Article

# Elijah - Number Five

Ylýas — Bäşinji San

Prophetic Silence

Pygamberlik Dymyşlygy

Author

Jeff Pippenger

Published

October 3, 2023

Formats

PDF
Word
Song MP3

When Elijah had Ahab summon all Israel to Carmel it prefigured God bringing the church out of the Dark Ages in 1798 after three and a half years of persecution and leading them to 1844 and thereafter to 1863. Those three dates are the final three waymarks of the structure of the “seven times” as set forth by Isaiah in chapter seven.

Eliýas Ahaba tutuş Ysraýyly Karmel dagyna ýygnamagy buýranda, bu Hudaýyň 1798-nji ýylda üç ýarym ýyllyk yzarlamadan soň ybadathanany Garaňky Asyrlardan çykaryp, olary 1844-nji ýyla, ondan soňra bolsa 1863-nji ýyla alyp barşynyň öňden nyşanlanyşydy. Şol üç sene Işaýanyň ýedinji babynda beýan edilişi ýaly, “ýedi wagt” gurluşynyň iň soňky üç ýolgörkezijisidir.

The same history of 1798, 1844 and 1863 was also typified when Moses led the children of Israel out of the slavery of Egypt unto Mount Sinai. The history of the first and second angels represent the Millerite movement which began at the time of the end in 1798 and continued until the movement became a church in 1863. Elijah and Moses are the two primary witnesses of the Millerite history, and they are the two primary witnesses in the book of Revelation during the history of the third angel.

1798, 1844 we 1863-nji ýyllaryň şol bir taryhy Musa Ysraýyl ogullaryny Müsür gulçulygyndan çykaryp, Sina dagyna alyp baranda hem nusgalandyryldy. Birinji we ikinji perişdeleriň taryhy, 1798-nji ýylda ahyrzamanyň wagtynda başlan we 1863-nji ýylda şol hereket ybadathana öwrülýänçä dowam eden Millerit hereketini aňladýar. Ylýas bilen Musa Millerit taryhynyň iki esasy şaýadydyrlar, we olar üçünji perişdäniň taryhy döwründe Ylham kitabyndaky hem iki esasy şaýatdyrlar.

The Millerite movement marks the beginning of the everlasting gospel of Revelation fourteen and Future for America marks the ending. Between the beginning movement of the Millerites and the ending movement, we find the Seventh-day Adventist church. According to Adventist church historians in 1856, the remnant of the Millerite movement entered into the Laodicean condition, thus ending the Philadelphian period that represented 1798 through 1856.

Milleritler hereketi Ylham kitaby on dördüň baky Hoş Habarynyň başlangyjyny alamatlandyrýar, Future for America bolsa onuň ahyryny alamatlandyrýar. Milleritleriň başlangyç hereketi bilen ahyrky hereketiň arasynda biz Ýedinji gün Adventistler ybadathanasyny görýäris. Adventist ybadathanasynyň taryhçylaryna görä, 1856-njy ýylda Milleritler hereketiniň galyndysy Laodikýa ýagdaýyna girdi, şeýlelikde 1798-den 1856-njy ýyla çenli döwri aňladan Filadelfiýa döwri tamamlandy.

In the previous article we demonstrated that inspiration aligned the disappointment of the Red Sea crossing with the great disappointment of 1844. At that point the test of the Sabbath as represented by the manna arrived in the history of Moses. At the same prophetic point, the light that came from the Most Holy Place began a process of testing and purification starting with the Sabbath, for those who had crossed the sea and entered by faith into the Most Holy Place. The testing process that preceded 1844 began in Moses’ history at his birth and for the Millerites in 1798 with the increase of knowledge that Daniel identified would produce a three-step testing process that led to judgment.

Öňki makalada ylhamyň Gyzyl deňziň üstünden geçişdäki lapykeçligi 1844-nji ýylyň beýik lapykeçligi bilen sazlaşdyrandygyny görkezdik. Şol pursatda, manna arkaly şekillendirilen Sabat synagy Musanyň taryhynda geldi. Şol bir pygamberlik nokadynda, Iň Mukaddes Ýerden gelen yşyk, deňizden geçip, iman arkaly Iň Mukaddes Ýere girenler üçin, Sabatdan başlap, synag we päkleniş işini başlady. 1844-den öň bolan synag işi Musanyň taryhynda onuň dogluşyndan başlapdy, Milleritler üçin bolsa, Daniýeliň kesgitlän we hökme alyp barýan üç basgançakly synag işini döretjek bilim artmagy bilen 1798-nji ýylda başlapdy.

> 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.

> Köpler arassalanyp, ak bolarlar hem synalyp görünerler; emma erbetler erbetlik ederler; erbetleriň hiç biri düşünmez; emma paýhaslylar düşünerler. Daniel 12:10.

The opening of the judgment on October 22, 1844 was typified by the judgment of Pharaoh beginning with the firstborn of Egypt and ending in the waters of the Red Sea. Once the wise entered into the Most Holy Place by faith, or crossed through the Red Sea, the testing process that had begun at the time of the end in 1798 continued on beyond 1844. In the history of Moses, it was represented by ten tests, which Israel failed at every step. The last of the ten tests was when the twelve spies searched out the Promised Land. The first test in Moses’ history was the manna test that represents the Sabbath, and for the Millerites the Sabbath was identified as the first test after October 22, 1844. The first test being the Sabbath in both parallel histories, the following nine tests in the history of Moses identifies that post-1844, there would be a series of tests that would lead to the entrance of either the Promised Land or the wilderness of death. 1863 represents the final test for the Millerite movement. We will begin this consideration when the twelve spies return with their reports of the Promised Land.

1844-nji ýylyň 22-nji oktýabrynda höküm işiniň açylmagy, Müsüriň ilkinji doglanlaryndan başlanıp Gyzyl deňziň suwlarynda tamamlanan Fyrownyň hökmi arkaly öňünden şekillendirilipdi. Akyllylar iman arkaly Iň Mukaddes ýere girenlerinden soň, ýa-da Gyzyl deňzinden geçip ötenden soň, 1798-nji ýylda ahyrzamanyň wagtynda başlanan synag işi 1844-nji ýyldan hem aňry dowam etdi. Musanyň taryhynda bu, Ysraýylyň her ädimde şowsuzlyga uçran on synagy arkaly görkezilipdi. Şol on synagyň soňkusy on iki içalynyň Wada berlen ýurdy derläp görmegi boldy. Musanyň taryhyndaky ilkinji synag Sabat güni aňladýan manna synagydy, Milleritler üçin bolsa Sabat güni 1844-nji ýylyň 22-nji oktýabryndan soňky ilkinji synag hökmünde kesgitlenildi. Iki utgaşykly taryhda-da ilkinji synagyň Sabat güni bolmagy, Musanyň taryhyndaky yzky dokuz synagyň 1844-nji ýyldan soň, Wada berlen ýurda ýa-da ölüm çölüne girilmegine alyp barjak synaglaryň bir toparynyň boljakdygyny görkezýär. 1863-nji ýyl Millerit hereketi üçin ahyrky synagy aňladýar. Biz bu garamaga on iki içalynyň Wada berlen ýurt baradaky habarlary bilen dolanýan pursadyndan başlarys.

> And they returned from searching of the land after forty days. And they went and came to Moses, and to Aaron, and to all the congregation of the children of Israel, unto the wilderness of Paran, to Kadesh; and brought back word unto them, and unto all the congregation, and showed them the fruit of the land. And they told him, and said, We came unto the land whither thou sentest us, and surely it floweth with milk and honey; and this is the fruit of it. Nevertheless the people be strong that dwell in the land, and the cities are walled, and very great: and moreover we saw the children of Anak there. The Amalekites dwell in the land of the south: and the Hittites, and the Jebusites, and the Amorites, dwell in the mountains: and the Canaanites dwell by the sea, and by the coast of Jordan. And Caleb stilled the people before Moses, and said, Let us go up at once, and possess it; for we are well able to overcome it. But the men that went up with him said, We be not able to go up against the people; for they are stronger than we. And they brought up an evil report of the land which they had searched unto the children of Israel, saying, The land, through which we have gone to search it, is a land that eateth up the inhabitants thereof; and all the people that we saw in it are men of a great stature. And there we saw the giants, the sons of Anak, which come of the giants: and we were in our own sight as grasshoppers, and so we were in their sight. Numbers 13:25–33.

> Olar kyrk gün geçenden soň ýurdy barlap gelmekden gaýdyp geldiler. Olar Paran çölüne, Kadeşe gelip, Musa, Harun we Ysraýyl ogullarynyň bütin ýygnagynyň ýanyna bardylar; olara hem-de bütin ýygnaga habar ýetirdiler we ýurduň miwesini görkezdiler. Oňa habar berip şeýle diýdiler: “Sen bizi iberen ýeriňe bardyk; hakykatdan-da ol süýt we bal akýan ýurtdur; onuň miwesi hem budur. Şeýle-de bolsa, ol ýurtda ýaşaýan halk güýçlidir, şäherleri berk gala bilen gurşalan we juda uludyr; üstesine-de, biz ol ýerde Anagyň ogullaryny gördük. Amalekliler günorta ülkede ýaşaýarlar; Hetler, Ýebusiler we Amoriler daglykda ýaşaýarlar; Kenganlar bolsa deňziň boýunda we Iordan derýasynyň kenarynda ýaşaýarlar.” Şeýlede Kaleb Musanyň öňünde halky köşeşdirip: “Derrew gidip, ony eýeläp alalyň; çünki biz ony ýeňmäge doly ukyplydyrys” diýdi. Emma onuň bilen giden adamlar: “Biz ol halka garşy çykyp bilmeris; çünki olar bizden güýçlüdir” diýdiler. Şeýlelikde, olar barlan ýurdy barada Ysraýyl ogullaryna ýaramaz habar ýaýradyp: “Biziň ony barlap geçen ýurdumyz öz ýaşaýjylaryny iýip goýýan ýurtdur; onuň içinde gören adamlarymyzyň hemmesi örän uz boýly adamlardyr. Biz ol ýerde ägirtleri, ýagny ägirtlerden gelip çykan Anagyň ogullaryny gördük; öz gözümizde çekirtge ýalydyk, olaryň gözünde-de şeýledik” diýdiler. Sanlar 13:25–33.

This passage from Numbers has some very important truths to take note of, that might be easily overlooked when not considering the history represented therein as typifying the Millerite movement. One point is that the rebels with the “evil report” were failing their tenth and final test, and at that final test two classes of people were manifested. The two classes which have been developing through the history of the previous nine tests manifested their characters based upon which “report” they choose to accept. In 1863, Millerite Adventism rejected Moses’ report as represented by the prophecy of slavery in Leviticus twenty-six. The report presented by Joshua and Caleb was simply the repetition of God’s “report” throughout the history of their deliverance from slavery. From the birth of Moses onward, God had promised that He would take them out of slavery and into the land that had been promised to Abraham centuries before. Joshua and Caleb represent those who stood upon the foundational report, the other ten spies rejected that God had actually given that report.

Sanlar kitabynyň bu parçasynda üns berilmeli örän möhüm hakykatlar bar; eger onda beýan edilýän taryh Millerit hereketiniň nyşanlaýyn beýany hökmünde göz öňünde tutulmasa, olar aňsatlyk bilen gözden salnyp bilner. Şeýle hakykatlardan biri şudur: “erbet habarly” pitneçiler özleriniň onunjy we soňky synagynda şowsuzlyga uçraýardylar, we şol soňky synagda adamlaryň iki topary aýan boldy. Öňki dokuz synagyň taryhynyň dowamynda kemala gelip baran şol iki topar, haýsy “habary” kabul etmegi saýlap alandyklaryna görä, öz häsiýetlerini ýüze çykardy. 1863-nji ýylda Millerit adventizmi Lawililer kitabyndaky ýigrimi altynjy bapda görkezilen gulçulyk baradaky pygamberlikde şöhlelenýän Musa pygamberiň habaryny ret etdi. Ýuşa bilen Kaleb tarapyndan hödürlenen habar bolsa, olaryň gulçulykdan halas edilmeginiň bütin taryhynyň dowamynda Hudaýyň beren “habarynyň” ýönekeý gaýtalanmasydy. Musa pygamberiň dogluşyndan başlap, Hudaý olary gulçulykdan çykaryp, ýüzlerçe ýyl öň Ybraýyma wada edilen ýurda getirjekdigini wada beripdi. Ýuşa bilen Kaleb esas goýujy habaryň üstünde duranlary aňladýar; galan on içaly bolsa, Hudaýyň hakykatdan-da şol habary berendigini ret etdi.

> And all the congregation lifted up their voice, and cried; and the people wept that night. And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness! And wherefore hath the Lord brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt? And they said one to another, Let us make a captain, and let us return into Egypt. Numbers 14:1–4.

> Soň bütin jemagat seslerini göterip gygyrdy; halk şol gije aglady. Ysraýyl ogullarynyň hemmesi Musa bilen Harunyň garşysyna zeýrendiler; bütin jemagat olara şeýle diýdi: «Kaşgala, Müsür ýurdumyzda ölen bolsadyk! Ýa-da kaşgala, şu çölde ölen bolsadyk! Reb näme üçin bizi bu ýurda getirdi? Gylyçdan heläk bolmagymyz, aýallarymyzyň we çagalarymyzyň olja bolmagy üçinmi? Müsüre dolanyp gitmegimiz biziň üçin has gowy bolmazmy?» Olar biri-birine: «Geliň, özümize bir ýolbaşçy saýlalyň-da, Müsüre dolanyp gideliň» diýdiler. Sanlar 14:1–4.

When in 1863 James White wrote an article in the Review and Herald rejecting Miller’s understanding of the “seven times” and in the same year Uriah Smith published the counterfeit chart that was void of any reference to the “seven times” of Leviticus, both White and Smith set aside the work of William Miller and employed the biblical methodology of apostate Protestantism. The methodology of apostates who they had recently identified as the “daughters of Babylon,” was employed as the argument to reject the message of Miller that had been directed by the angel Gabriel. At the tenth test for ancient Israel they directly said, “Let us make a captain, and let us return to Egypt.” The failure at the tenth and final test is based upon a rejection of the “report” that was consistent with the report from the beginning, and a desire to return to the slavery of Egypt. When Jeremiah symbolically represented those who had been disappointed at the failed prediction of 1843, God specifically called him to return to God and his previous fervor for the message, but also commanded him to never return to those who had been identified as the daughters of Babylon.

1863-nji ýylda Jeýms Waýt Review and Herald neşirinde Milleriň “ýedi wagt” baradaky düşünjesini ret edýän makala ýazanda, şol ýylyň özünde hem Uriýa Smit Leýwiler kitabyndaky “ýedi wagt” barada hiç hili salgylanmasy bolmadyk galp çyzgyny çap edende, Waýt bilen Smitiň ikisi-de Uilýam Milleriň işini bir gyra süýşürip, imandan dänmiş protestantçylygyň Mukaddes Kitaba daýanýan usulyny ulandylar. Olar tarapyndan ýaňy-ýakynda “Wawilonyň gyzlary” diýip kesgitlenen imandan dänmişleriň usuly, Jebraýyl perişde tarapyndan ugrukdyrylan Milleriň habaryny ret etmek üçin delil hökmünde ulanyldy. Gadymy Ysraýyl üçin onunjy synagda olar gönüden-göni: “Geliň, özümize bir ýolbaşçy belläliň-de, Müsüre gaýdalyň” diýdiler. Onunjy we soňky synagdaky şowsuzlyk başyndan bäri şol bir häsiýetdäki “habary” ret etmäge hem-de Müsüriň gulçulygyna dolanmak islegine esaslanýardy. Ýermeýa 1843-nji ýylyň başa barmadyk çaklamasy sebäpli lapykeç bolanlary simwolik taýdan aňladanda, Hudaý ony aýratynlykda Hudaýa we habara bolan öňki yhlasyňa gaýdyp gelmäge çagyrdy, emma şol bir wagtyň özünde “Wawilonyň gyzlary” diýlip tanalanlara hiç haçan dolanmazlygy hem buýurdy.

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.

> Şonuň üçin Reb şeýle diýýär: eger sen dolansaň, Men seni yzyna getirerim, sen hem Meniň öňümde durarsyň; eger gymmatlyny bihaýadan aýryp çykarsaň, sen Meniň agzym ýaly bolarsyň; goý, olar saňa dolansynlar, emma sen olara dolanma. Ýermeýa 15:19.

In 1863, James White and Uriah Smith appointed a new captain to lead them back to where they had been commanded not to go. Joshua and Caleb represent those who desired to go forward, White and Smith represent those who desired to go back.

1863-nji ýylda Jeýms Waýt bilen Uriýa Smit özlerine gitmezlik buýrulan ýere yzlaryna alyp barmak üçin täze bir ýolbaşçy bellediler. Ýeşuwa bilen Kaleb öňe gitmegi islänleri aňladýar, Waýt bilen Smit bolsa yzyna dolanmagy islänleri aňladýar.

Another point that needs to be marked in the passage from the passage in Numbers is that the final rebellion which condemns all the rebels to die in the wilderness over the next forty years, is one of the two primary references that establish the day for a year principle of Bible prophecy, which was perhaps the most essential prophetic rule that Miller was used to open up the message of the everlasting gospel and the first angel. The other biblical witness to the rule is found in the book of Ezekiel.

Sanlar kitabyndaky şol parçadan bellenip geçilmegi zerur bolan ýene bir nokat şudur: indiki kyrk ýylyň dowamynda ähli gozgalaňçylaryň çölde ölmäge höküm edilmegine sebäp bolan ahyrky gozgalaň, Mukaddes Kitap pygamberliginiň “bir gün bir ýyla” deňdir diýen ýörelgesini esaslandyrýan iki esasy salgynyň biridir; bu ýörelge, belki-de, Milleriň ebedi Hoş Habaryň we birinji perişdäniň habarynyň manysyny açmakda peýdalanan iň möhüm pygamberlik kadalaryndan biri bolupdy. Bu kada babatdaky beýleki mukaddes ýazgy şaýady Ezekiel kitabynda duş gelýär.

> And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Ezekiel 4:6.

> Bulary tamamlanyňdan soň, ýene-de sag tarapyňa ýat; onda Ýahuda nesliniň ýazygyny kyrk gün boýy göterersiň; Men saňa her güni bir ýyl hökmünde belläp berdim. Ezekiel 4:6.

What is often unnoticed with the two verses that established the day for a year principle is the historical context of both verses.

Bir ýyl bir güne deňdigi ýörelgesini kesgitlän şol iki aýat babatda köplenç nazardan düşýän zat, olaryň ikisiniň hem taryhy baglanyşygydyr.

> After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. Numbers 14:34.

> Ýurdy gözläp çykan günleriňiziň sanyna görä, ýagny kyrk güne görä, her gün üçin bir ýyl hasap edilip, etmişleriňizi kyrk ýyl göterersiňiz; şonda siz Meniň wädämi yzyna alşymy bilersiňiz. Sanlar 14:34.

The verse in Numbers occurred at the beginning of ancient Israel and represented the rebellion of God’s covenant people, and the verse in Ezekiel occurred at the end of ancient Israel and represented the rebellion of God’s covenant people. The punishment in the beginning was death in the wilderness and the punishment at the end was slavery in their enemies’ land. The day for a year principle emphasizes the rebellion of a covenant people. Two punishments, one at the beginning and one at the ending, but both different. The first was death by attrition while journeying through the wilderness, the last was captivity and slavery in literal Babylon.

Sanlar kitabyndaky aýat gadymy Ysraýylyň başlangyjynda bolup geçdi we Hudaýyň äht halkynyň pitnesini aňladýardy; Yzkyl kitabyndaky aýat bolsa gadymy Ysraýylyň ahyrynda bolup geçdi we Hudaýyň äht halkynyň pitnesini aňladýardy. Başlangyçdaky jeza çölde ölüm boldy, ahyrdaky jeza bolsa olaryň duşmanlarynyň ýurdunda gulçulyk boldy. Bir gün bir ýyl ýörelgesi äht halkynyň pitnesini aýratyn nygtaýar. Iki jeza bar: biri başlangyçda, beýlekisi ahyrda, ýöne ikisi hem biri-birinden tapawutly. Birinjisi çölde ýol ýörelende kem-kemden ölmekdi, soňkusy bolsa göni manydaky Bawilonda ýesirlik we gulçulykdy.

> Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying, The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not. But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have showed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them;) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness. And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. Numbers 14:5–19.

> Şondan soň Musa bilen Harun Ysraýyl ogullarynyň jemagatynyň ähli ýygnagynyň öňünde ýüzin ýykyldylar. Ýeri barlap görenleriň arasynda bolan Nunyň ogly Ýeşuwa bilen Ýefunnäniň ogly Kaleb hem geýimlerini ýyrtdylar. Olar Ysraýyl ogullarynyň ähli jemagatyna şeýle diýdiler: “Biz içinden geçip barlap gören ýerimiz örän gowy ýerdir. Eger Reb bizden razy bolsa, onda Ol bizi şol ýere girizer we ony bize berer; ol süýt we bal akýan ýerdir. Diňe Rebbe garşy pitne etmäň, ne-de şol ýurduň halkyndan gorkuň; çünki olar bize çörek bolar. Olaryň goragy özlerinden aýryldy, Reb bolsa biziň bilendir; olardan gorkmaň.” Emma ähli jemagat olary daş bilen urup öldürmegi buýurdy. Şonda Rebbiň şöhraty ähli Ysraýyl ogullarynyň öňünde ýygnak çadyrynda göründi. Reb Musa şeýle diýdi: “Bu halk maňa näçe wagtlap garşy çykar? Men olaryň arasynda görkezendirin ähli alamatlaryma garamazdan, olar maňa haçana çenli ynanmazlar? Men olary ýokanç kesel bilen uraryn, olary mirasdan mahrum ederin, senden bolsa olardan has beýik we has güýçli millet dörederin.” Musa Rebbe şeýle diýdi: “Onda müsürliler muny eşiderler, çünki Sen öz güýjüň bilen bu halky olaryň arasyndan çykardyň; olar muny bu ýurduň ilatyna habar bererler. Sebäbi olar, eý Reb, Seniň bu halkyň arasynda bolandygyňy, eý Reb, Seniň ýüzbe-ýüz görünýändigiňi, buludyň olaryň üstünde durandygyny, gündiz bulut sütüninde, gije bolsa ot sütüninde olaryň öňünden ýöreýändigiňi eşitdiler. Indi eger Sen bu halkyň hemmesini bir adam kimin öldürseň, onda Seniň şan-şöhratyňy eşiden milletler şeýle diýerler: ‘Reb bu halky olara ant eden ýere girizmäge ukyply bolmandygy üçin, olary çölde gyryp taşlady.’ Indi bolsa, ýalbarýaryn, Öz aýdyşyňa görä, Rebbimiň güýji beýik bolsun: ‘Reb sabyrlydyr we uly rehimlidir; günäni we pitnäni bagyşlaýandyr, emma günälini asla jezasyz goýmaýandyr, atalaryň etmişiniň jezasyny ogullaryň üstüne üçünji we dördünji nesle çenli getirýändir.’ Ýalbarýaryn, Öz beýik rehimdarlygyňa görä, Müsürden şu wagta çenli bu halky bagyşlaýşyň ýaly, şu halkyň günäsini hem bagyşla.” Sanlar 14:5–19.

The history represented in these verses became a biblical symbol that is called “the day of provocation.” The “day of provocation” is referenced in Psalm ninety-five, Jeremiah thirty-two and Hebrews three, but we will not address that symbol at this time. There is an important principle identified in the previous passage that must be recognized. The principle is also illustrated by the prophet Samuel, Lucifer, Ellen White and of course Moses in this passage.

Bu aýatlarda beýan edilen taryh Injilde “gazaplandyrma güni” diýlip atlandyrylýan bir nyşana öwrüldi. “Gazaplandyrma güni” Zebur togsan bäşinji bapda, Ýeremiýa otuz ikinji bapda we Ýewreýlere üçünji bapda agzalýar, emma biz häzir bu nyşany ele aljak dälis. Öňki parçanyň içinde görkezilen möhüm bir ýörelge bar, we ol ykrar edilmelidir. Bu ýörelge, şeýle hem, Samuel pygamber, Lusifer, Ellen Waýt we, elbetde, bu parçadaky Musa arkaly hem şekillendirilýär.

> And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and show them the manner of the king that shall reign over them. And Samuel told all the words of the LORD unto the people that asked of him a king. And he said, This will be the manner of the king that shall reign over you: He will take your sons, and appoint them for himself, for his chariots, and to be his horsemen; and some shall run before his chariots. And he will appoint him captains over thousands, and captains over fifties; and will set them to ear his ground, and to reap his harvest, and to make his instruments of war, and instruments of his chariots. And he will take your daughters to be confectionaries, and to be cooks, and to be bakers. And he will take your fields, and your vineyards, and your oliveyards, even the best of them, and give them to his servants. And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants. And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put them to his work. He will take the tenth of your sheep: and ye shall be his servants. And ye shall cry out in that day because of your king which ye shall have chosen you; and the Lord will not hear you in that day. Nevertheless the people refused to obey the voice of Samuel; and they said, Nay; but we will have a king over us; That we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles. And Samuel heard all the words of the people, and he rehearsed them in the ears of the Lord. And the Lord said to Samuel, Hearken unto their voice, and make them a king. And Samuel said unto the men of Israel, Go ye every man unto his city. 1 Samuel 8:5–22.

> Olar oňa şeýle diýdiler: «Ine, sen garradyň, ogullaryň bolsa seniň ýollaryň bilen ýöremeýärler. Indi bize beýleki ähli halklar ýaly bizi höküm etjek bir patyşa goýup ber». Emma olar: «Bize bizi höküm etjek bir patyşa ber» diýenlerinde, bu zat Şamuweliň göwnünden turmady. Şonda Şamuwel Rebbe doga etdi. Reb Şamuwele şeýle diýdi: «Halkyň saňa aýdýan zatlarynyň hemmesinde olaryň sesine gulak as; çünki olar seni däl, eýsem Men olaryň üstünden höküm sürmez ýaly, Meni ret etdiler. Men olary Müsürden çykaryp getiren günümden şu güne çenli edip gelen ähli işlerine görä, ýagny Meni terk edip, başga hudaýlara gulluk edişleri ýaly, olar saňa-da şony edýärler. Indi bolsa olaryň sesine gulak as; emma şonda-da olara çynlakaý duýduryş ber we olaryň üstünden höküm sürjek patyşanyň düzgünini olara bildir». Şamuwel özünden patyşa soran halka Rebbiň ähli sözlerini aýtdy. Ol şeýle diýdi: «Siziň üstüňizden höküm sürjek patyşanyň düzgüni şeýle bolar: ol siziň ogullaryňyzy alyp, özüne arabalary üçin we atlylary hökmünde bellär; käbirleri onuň arabalarynyň öňünden ylgap gider. Ol özüne müňlükleriň baştutanlaryny we ellilikleriň baştutanlaryny bellär; käbirlerini öz ýerini sürdürer, hasylyny orak etdirer, käbirlerine-de söweş esbaplaryny we arabalary üçin esbaplary ýasadar. Siziň gyzlaryňyzy hoşboý zatlary taýýarlaýan, aşpez we çörek bişiriji edip alar. Siziň meýdanlaryňyzy, üzümçilikleriňizi we zeýtun baglaryňyzy, hatda olaryň iň gowularyny hem alyp, öz hyzmatkärlerine berer. Siziň dänäňiziň we üzümçilikleriňiziň ondan birini alyp, öz köşk emeldarlaryna we hyzmatkärlerine berer. Siziň erkek gullaryňyzy, zenan gullaryňyzy, iň gowy ýaş ýigitleriňizi we eşekleriňizi alyp, öz işine salar. Goýunlaryňyzyň ondan birini alar; siz bolsa onuň gullary bolarsyňyz. Şol gün özüňiz saýlap alan patyşaňyz sebäpli perýat edersiňiz, ýöne şol gün Reb size jogap bermez». Şonda-da halk Şamuweliň sesine gulak asmakdan ýüz dönderdi we şeýle diýdi: «Ýok, biziň üstümizde patyşa bolsun; biz hem beýleki ähli halklar ýaly bolaly; patyşamyz bizi höküm etsin, öňümizden çyksyn we söweşlerimizi söweşsin». Şamuwel halkyň ähli sözlerini eşitdi we olary Rebbiň gulagyna ýetirdi. Reb Şamuwele şeýle diýdi: «Olaryň sesine gulak as-da, olara patyşa goý». Soňra Şamuwel Ysraýyl adamlaryna: «Her kim öz şäherine gitsin» diýdi. 1 Şamuwel 8:5–22.

In this passage ancient Israel rejected God as their king, and the history points forward to the time when they proclaimed they had no king but Caesar. They rejected God’s theocracy, and insisted that they be given a king from their own people, only to ultimately proclaim that their king was a Roman king. The Roman king in the last days is the pope of Rome.

Bu parçanyň içinde gadymy Ysraýyl Hudaýy özleriniň patyşasy hökmünde ret etdi, we taryh olaryň Sezardan başga patyşasynyň ýokdugyny yglan eden döwrüne öňe tarap yşarat edýär. Olar Hudaýyň teokratiýasyny ret etdiler we öz halklarynyň içinden özlerine bir patyşa berilmegini gyssadylar, emma ahyrsoňy özleriniň patyşasynyň rimli bir patyşadygyny yglan etdiler. Ahyrzamanda rimli patyşa Rimiň papasydyr.

> But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. John 19:15.

> Emma olar: «Ýok ediň Ony, ýok ediň Ony, haça çüýleň Ony». Pilat olara diýdi: «Men siziň Patyşaňyzy haça çüýleýinmi?» Baş ruhanylar jogap berdiler: «Biziň Sezardan başga patyşamyz ýok». Ýahýa 19:15.

The rejection of the theocracy was so offensive and personal to Samuel that he understood it as a rejection of his prophetic office. But God made sure that Samuel understood that their rejection was of God, and not the prophet. These two passages which set forth Moses’ and Samuel’s prophetic relationship to the rebellion of ancient Israel, the punishment for the rebellion that followed was not the end for ancient Israel. There was still a group represented by Joshua and Caleb that would enter the Promised Land, and in the story of Samuel the end of ancient Israel was at the conclusion of Israel’s kings, not the beginning.

Teokratiýanyň ret edilmegi Şamuwele şeýle bir agyr degdi hem-de şeýle şahsy häsiýetde boldy welin, ol muny öz pygamberlik gullugynyň ret edilmegi hökmünde düşündi. Emma Hudaý Şamuweli olaryň ret etmeginiň pygamberi däl-de, Hudaýyň Özünidigine anyk düşündirdi. Musanyň we Şamuweliň gadymy Ysraýylyň pitnesi bilen bagly pygamberlik gatnaşyklaryny beýan edýän şu iki parçadan görnüşi ýaly, soňundan gelen pitnä üçin jezasy gadymy Ysraýyl üçin ahyrky soňy däldi. Wada Berlen Ýere girjek Ýeşuwa we Kaleb tarapyndan wekilçilik edilýän bir topar henizem bardy, we Şamuweliň hekaýatynda gadymy Ysraýylyň soňy başlangyjynda däl-de, Ysraýylyň patyşalarynyň tamamynda boldy.

Moses reasoned with God to continue to work with ancient Israel, for Moses reasoned to bring them to a conclusion at that point would misrepresent the sacred history of the deliverance of His people and His promise to lead them into the land God had promised to Abraham. The point here is that God chooses to allow rebellion to both occur and continue when He intends to use the rebellion as witness of the truth.

Musa gadymy Ysraýyl bilen işleşmegini dowam etdirmesi üçin Hudaý bilen delillendi, çünki Musa şol pursatda olary ýok etmek Onuň Öz halkyny halas edişiniň mukaddes taryhyny we Hudaýyň Ybraýyma wada eden ýurduna olary alyp barmak baradaky wadasyny ýoýup görkezjekdigini öňe sürdi. Bu ýerde esasy pikir şudur: Hudaý gozgalaňy hakykata şaýatlyk hökmünde ulanmagy niýet eden wagtynda, onuň hem ýüze çykmagyna, hem-de dowam etmegine ýol berýär.

The attitude of righteous indignation manifested by Samuel was also manifested by Ellen White.

Samuel tarapyndan ýüze çykarylan dogry gaharyň ruhy Ellen Waýt tarapyndan hem ýüze çykaryldy.

> “Never before have I seen among our people such firm self-complacency and unwillingness to accept and acknowledge light as was manifested at Minneapolis. I have been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them and heal them of their backslidings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram. Those men of Israel were determined to resist all evidence that would prove them to be wrong, and they went on and on in their course of disaffection until many were drawn away to unite with them.

> “Halkymyzyň arasynda Minneapolisde ýüze çykan görnüşindäki ýaly berk öz-özüne kanagatlanma we ýagtylygy kabul edip, ykrar etmäge bolan beýle islegsizligi men mundan ozal hiç haçan görmändim. Maňa şeýle görkezildi: şol ýygnakda ýüze çykan ruhy göterip gezenleriň arasynda birje-de adam, asmandan özlerine iberilen hakykatyň gymmatyny saýgarar ýaly gaýtadan aýdyň ýagtylyga eýe bolmaz, tä olar öz buýsançlaryny peseldip, özleriniň Hudaýyň Ruhy tarapyndan herekete getirilmeýändigini, eýsem akyllarynyň we ýürekleriniň öňýargy bilen dolandygyny boýun alýançalar. Reb olara ýakynlaşmagy, olary patalamagy hem-de özleriniň yza gaýdyşlaryndan olary sagaltmagy isledi, emma olar gulak asmadylar. Olar Korahy, Datany we Abiramy ylhamlandyran şol bir ruh tarapyndan herekete getirilýärdiler. Ysraýylyň şol adamlary özleriniň ýalňyşdygyny subut etjek ähli delillere garşy durmagy ýüregine düwdüler, hem-de köp adamlar özleri bilen birleşmek üçin daşlaşdyrylýança, özleriniň nägilelik ýolunda dowam edip gitdiler.”

> “Who were these? Not the weak, not the ignorant, not the unenlightened. In that rebellion there were two hundred and fifty princes famous in the congregation, men of renown. What was their testimony? ‘all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?’ [Numbers 16:3]. When Korah and his companions perished under the judgment of God, the people whom they had deceived saw not the hand of the Lord in this miracle. The whole congregation the next morning charged Moses and Aaron, ‘Ye have killed the people of the Lord’ [verse 41], and the plague was upon the congregation, and more than fourteen thousand perished.

> “Olar kimlerdi? Ejizler däl, nadanlar däl, nurdan bihabar bolanlar hem däl. Ol gozgalaňda jemagatyň arasynda meşhur bolan iki ýüz elli begler, abraýly adamlar bardy. Olaryň şaýatlygy näme boldy? ‘tutuş jemagat mukaddesdir, olaryň her biri mukaddesdir, Reb hem olaryň arasyndadyr: onda näme üçin siz Rebbiň jemagatynyň üstünden özüňizi ýokary galdyrýarsyňyz?’ [Sanlar 16:3]. Kora we onuň ýoldaşlary Hudaýyň hökümi astynda heläk bolanda, olaryň aldanan halky bu gudratda Rebbiň elini görmedi. Ertesi irden ähli jemagat Musa bilen Haruny: ‘Siz Rebbiň halkyny öldürdňiz’ [41-nji aýat], diýip aýyplady, jemagatyň üstüne bela indi, on dört müňden gowrak adam heläk boldy.”

> “When I purposed to leave Minneapolis, the angel of the Lord stood by me and said: ‘Not so; God has a work for you to do in this place. The people are acting over the rebellion of Korah, Dathan, and Abiram. I have placed you in your proper position, which those who are not in the light will not acknowledge; they will not heed your testimony; but I will be with you; My grace and power shall sustain you. It is not you they are despising, but the messengers and the message I send to My people. They have shown contempt for the word of the Lord. Satan has blinded their eyes and perverted their judgment; and unless every soul shall repent of this their sin, this unsanctified independence that is doing insult to the Spirit of God, they will walk in darkness. I will remove the candlestick out of his place except they repent and be converted, that I should heal them. They have obscured their spiritual eyesight. They would not that God would manifest His Spirit and His power; for they have a spirit of mockery and disgust at My word. Lightness, trifling, jesting, and joking are daily practiced. They have not set their hearts to seek Me. They walk in the sparks of their own kindling, and unless they repent they shall lie down in sorrow. Thus saith the Lord: Stand at your post of duty; for I am with thee, and will not leave thee nor forsake thee.’ These words from God I have not dared to disregard.” The 1888 Materials, 1067.

> “Men Minneapolisden gitmegi ýüregime düwenimde, Rebbiň perişdesi meniň ýanymda durup şeýle diýdi: ‘Beýle bolmaz; Hudaýyň bu ýerde seniň ýerine ýetirmeli işiň bar. Bu adamlar Kora, Datan we Abiramyň pitnesini gaýtadan edýärler. Men seni öz degişli ornuňa goýdum; emma nurda bolmadyklar muny boýun almazlar; olar seniň şaýatlygyňy diňlemezler; ýöne Men seniň bilen bolaryn; Meniň merhemetim we gudratym seni goldar. Olar äsgermezlik edýän sen däl-de, Meniň halkyma iberýän ilçilerimdir hem-de habardyr. Olar Rebbiň sözüni masgaraladylar. Şeýtan olaryň gözlerini körledi we höküm çykaryşlaryny azdyrdy; eger-de her bir jan bu günäsine, ýagny Hudaýyň Ruhuna şek ýetirýän bu mukaddeslenmedik garaşsyzlygyna toba etmese, olar garaňkylykda ýörerler. Eger toba edip, öwrülmeseler, Men şemdanlygy onuň ýerinden aýraryn, şonda Men olary sagaldyp bilerin. Olar ruhy görüşlerini bulandyrdylar. Olar Hudaýyň Öz Ruhuny we Öz gudratyny aýan etmegini islemediler; çünki Meniň sözüme garşy olarda ýaňsa alyş we ýigrenç ruhy bar. Ýeňillik, biderekçilik, degişme we gülküli oýunlar her gün amal edilýär. Olar ýüreklerini Meni gözlemäge gönükdirmediler. Olar öz tutaşdyran uçgunlarynda gezýärler, we eger toba etmese, hasrat içinde ýatyp galarlar. Reb şeýle diýýär: Borç duralganda berk dur; çünki Men seniň bilen; Men seni terk etmerin-de, taşlap gitmerin.’ Hudaýdan gelen bu sözleri men äsgermän goýup bilmedim.” The 1888 Materials, 1067.

Sister White paralleled Samuel’s attitude and was told to remain with the rebels and their rebellion and “stand at” the “post” of her “duty.” She was commanded to stand her post, after she (the prophetess) had determined to leave the rebels and their rebellion unto themselves.

Aýal Uayt Şamuweliň garaýşy bilen deňeşdirildi hem-de oňa pitneçilär we olaryň pitnesi bilen galmak, öz «borjunyň» «ornunda durmak» buýruldy. Ol, özüni pitneçilere we olaryň pitnesine taşlap gitmegi ýüregine düwenden soň, öz ornunda durmaga buýruk aldy.

The rule of first mention, which is a primary component of the principle of Alpha and Omega, identifies that the first time a subject is mentioned is of supreme importance. Connected with the very beginning of Lucifer’s rebellion was the fact that if God had wanted to, He had all the power necessary to eliminate Lucifer at Lucifer’s very first selfish thought that had originated within Lucifer’s mind. God could have removed Lucifer from the creation and He has the power that had He chosen to do so, He could have done it in such a fashion that no other angels would have even known what had happened. Of course, He did not do that, for among other things it would have been a denial of His character, but He does possess the creative power that would have allowed Him to do that very thing. But he didn’t do it. He patiently allowed the rebellion to become part of the witness of His character, part of the testimony of the controversy that had begun in heaven and was to ultimately come to the earth. This is what Moses’ dialogue accomplished for ancient Israel. God allowed the generation of rebels to die in the wilderness and used that history as a biblical example to further the truths connected with the everlasting gospel.

Ilkinji gezek agzalma düzgünine görä, ol Alfa we Omega ýörelgesiniň esasy düzüm bölekleriniň biri bolup, bir meseläniň ilkinji gezek agzalşynyň iň ýokary derejede ähmiýetlidigini görkezýär. Lusiferiň gozgalaňynyň hut başlangyjy bilen baglanyşykly hakykat şundan ybaratdy: eger Hudaý islände, Lusiferiň öz aňynda dörän ilkinji bähbitçi pikiriniň hut şol pursatynda, Hudaýyň Lusiferi ýok etmek üçin zerur bolan ähli güýji bardy. Hudaý Lusiferi ýaradylyşdan aýyryp bilerdi we Onuň şeýle etmegi saýlap alan ýagdaýynda, muny beýlekileriň hiç bir perişdesiniň näme bolandygyny hatda duýman galjak derejede amala aşyrmaga güýji bardy. Elbetde, Ol muny etmedi, sebäbi beýleki sebäpler bilen birlikde, bu Onuň häsiýetini inkär etmek bolardy; emma Onuň hut şol zady amala aşyrmaga mümkinçilik berjek ýaradijy güýji bardy. Emma Ol muny etmedi. Ol sabyr bilen gozgalaňa Öz häsiýetiniň şaýatlygynyň bir bölegi, asmanda başlanan we ahyrsoňy ýere gelip ýetmeli bolan gapma-garşylygyň güwäliginiň bir bölegi bolmaga ýol berdi. Musanyň gepleşigi gadymy Ysraýyl üçin ine şuny amala aşyrdy. Hudaý gozgalaňçy nesliň çölde ölmegine ýol berdi we şol taryhy ebedi Hoş Habara degişli hakykatlary ilerletmek üçin Mukaddes Kitabyň göreldesi hökmünde ulandy.

So too, with the rejection of God as king in the days of Samuel. Samuel was instructed to go ahead and stand his post of duty, in spite of Samuel’s personal convictions and prophetic knowledge. This element of God’s prophetic and historical oversight is also recognized in the rebuilding of the temple after the Babylonian captivity. God predicted and governed every element of the seventy years of captivity; the return to Jerusalem, the rebuilding of Jerusalem, the temple and the streets and walls. He set forth the time prophecies that identified when they would be freed from captivity. He identified how many decrees there would be to mark the beginning of the twenty-three hundred years. He identified Cyrus by name, the heathen king that would begin the process with the first decree. All the elements of rebuilding Jerusalem and the temple were specifically identified and He raised up righteous men and prophets to accomplish the work.

Şeýle hem Şamuweliň günlerinde Hudaýyň patyşa hökmünde ret edilmeginde-de şeýle boldy. Şamuwele, öz şahsy ynançlaryna we pygamberlik bilimlerine garamazdan, öňe gidip öz gulluk wezipesinde durmagy tabşyryldy. Hudaýyň pygamberlik we taryhy gözegçiliginiň bu aýratynlygy Wawilon ýesirliginden soň ybadathananyň täzeden gurulmagynda hem ykrar edilýär. Hudaý ýesirligiň ýetmiş ýyllyk möhletiniň her bir bölegini; Iýerusalime dolanmagy, Iýerusalimiň, ybadathananyň, köçeleriň we diwarlaryň täzeden gurulmagyny öňünden aýtdy we dolandyrdy. Ol olaryň ýesirlikden haçan boşadyljakdygyny görkezýän wagt pygamberliklerini belledi. Ol iki müň üç ýüz ýylyň başlangyjyny bellejek permannamalaryň näçe sany boljakdygyny görkezdi. Ol ilkinji perman bilen bu işi başlajak butparaz patyşa Kiri ady boýunça atlandyrdy. Iýerusalimiň we ybadathananyň täzeden gurulmagy bilen bagly ähli bölekler anyk görkezildi we işi amala aşyrmak üçin Ol dogruçyl adamlary we pygamberleri galdyrdy.

In spite of all the obvious divine prophetic foreknowledge and intervention, the rebellion that had led to the captivity in Babylon had already brought to a conclusion His personal presence with the people of God. The shekinah glory never returned to the temple that was rebuilt. The entire history was employed to provide prophetic structure to the history at the end of the world, though the temple never again was blessed by the presence of the shekinah in the Most Holy Place. In that sense, the temple that was rebuilt was testimony not of God’s presence, but of Israel’s rebellion. Yet the prophets of that history, like as Samuel and Sister White at Minneapolis continued to serve in the capacity of prophets.

Äşgär bolan ähli ylahy pygamberlik öňdenbilijiligine we aralaşmasyna garamazdan, Wawilonda ýesirlige alyp baran gozgalaň eýýäm Onuň Hudaýyň halky bilen bolan şahsy huzurynyň tamamlanmagyna getiripdi. Şekina şöhraty gaýtadan gurlan ybadathana hiç haçan dolanyp gelmedi. Iň Mukaddes Ýerdäki şekinanyň huzury bilen ybadathana indi gaýtadan hiç wagt mübäreklenmedik hem bolsa, tutuş bu taryh dünýäniň ahyryndaky taryha pygamberlik gurluşyny bermek üçin ulanyldy. Şol manyda, gaýtadan gurlan ybadathana Hudaýyň huzurynyň däl-de, Ysraýylyň gozgalaňynyň şaýatlygy boldy. Şeýle-de bolsa, şol taryhyň pygamberleri, edil Samuel ýaly we Minneapolisde Waýt uýamyz ýaly, pygamberler hökmünde hyzmat etmegini dowam etdirdiler.

The rebellion of Lucifer is the first thing mentioned in the great controversy between Christ and Satan, and God allowed the rebellion to continue for His own purposes. Samuel, in spite of his righteous indignation against Israel’s desire to be like the other nations was directed to participate in anointing the first two kings. And the prophets of God participated in rebuilding God’s temple, the temple that would never again have the shekinah presence of God.

Lýusiferiň gozgalaňy Mesih bilen Şeýtanyň arasyndaky beýik göreşde ilkinji agzalýan zatdyr, we Hudaý bu gozgalaňyň Öz maksatlary üçin dowam etmegine ýol berdi. Şamuwel, Ysraýylyň beýleki milletler ýaly bolmak islegine garşy adalatly gahar-gazabyna garamazdan, ilkinji iki patyşanyň mesh edilmegine gatnaşmaga gönükdirildi. Şeýle hem Hudaýyň pygamberleri Hudaýyň ybadathanasynyň, Hudaýyň şekina huzurynyň indi hiç haçan gaýdyp gelmejek ybadathanasynyň, gaýtadan gurulmagyna gatnaşdylar.

Those that employ their “dishes of fables” against the prophetic Word, in an attempt to cover up the rebellion of Adventism in 1863, and who choose to base their argument upon the logic that if anything happened wrong in 1863, the prophetess would have forbidden it, are willfully ignorant of the first principle that is identified in the very first mention of rebellion against God. God allows rebellion for His own purposes and if He chooses for His prophets to remain neutral or silent in the rebellions that might arrive, that is His choice.

1863-nji ýylda Adwentizmiň gozgalaňyny örtbas etmek maksady bilen pygamberlik Sözüne garşy özleriniň “ertek tabaklaryny” ulanýanlar hem-de özleriniň delilini, eger 1863-nji ýylda nädogry bir zat bolan bolsady, zenan pygamber munuň öňüni alardy diýen mantyga esaslandyrmagy saýlaýanlar, Hudaýa garşy gozgalaň hakda ilkinji gezek agzalýan ýerde görkezilen ilkinji ýörelgäni bilkastlaýyn äsgermezlik edýärler. Hudaý gozgalaňa Öz maksatlary üçin ýol berýär, we eger-de Ol ýüze çykyp biljek gozgalaňlarda Öz pygamberleriniň bitarap ýa-da dymyp galmagyny saýlasa, bu Onuň öz saýlawydyr.

As we begin to consider the testing process of 1844 through 1863, that has been typified by the ten tests ancient Israel failed after they crossed the Red Sea, it is essential to understand this biblical fact. God’s prophets function as His prophets in times of obedience and disobedience, and at times they do not protest issues that would appear on the surface as something a prophet would be expected to protest. At times they are obviously aware of the rebellion but are restrained and at other times the Lord holds His hand over their eyes in regard to the rebellion. When that perspective is recognized, 1863 becomes a significant waymark in the history of the sixth kingdom of Bible prophecy, for both the horn of Protestantism and the horn of Republicanism.

1844-nji ýyldan 1863-nji ýyla çenli bolan synag döwrüne garap başlamagymyzda, ýagny Gadymy Ysraýylyň Gyzyl deňzi geçenden soň şowsuzlyga uçran on synagy arkaly öňünden şekillendirilen şol döwri nazara alanymyzda, Mukaddes Kitaba degişli şu hakykata düşünmek örän möhümdir. Hudaýyň pygamberleri tabynlyk döwründe-de, boýun egmezlik döwründe-de Onuň pygamberleri hökmünde hereket edýärler; käwagt bolsa ýüzleý seredilende pygamberiň garşy çykyş etmegine garaşyljak meseleler babatda olar garşy çykyş etmeýärler. Kähalatlarda olar gozgalaňdan aç-açan habarly bolýarlar, emma saklanyp goýulýarlar; başga wagtlarda bolsa Reb gozgalaň babatda olaryň gözleriniň üstünde Öz elini tutýar. Şol garaýyş ykrar edilende, 1863-nji ýyl Injil pygamberliginiň altynjy patyşalygynyň taryhynda, hem Protestantizmiň şahasy, hem-de Respublikançylygyň şahasy üçin, möhüm bir ýol belgisine öwrülýär.

> I have also spoken by the prophets, and I have multiplied visions, and used similitudes, by the ministry of the prophets. Hosea 12:10.

> Men pygamberleriň üsti bilen hem sözledim, görnüşleri köpeltdim, we pygamberleriň gullugy arkaly meňzetmeleri ulandym. Hoşeýa 12:10.

Back to Articles