçin şenbe dynçlygynyň nyşanydy. 1844-nji ýylda Millerit Adventizmi Ýeroboamyň galp ybadat ulgamyny ýazgardy we ilkinji lapykeçlik üstünde “şatlanan” “masgaralaýjylaryň ýygnagyndan” aýryldy.

The builders were instructed to never return to “the assembly of mockers,” as the Judean prophet had been instructed to return to Jerusalem by a different path than what had led him to 1844. The path that had led him to 1844, was the path he had come out of, which was Protestantism, and in that history Protestantism had become apostate Protestantism. The builders were commanded to never return to “the assembly of mockers,” and they were instructed to not eat their food or drink their water. The builders had eaten the little book that was in the angel’s hand in 1840, and that food was sweet in their mouths.

Gurlujylara «masgaralaýanlaryň ýygnagyna» hiç haçan dolanmazlyk tabşyryldy; edil Ýahuda pygamberine-de 1844-nji ýyla getiren ýoldan başga bir ýol bilen Iýerusalime gaýdyp barmak tabşyrylyşy ýaly. Ony 1844-nji ýyla getiren ýol, onuň içinden çykyp gelen ýoludy, ýagny Protestantlykdy; we şol taryhda Protestantlyk dönük Protestantlyga öwrülipdi. Gurlujylara «masgaralaýanlaryň ýygnagyna» hiç haçan dolanmazlyk buýruldy, hem-de olara olaryň tagamyny iýmezlik we suwuny içmezlik görkezildi. Gurlujylar 1840-njy ýylda perişdäniň elinde bolan kiçi kitaby iýipdiler, we şol tagam olaryň agyzlarynda süýjüdi.

The eating and drinking of prophecy represents the methodology used to study the Bible. The Millerites were given a specific way to study God’s Word, and those rules produced a totally different biblical message than the theologians of apostate Protestantism and Catholicism produced with their corrupted methodology. The builders, who are also the Judean prophet, were not to return and eat or drink of the methodology of either apostate Protestantism or Catholicism. The Judean prophet did that very thing, thus identifying that Laodicean Adventism would do that very thing in 1863, for in 1863, they employed the theological arguments of apostate Protestantism to reject Miller’s application of the “seven times,” and thus set up Aaron’s and Jeroboam’s images of jealousy. The first generation of Laodicean Adventism had then begun.

Pygamberligi «iýmek» we «içmek» Mukaddes Kitaby öwrenmekde ulanylýan usulyýeti aňladýar. Milleritlere Hudaýyň Sözüni öwrenmegiň aýratyn bir usuly berildi, we şol kadalar olaryň bozuk usulyýeti bilen ýoldan çykan protestantizmiň hem-de katolisizmiň ylahyýatçylarynyň ortaya çykaran habaryndan bütinleý tapawutly bir Mukaddes Kitap habaryny döretdi. Gurluşykçylar, şol bir wagtda-da Ýahuda pygamberi bolup, ýoldan çykan protestantizmiň ýa-da katolisizmiň usulyýetine dolanyp baryp, ondan iýip-içmeli däldiler. Ýahuda pygamberi hut şony etdi; şeýlelikde ol 1863-nji ýylda Laodikiýa Adventizminiň-de hut şony etjekdigini görkezdi. Çünki 1863-nji ýylda olar Milleriň “ýedi wagt” baradaky ulanylyşyny ret etmek üçin ýoldan çykan protestantizmiň ylahyýat delillerini ulandylar we şeýlelikde Harunyň hem-de Ýarowgamyň göriplik şekillerini gurdular. Şeýlelik bilen, Laodikiýa Adventizminiň birinji nesli şonda başlandy.

After the prophet from Judea interacted with Jeroboam he started on his journey back to Judea, but he never made it. The prophet represents Laodicean Adventism, which, according to inspiration, arrived into the Millerite movement in 1856. Sister White never backed away from identifying Adventism as Laodicea, and there is no biblical evidence that Laodicea ever changes. There are individuals that leave their own personal Laodicean experience, but as a church Laodicea is to be spewed out of the mouth of the Lord, for Laodicea means “a people judged.” Adventism uses the definition to claim it represents the church that exists during the period of the judgment in the heavenly sanctuary. In their blindness they acknowledge the Investigative Judgment element of the meaning of Laodicea, but cannot see the Executive Judgment that is clearly represented in their name.

Ýahudadan bolan pygamber Ýerobogam bilen gatnaşyk edenden soň, Ýahuda gaýdýan ýoluna düşdi, ýöne ol hiç haçan şol ýere ýetmedi. Bu pygamber Laodikýaçy Adwentizmi aňladýar; ylhamyň görkezmegine görä, ol 1856-njy ýylda Millerçi hereketiň içine girdi. Uýam Waýt Adwentizmi Laodikýa diýip kesgitlemekden hiç wagt ýüz öwürmedi, hem-de Laodikýanyň haýsydyr bir wagtda üýtgeýändigine degişli hiç bir mukaddes Kitap subuty ýokdur. Özleriniň şahsy Laodikýa tejribesinden çykýan aýry-aýry adamlar bar, emma ybadathana hökmünde Laodikýa Rebbiň agzyndan çykarylyp taşlanmalydyr, çünki Laodikýa “höküm edilen halk” diýmegi aňladýar. Adwentizm bu kesgitlemäni gökdäki mukaddes ýerde höküm döwründe bar bolan ybadathanany aňladýandygyny öňe sürmek üçin ulanýar. Öz körlüginde olar Laodikýa adynyň manysyndaky Derňew Hökmüniň tarapyny ykrar edýärler, ýöne öz atlarynda aç-açan görkezilen Ýerine Ýetiriji Hökümi görüp bilmeýärler.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Revelation 3:14–17.

> Laodikýa ýygnagynyň perişdesine ýaz: “Amen”, ýagny ynamdar we hak şaýat, Hudaýyň ýaradylyşynyň başlangyjy şeýle diýýär: Seniň işleriňi bilýärin: sen ne sowuksyň, ne-de yssy. Kaş, sen ýa sowuk, ýa-da yssy bolanyň! Şeýlelikde, sen ilisaçardygyň üçin, ne sowuk bolanyň, ne-de yssy, Men seni agzymdan tüýkürip taşlaryn. Çünki sen: “Men baýdyryn, baýlygym artdy, hiç zada mätäç däl” diýýärsiň; emma özüňiň betbagt, rehimdarlyga mätäç, garyp, kör we ýalaňaçdigiňi bilmeýärsiň. Ylham 3:14–17.

The Judean prophet ends up buried with the false prophet who deceived him into eating his food and drinking his drink. They both end up in the same grave, and the lying prophet of Bethel (the counterfeit church), calls him brother when he dies.

Ýahuda pygamberi ahyrynda özüni aldap, onuň çöreginden iýmäge we içgisinden içmäge mejbur eden ýalançy pygamber bilen bile jaýlanýar. Olaryň ikisi-de şol bir mazarda bolýar, we Beteldäki (galp ybadathana) ýalançy pygamber, ol ölende oňa dogan diýip ýüzlenýär.

> Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. And it came to pass, as they sat at the table, that the word of the Lord came unto the prophet that brought him back: And he cried unto the man of God that came from Judah, saying, Thus saith the Lord, Forasmuch as thou hast disobeyed the mouth of the Lord, and hast not kept the commandment which the Lord thy God commanded thee, But camest back, and hast eaten bread and drunk water in the place, of the which the Lord did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers. 1 Kings 13:11–22.

> Şonda Beýtelde bir garry pygamber ýaşaýardy; onuň ogullary gelip, şol gün Beýtelde Hudaýyň adamynyň eden ähli işlerini oňa gürrüň berdiler; onuň patyşa aýdan sözlerini hem atalaryna habar berdiler. Atalary olara: «Ol haýsy ýol bilen gitdi?» diýdi. Çünki onuň ogullary Ýahudadan gelen Hudaýyň adamynyň haýsy ýol bilen gidendigini görüpdirler. Ol öz ogullaryna: «Maňa eşegi eýerläň» diýdi. Şeýlelikde olar onuň üçin eşegi eýerlediler, ol hem oňa mündi-de, Hudaýyň adamynyň yzyndan gitdi. Ony bir dub agajynyň astynda oturan ýerinde tapdy-da, oňa: «Ýahudadan gelen Hudaýyň adamy senmi?» diýdi. Ol: «Hawa, men» diýdi. Şonda ol oňa: «Meniň öýüme gel-de, çörek iý» diýdi. Ol aýtdy: «Men seniň bilen yzyna dolanyp bilmerin, seniň bilen içeri girmerin; bu ýerde seniň bilen çörek hem iýmerin, suw hem içmerin. Çünki Rebbiň sözi bilen maňa şeýle diýildi: “Ol ýerde çörek iýme, suw içme, gelen ýoluň bilen yzyna-da dolanma.”» Ol oňa: «Men hem seniň ýaly pygamberdirin; bir perişde Rebbiň sözi arkaly maňa: “Ony özüň bilen öýüňe yzyna getir, çörek iýsin, suw içsin” diýip aýtdy» diýdi. Emma ol oňa ýalan sözledi. Şeýlelikde Hudaýyň adamy onuň bilen yzyna gaýdyp geldi, onuň öýünde çörek iýdi we suw içdi. Olar saçagyň başynda oturan wagtlary, Rebbiň sözi ony yzyna getiren pygambere geldi. Ol Ýahudadan gelen Hudaýyň adamyna gygyrdy-da, şeýle diýdi: «Reb şeýle diýýär: Sen Rebbiň sözüne boýun bolmadygyň, Reb Hudaýyňyň saňa buýran emrini saklamadygyň, emma yzyna dolanyp gelip, Rebbiň saňa “Ol ýerde çörek iýme, suw içme” diýen ýerinde çörek iýip, suw içendigiň sebäpli, seniň jesediň ata-babalaryň mazaryna ýetmez». 1 Patyşalar 13:11–22.

The second angel’s message in the summer of 1844, consisted of identifying that the Protestant churches had fallen and become the daughters of Catholicism. Millerite Adventism had called men and women to leave those denominations for to stay in them meant spiritual and eternal death. The lying prophet of Bethel represents the religious system instituted in Bethel by Jeroboam. It was a system that set up an image to the beast, and the beast that was copied is the beast of Catholicism. The Protestants continued to identify themselves as Protestants, but they also continued to observe the day of the sun as the day of worship which is the mark of Catholicism’s authority.

1844-nji ýylyň tomsundaky ikinji perişdäniň habary, protestant ybadathanalarynyň ýykylanyp, katoliklikiň gyzlaryna öwrülendigini aýan etmekden ybaratdy. Millerçi Adventizm erkekleri we aýallary şol denominasiýalary terk etmäge çagyrdy, çünki olaryň içinde galmak ruhy we ebedi ölüm diýmekdi. Beýteldäki ýalançy pygamber Ýerobogam tarapyndan Beýtelde döredilen dini ulgamy aňladýar. Ol ýyrtyja haýwanyň keşbini guran bir ulgamdy, göçürilip alnan şol ýyrtyja haýwan bolsa katoliklikiň ýyrtyja haýwanydyr. Protestantlar özlerini protestantlar hökmünde atlandyrmagyny dowam etdirdiler, emma olar ybadat güni hökmünde güneşiň gününi hem berjaý etmegini dowam etdirdiler; bu bolsa katoliklikiň ygtyýarynyň nyşanydyr.

The Protestants claim to be Protestants, though the only definition of Protestant is to protest Rome, and in so doing their profession is an image of the Roman church, for she professes to be a Christian institution, though she has no biblical justification for the claim. Her claim is based upon the empty authority of tradition and custom, which is the same false authority Protestantism employs as they claim to be Protestants. It is the same logic that had blinded Seventh-day Adventists to believe that as Laodiceans, they are still in a secure covenant relationship. It is the same false authority that ancient Israel proclaimed when they stated, “The temple of the Lord, the temple of the Lord are we.”

Protestantlar özlerini Protestantlyr diýip atlandyrýarlar, emma Protestantlygyň ýeke-täk kesgitlemesi Rime garşy çykyş etmekdir, şonuň üçin olaryň ynanýandyklaryny yglan etmegi Rim ybadathanasynyň keşbidir; sebäbi ol hem özüni hristian edarasy diýip yglan edýär, ýöne bu talap üçin onuň Bibliýa esasly hiç hili delili ýokdur. Onuň talaby däp-dessuryň we adatlaryň boş ygtyýaryna esaslanýar; bu bolsa Protestantizmiň özlerini Protestant diýip hasaplaýarkalar ulanýan şol bir ýalan ygtyýarydyr. Bu, Ýedinji Günüň Adwentistlerini Laodikialylar hökmünde henizem ygtybarly äht gatnaşyklarynyň içinde durýandyklaryna ynanmaga kör eden şol bir mantykdyr. Bu, gadymy Ysraýylyň: “Rebbiň ybadathanasy, Rebbiň ybadathanasy bizdiris” diýip yglan eden şol bir ýalan ygtyýarydyr.

> “The warning was not heeded by the Jewish people. They forgot God, and lost sight of their high privilege as His representatives. The blessings they had received brought no blessing to the world. All their advantages were appropriated for their own glorification. They robbed God of the service He required of them, and they robbed their fellow men of religious guidance and a holy example. Like the inhabitants of the antediluvian world, they followed out every imagination of their evil hearts. Thus they made sacred things appear a farce, saying, ‘The temple of the Lord, the temple of the Lord, are these’ (Jeremiah 7:4), while at the same time they were misrepresenting God’s character, dishonoring His name, and polluting His sanctuary.

> Duýduryş ýewreý halky tarapyndan diňlenilmedi. Olar Hudaýy unutdylar we Öz wekilleri hökmünde özleriniň beýik artykmaçlygyny gözden ýitirdiler. Alan bereketleri dünýä üçin hiç hili bereket getirmedi. Olaryň ähli artykmaçlyklary diňe özlerini şöhratlandyrmak üçin ulanyldy. Olar Hudaýdan Özlerinden talap eden gullugy ogurladylar, şeýle hem öz ýakyn adamlaryndan dini ýol-ýörelgäni we mukaddes göreldäni ogurladylar. Topandan öňki dünýäniň ýaşaýjylary ýaly, olar özleriniň erbet ýürekleriniň her bir hyýalynyň yzyna düşdüler. Şeýlelikde, olar mukaddes zatlary masgaraçylyga öwürdiler we: «Rebbiň ybadathanasy, Rebbiň ybadathanasy, şudur» diýdiler (Ýermeýa 7:4), şol bir wagtyň özünde bolsa Hudaýyň häsiýetini ýoýup görkezýärdiler, Onuň adyny masgaralaýardylar we Onuň mukaddes mekanyny hapalaýardylar.

> “The husbandmen who had been placed in charge of the Lord’s vineyard were untrue to their trust. The priests and teachers were not faithful instructors of the people. They did not keep before them the goodness and mercy of God and His claim to their love and service. These husbandmen sought their own glory. They desired to appropriate the fruits of the vineyard. It was their study to attract attention and homage to themselves.” Christ’s Object Lessons, 292.

> “Rebbiň üzümçiligine gözegçilik etmek üçin bellenen bagbanlar özlerine ynanylan ygtybara wepaly bolmadylar. Ruhanylar hem-de mugallymlar halka wepaly terbiýeçiler däldiler. Olar Hudaýyň ýagşylygyny we rehimdarlygyny, şeýle hem olaryň söýgüsine we hyzmatyna bolan hukugyny halkyň öňünde saklamadylar. Bu bagbanlar öz şöhratlaryny agtardylar. Olar üzümçiligiň miwelerini özlerine almak islediler. Olaryň hemişelik aladasy ünsüň we tagzymy özlerine çekmekdi.” Christ’s Object Lessons, 292.

In 1863 the movement of the Millerites ended, but it had ceased to be a movement of Philadelphians in 1856. The rejection of the message of Moses (the “seven times”), that was presented by Elijah (William Miller) was rejected, and the rejection was based upon the methodology of the lying prophet of Bethel. 1863 was the end of sixty-five years that had began in 1798, and was the end of the prophecy of Isaiah chapter seven.

1863-nji ýylda Milleritleriň hereketi tamamlandy, emma ol 1856-njy ýylda Filadelfiýalylaryň hereketi bolmagyny bes edipdi. Musa tarapyndan getirilen habaryň (“ýedi wagt”) Ylýas (William Miller) tarapyndan hödürleneni ret edildi, we bu ret Beteldäki ýalan pygamberiň usulyýetine esaslandy. 1863-nji ýyl 1798-nji ýylda başlanan altmyş bäş ýylyň soňy bolup, Işaýa kitabynyň ýedinji babyndaky pygamberligiň hem soňy boldy.

> And it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, that Rezin the king of Syria, and Pekah the son of Remaliah, king of Israel, went up toward Jerusalem to war against it, but could not prevail against it. And it was told the house of David, saying, Syria is confederate with Ephraim. And his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind. Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field; And say unto him, Take heed, and be quiet; fear not, neither be fainthearted for the two tails of these smoking firebrands, for the fierce anger of Rezin with Syria, and of the son of Remaliah. Because Syria, Ephraim, and the son of Remaliah, have taken evil counsel against thee, saying, Let us go up against Judah, and vex it, and let us make a breach therein for us, and set a king in the midst of it, even the son of Tabeal: Thus saith the Lord God, It shall not stand, neither shall it come to pass. For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:1–9.

> Ýahudanyň patyşasy Uzziýanyň ogly Ýotamyň ogly Ahazyň günlerinde şeýle boldy: Siriýanyň patyşasy Rezin bilen Ysraýylyň patyşasy Remalýanyň ogly Pekah Iýerusalime garşy söweşmek üçin çykdylar, emma ony ýeňip bilmediler. Dawudyň öýüne: «Siriýa Efraýym bilen birleşdi» diýip habar ýetirildi. Şonda onuň ýüregi hem-de halkynyň ýüregi, ýeliň öňünde tokaýyň agaçlarynyň sarsyşy ýaly, sarsdy. Şonda Reb Işaýa şeýle diýdi: «Sen we ogluň Şearýaşub Ahazy garşy almak üçin indi çyk; ýokarky howdanyň suw geçirijisiniň ujunda, kir ýuwujynyň meýdanyna barýan ýoluň boýunda onuň bilen duşuş. Oňa şeýle diý: Ägä bol, asudalyk sakla; gorkma, ýüregiň düşmesin, sebäbi bu iki tüsse çykarýan odun parçasynyň galyndysyndan, ýagny Reziniň we Siriýanyň hem-de Remalýanyň oglunyň gazaply gaharyndan gorkma. Çünki Siriýa, Efraýym we Remalýanyň ogly saňa garşy erbet maslahat gurup: “Geliň, Ýahuda garşy çykalyň, ony howsala salalyň, onuň içinde özümiz üçin ýol açaýalyň-da, onuň ortasynda Tabealyň ogluny patyşa edip goýalyň” diýdiler». Reb Hudaý şeýle diýýär: «Bu durmaz, bu amala aşmaz. Çünki Siriýanyň başy Damaskdyr, Damaskyň başy bolsa Rezindir; altmyş bäş ýylyň içinde Efraýym döwlüp, halk bolmagyny bes eder. Efraýymyň başy Samariýadyr, Samariýanyň başy bolsa Remalýanyň ogludyr. Eger iman etmeseňiz, berk durup bilmersiňiz». Işaýa 7:1–9.

The sixty-five-year prophecy of verse eight, identifies that “within” the period of sixty-five years the northern kingdom of the ten tribes would be taken into captivity. The vision was recorded in the year 742 BC, and nineteen years later in 723 BC, Ephraim was scattered and taken into captivity by the Assyrians. In 677 BC, at the end of the sixty-five years king Manasseh was captured and carried into Babylon. The starting point in 742 BC, marks a civil war between the northern kingdom and the southern kingdoms of Israel, just as 1863, marks the very center of the Civil War in the United States between the North and South. The prophecy was proclaimed by Isaiah in the literal glorious land (Judah), and the prophecy of 1863 was fulfilled in the spiritual glorious land (the United States).

Sekizinji aýadyň altmyş bäş ýyllyk pygamberligi, altmyş bäş ýyllyk möhletiň “içinde” on taýpaly demirgazyk patyşalygynyň sürgüne alnyp gidiljekdigini görkezýär. Görnüş miladydan öňki 742-nji ýylda ýazga geçirildi, we on dokuz ýyl soň, miladydan öňki 723-nji ýylda, Efraýym dargadyldy hem-de Aşurlular tarapyndan sürgüne alnyp gidildi. Miladydan öňki 677-nji ýylda, altmyş bäş ýylyň ahyrynda, patyşa Manaşi tutuldy we Wawilona äkidildi. Miladydan öňki 742-nji ýyldaky başlangyç nokady, edil Amerikanyň Birleşen Ştatlarynda Demirgazyk bilen Günortanyň arasynda bolan Graždan urşunyň hut ortasyny belleýän 1863-nji ýyl ýaly, Ysraýylyň demirgazyk patyşalygy bilen günorta patyşalygynyň arasyndaky raýat urşuny belleýär. Pygamberlik Işaýa tarapyndan göni manydaky şöhratly ýurtda (Ýahuda) yglan edildi, 1863-nji ýylyň pygamberligi bolsa ruhy şöhratly ýurtda (Amerikanyň Birleşen Ştatlarynda) berjaý boldy.

There are three waymarks within the sixty-five-year prophecy. The civil war of 742 BC, is followed in nineteen years by the scattering of the northern kingdom, in 723 BC. At the end of the sixty-five years the southern kingdom was scattered. The prophecy, including its beginning and ending, represents both “indignations” of God against the northern and southern kingdoms, and those two indignations are preceded by nineteen years at their starting points, and then followed by another nineteen years that follow their fulfillments.

Altmış bäş ýyllyk pygamberlikde üç sany bellikli döwür bar. B.e. öň 742-nji ýyldaky raýat urşundan soň, on dokuz ýyl geçenden soň, b.e. öň 723-nji ýylda demirgazyk patyşalygy dargadyldy. Altmış bäş ýylyň ahyrynda günorta patyşalyk hem dargadyldy. Pygamberlik, onuň başlangyjyny we soňuny hem öz içine almak bilen, Hudaýyň demirgazyk we günorta patyşalyklara garşy bolan iki “gazabyny” aňladýar; şol iki gazabyň başlangyç nokatlarynyň öň ýanynda on dokuz ýyl bar, soňra bolsa olaryň amal bolmagynyň yz ýanyndan gelýän ýene bir on dokuz ýyl bar.

The entire chiastic structure identifies a period of civil war between north and south that marks the beginning and ending. In the midst of the beginning and ending the two antagonists of the civil war were both carried into slavery, and in the sixty-five years that they are gathered out of their mutually scattered condition of slavery into one nation, they arrive at 1863, which is the date of the Emancipation Proclamation that freed the slaves. The prophecy of a civil war in literal Judah concludes at the civil war in spiritual Judah, for Jesus always illustrates the end of a thing, with the beginning of a thing, for He is Alpha and Omega.

Bütin hiazmatik gurluş demirgazyk bilen günortanyň arasynda bolan raýat urşy döwrüni görkezýär; bu döwür hem başlangyjy, hem-de soňuny alamatlandyrýar. Başlangyjyň we soňunyň ortasynda raýat urşunyň iki garşydaşy hem gulçulyga äkidildi, we olaryň gulçulykdaky özara pytraňňy ýagdaýyndan çykarylyp, altmyş bäş ýylyň dowamynda bir millete jemlenişlerinde, olar gullary azat eden Azatlyk Jarnamasynyň çykan senesi bolan 1863-nji ýyla gelip ýetýärler. Göni manydaky Ýahudada bolan raýat urşy baradaky pygamberlik ruhy Ýahudadaky raýat urşy bilen tamamlanýar, çünki Isa hemişe bir zadyň ahyryny şol bir zadyň başlangyjy arkaly görkezýär; sebäbi Ol Alfa we Omegadyr.

The history of 1863 was represented by the history of 742 BC, when the prophet Isaiah, along with his son, delivered a message to the wicked king of Judah (Ahaz). 742 BC in the passage is represented by the testimony of king Ahaz, who was king of Judah and who had shut down God’s sanctuary service and had his high priest erect a model of a Syrian temple in the very precincts of God’s earthly sanctuary.

1863-nji ýylyň taryhy, pygamber Işaýanyň öz ogly bilen bilelikde Ýahudanyň zalym patyşasy Ahaza ýüzlenip habar getiren b.e.ö. 742-nji ýylyň taryhy arkaly şekillendirildi. Bu parçadaky b.e.ö. 742-nji ýyl, Ýahudanyň patyşasy bolan Ahazyň şaýatlygy arkaly görkezilýär; ol Hudaýyň mukaddeshanasyndaky gullugy ýapypdy we baş ruhanysyna Hudaýyň ýer ýüzündäki mukaddeshanasynyň hut howlusynda Siriýa ybadathanasynyň nusgasyny gurdurypdy.

In the history of wicked king Ahaz (marked as 742 BC by the prophecy of Isaiah), the leader of Jerusalem introduced the worship of paganism (Catholicism) into God’s church, just as Laodicean Adventism returned to the methodology of apostate Protestantism to discard the message of Moses that had been delivered by Elijah. In 742 BC, Isaiah confronted the wicked king of Judah at the end of the conduit of the upper pool, by the fuller’s field, and he brought his son with him when he did. His son’s name was a sign, and when the prophet from Judah confronted king Jeroboam, he also gave him a sign.

Zalym patyşa Ahazyň döwrüniň taryhynda (Işaýanyň pygamberligi tarapyndan miladydan öň 742-nji ýyl hökmünde bellenen wagtda) Iýerusalimiň ýolbaşçysy butparazlygyň (Katolisizmiň) ybadatyny Hudaýyň ybadathanasy bolan ýygnagyna girizdi; edil şonuň ýaly-da, Laodikiýaly Adventizm Ilýasyň üsti bilen getirilip berlen Musanyň habaryny ret etmek üçin dinden çykan protestantizmiň usulyna gaýdyp bardy. Miladydan öň 742-nji ýylda Işaýa Ýahudanyň zalym patyşasy bilen ýokarky howdanyň akabasynyň ahyrynda, kir ýuwujynyň meýdanynyň ýanynda ýüzbe-ýüz boldy, we ol muny edende ogluny-da özi bilen alyp bardy. Onuň oglunyň ady bir alamatdy, we Ýahudadan gelen pygamber patyşa Ýerobogam bilen ýüzbe-ýüz bolanda, oňa-da bir alamat berdi.

> Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:18.

> Ine, men we Rebbiň maňa beren çagalarym Ysraýylda alamatlar we gudratlar üçin niýetlenendir; bular Sion dagynda mesgen tutýan Hökmürowan Reb tarapyndan berilendir. Işaýa 8:18.

The name of Isaiah’s son “Shearjashub,” means “a remnant shall return.” Those that “return” who make up the remnant, are those who wait for the Lord during the tarrying time.

Işaýanyň oglunyň ady bolan “Şearýaşub” “galyndy gaýdyp geler” diýmegi aňladýar. Galyndyny düzýän, “gaýdyp gelýänler” diýlenler, gijä galma döwründe Rebbe garaşýanlardyr.

> And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:17, 18.

> Men ýüzüni Ýakubyň öýünden gizleýän Rebbe garaşaryn, Oňa umyt baglaryn. Ine, men we Rebbiň maňa beren çagalary Ysraýylda nyşanlar hem täsinlikler üçin Hökümdar Rebbiň öňünde durýarys; Ol Sion dagynda ýaşaýar. Işaýa 8:17, 18.

When Isaiah interacts with wicked king Ahaz in 742 BC, he represents those who have “waited,” for all the prophets are speaking of the last days, and those who “wait” in the last days are those who have suffered the first disappointment. Jeremiah thought God had lied, and withheld the rain, and Isaiah thinks God has hidden “his face from the house of Jacob,” but Isaiah determines that he will wait, and look for the Lord, which represents the “wise” during the tarrying time of the vision. Those that did return and separate the precious from the vile, who were to become God’s mouthpiece were sealed, and therefore contrasted with those who receive the mark of the beast.

Işaýa biziň eýýamymyzdan öňki 742-nji ýylda erbet patyşa Ahaz bilen gatnaşyk saklanda, ol “garaşanlary” wekilçilik edýär; çünki ähli pygamberler ahyrzamanyň günleri barada sözleýärler, ahyrzamanyň günlerinde “garaşýanlar” bolsa ilkinji lapykeçligi başdan geçirenlerdir. Ýermeýa Hudaýyň ýalan aýdandygyny we ýagşyrymy saklandygyny pikir etdi, Işaýa bolsa Hudaýyň “Öz ýüzüni Ýakubyň öýünden gizländigini” pikir edýär; emma Işaýa garaşjakdygyna hem-de Rebbe göz dikerine karar berýär, bu bolsa görnüşiň gijikme döwründäki “parasatlalary” wekilçilik edýär. Gaýdyp gelip, gymmatlyny bihaýadan aýyranlar, Hudaýyň agzy bolmaly bolanlar möhürlendiler; şonuň üçin hem olar wagşy haýwanyň nyşanyny alýanlar bilen gapma-garşy goýulýarlar.

> And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them. Isaiah 8:16–20.

> Olaryň köpüsi büdreýer, ýykylar, döwler, duzaga düşer we tutulyp äkidiler. Şaýatlygy daň, kanuny şägirtlerimiň arasynda möhürle. Rebbiň Ýakubyň öýünden ýüzüni gizlemegine garamazdan, Men Oňa garaşaryn; Men Oňa umyt baglaryn. Ine, men we Rebbiň maňa beren çagalary Ysraýylda Hökmürowan Reb tarapyndan alamatlar we mugjyzalar üçindir; Ol Siýon dagynda mesgen tutandyr. Olar size: «Tanyş ruhlylara, pyşyrdap gepläp, hümürdäp jady edýänlere ýüz tutuň» diýenlerinde, halk öz Hudasyna ýüz tutmaly dälmi? Diriler üçin ölülere ýüz tutulmalymy? Kanuna we şaýatlyga ýüz tutuň! Eger olar bu söze görä gürlemeseler, munuň sebäbi olarda nur ýokdugydyr. Işaýa 8:16–20.

We will continue this study in the next article.

Biz bu gözlegi indiki makalada dowam etdireris.

> “These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

> “Bular Uayt uýanyň sözleri däl, eýsem Rebbiň sözleridir, Onuň habarçysy bolsa olary size ýetirmegim üçin maňa berdi. Hudaý sizi mundan beýläk Onuň bilen garşylykly maksatlarda işlemän goýmaga çagyrýar. Özlerini hristian diýip yglan edýän, emma Şeýtanyň häsiýetlerini ýüze çykarýan, ruhda, sözde we amalda hakykatyň öňe gitmegine garşy durýan hem-de, gürrüňsiz, Şeýtanyň olary alyp barýan ýoluny yzarlýan adamlar barada köp görkezme berildi. Olar ýürekleriniň gatydygy sebäpli özlerine asla degişli bolmadyk we ulanmazlyklary gerek bolan häkimiýeti ellerine aldylar. Beýik Mugallym şeýle diýýär: ‘Men agdararyn, agdararyn, agdararyn.’ Adamlar Battle Creekde: ‘Biz Rebbiň ybadathanasydyrys, Rebbiň ybadathanasydyrys’ diýýärler, emma olar adaty otdan peýdalanýarlar. Olaryň ýürekleri Hudaýyň merhemeti bilen ýumşadylan we boýun egdirilen däldir.” Manuscript Releases, 13-nji tom, 222.

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