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

Danyýel kitaby — ýüz altynjy bölüm

Unveiling the Judgment: From 9/11 to the Sunday Law – A Prophetic Analysis

Hökümiň aýan edilmegi: 11-nji sentýabrdan Ýekşenbe kanunyna çenli – pygamberlik seljermesi

Author

Jeff Pippenger

Published

February 29, 2024

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The investigative judgment of the living began on September 11, 2001, and the executive judgment begins at the soon-coming Sunday law. Those two periods of judgment represent the work of the messenger who prepares the way for the third Messenger of the Covenant, and the third Elijah, which is the ending of the Elijah messenger that began in Millerite history.

Diri bolanlaryň derňew höküm işi 2001-nji ýylyň 11-nji sentýabrynda başlady, we ýerine ýetiriji höküm ýakynda geljek Ýekşenbe güni baradaky kanun bilen başlanýar. Hökümiň şol iki döwri Ähdiň üçünji Habarchysy üçin ýoly taýýarlaýan habarchynyň işini, şeýle hem Millerit taryhynda başlan Eliýas habarchysynyň tamamlanmagy bolan üçünji Eliýasy aňladýar.

In Christ fulfillment of the Messenger of the Covenant He twice cleansed the literal earthly temple, which typified His body and His spiritual temple. His literal earthly temple began as the Tabernacle temple of the wilderness, then Solomon’s temple, then the temple which was rebuilt after the seventy years of captivity in Babylon, and that same temple after a forty-six year remodeling project carried out by Herod.

Ähtiň Habarynyň Ilçisiniň amala aşmagy hökmünde Ol Öz bedenini we Öz ruhy ybadathanasyny alamatlandyran ýer ýüzündäki göni manydaky ybadathanany iki gezek arassalady. Onuň ýer ýüzündäki göni manydaky ybadathanasy ilki çöldäki Çadyr ybadathanasy hökmünde başlady, soňra Süleýmanyň ybadathanasy boldy, ondan soňra Wawilondaky ýetmiş ýyllyk ýesirlikden soň täzeden gurlan ybadathana boldy, hem-de şol bir ybadathana Hirodes tarapyndan kyrk alty ýyl dowam eden gaýtadan abatlaýyş işinden soňky ýagdaýynda dowam etdi.

God’s physical presence blessed the Tabernacle temple and Solomon’s temple, but not the temple which was rebuilt after the captivity, but that remodeled temple was blessed by the physical presence of Christ. In the history of Herod’s remodeled temple, Christ twice cleansed the temple in fulfillment of Malachi chapter three. The first cleansing, Christ identified the temple as His father’s house, but at the last temple cleansing Christ identified it as the Jews’ house.

Hudaýyň jismany huzury Çadyr ybadathanasyna we Süleýmanyň ybadathanasyna bereket berdi, ýöne ýesirlikden soň gaýtadan gurlan ybadathana bereket bermedi; emma täzeden abatlanylan şol ybadathana Mesihiň jismany huzury bilen bereketlendi. Hirodyň täzeden abatlanylan ybadathanasynyň taryhynda Mesih Malaky kitabynyň üçünji babynda aýdylanlaryň ýerine ýetmegi hökmünde ybadathanany iki gezek arassalady. Birinji arassalamada Mesih ybadathanany Öz Atasynyň öýi diýip atlandyrdy, ýöne ybadathananyň soňky arassalanyşynda Mesih ony ýewreýleriň öýi diýip atlandyrdy.

In the history of the Millerites Christ erected a spiritual temple in forty-six years from 1798 unto 1844. On October 22, 1844, in fulfillment of Malachi chapter three, He suddenly came to His temple, thus purging the foolish virgins. He then arrived as the third angel to accomplish the second and final cleansing, but as with the beginning of ancient Israel, modern Israel lacked the faith necessary to finish the work.

Milleritleriň taryhynda Mesih 1798-nji ýyldan 1844-nji ýyla çenli kyrk alty ýylyň dowamynda ruhy ybadathanany bina etdi. 1844-nji ýylyň 22-nji oktýabrynda, Malaky kitabyň üçünji babyndaky pygamberligiň ýerine ýetmegi hökmünde, Ol duýdansyz Öz ybadathanasyna geldi we şeýlelik bilen akylsyz gyzlary arassalady. Soňra Ol ikinji hem-de ahyrky arassalamany amala aşyrmak üçin üçünji perişde hökmünde geldi, emma gadymy Ysraýylyň başlangyjynda bolşy ýaly, häzirki Ysraýylda işi tamamlama üçin zerur bolan iman ýetmedi.

On September 11, 2001, Christ returned to accomplish the second temple cleansing that is accomplished when the foolish virgins are purged at the soon-coming Sunday law, when they awaken to the reality that they do not understand the increase of knowledge that was unsealed in 1989. That increase of knowledge represents the latter rain message, which is the Midnight Cry message when placed in the context of the parable of the ten virgins. The message of the last six verses of Daniel eleven that was unsealed at the time of the end in 1989, is represented in verse forty-four of those verses as “tidings out of the east and out of the north.”

2001-nji ýylyň 11-nji sentýabrynda, Mesihe gaýdyp gelip, tiz ýakynlaşýan ýekşenbe kanuny wagtynda akmak gyzlar arassalanyp süpürilende amala aşyrylýan ikinji ybadathana arassalamasyny ýerine ýetirdi; şol wagtda olar 1989-njy ýylda möhüri açylan bilim artmasyna düşünmeýändikleriniň hakykatyna oýanarlar. Şol bilim artmasy soňky ýagmyr habaryny aňladýar; ol, on gyz baradaky tymsalyň çäginde goýlanda, Gijeki Nida habarydyr. 1989-njy ýylda ahyrzaman wagtynda möhüri açylan Danyýel on biriň soňky alty aýatynyň habary, şol aýatlaryň kyrk dördünji aýatynda “gündogardan we demirgazykdan gelen habarlara” hökmünde şekillendirilýär.

The message of the latter rain, is the message of the Midnight Cry and it is the message of the east and the north. The east and north represent Islam and the papacy respectively, and as a message they represent the message that is counterfeited by Laodicean Adventism between September 11, 2001 and the soon-coming Sunday law. September 11, 2001, represents Islam (the east), and the Sunday law represents the mark of the beast (the north).

Soňky ýagşyň habary, Ýarygijeki Gykylygyň habarydyr, hem-de ol gündogaryň we demirgazygyň habarydyr. Gündogar we demirgazyk degişlilikde Yslamy we papalygy aňladýar, hem-de habar hökmünde olar 2001-nji ýylyň 11-nji sentýabry bilen tizden güýje girjek ýekşenbe kanunynyň arasynda Laodikeýa Adventizmi tarapyndan galplaşdyrylýan habary aňladýarlar. 2001-nji ýylyň 11-nji sentýabry Yslamy (gündogary) aňladýar, ýekşenbe kanuny bolsa haýwanyň nyşanyny (demirgazygy) aňladýar.

The deathbed for Laodicean Adventism is represented between those two waymarks, as typified by the disobedient prophet’s death between the ass and the lion. The deathbed for those who accept the mark of the beast is represented by the “tidings out of the east and the north” that enrages the papal power and initiates the final persecution of God’s people. That message begins at the soon coming Sunday law in the United States, which is where and also when Islam of the third Woe suddenly strikes. That unexpected attack produces national ruin, and angers the nations, thus providing the economic and political impetus to bring all nations together against Islam, under the auspices of the threefold union of the dragon, the beast and false prophet.

Laodikiýaly Adventizmiň ölüm düşegi şol iki bellik nokadynyň arasynda, boýun egmedik pygamberiň eşek bilen ýolbarsyň arasynda ölümi arkaly öňünden şekillendirilişi ýaly, görkezilýär. Haýwanyň nyşanyny kabul edýänler üçin ölüm düşegi papalyk häkimiýetini gazaba mündürýän we Hudaýyň halkyna garşy iň soňky yzarlamany başladýan “gündogardan we demirgazykdan gelen habarlar” arkaly görkezilýär. Şol habar Amerikanyň Birleşen Ştatlarynda tizden güýje girjek ýekşenbe kanunynda başlanýar; üçünji Hasradyň yslamy hem hut şol ýerde we şol wagtda duýdansyz urýar. Şol garaşylmadyk hüjüm milli harabalygy döredýär we milletleri gazaplandyrýar; şeýlelikde, ähli milletleri Yslama garşy bir ýere jemlemek üçin, aždahanyň, haýwanyň we ýalançy pygamberiň üç esse birleşiginiň howandarlygy astynda, ykdysady we syýasy itergi berýär.

In the history represented by the third Elijah, the message that identifies the third Woe, informs the dragon, the beast and the false prophet that Islam is the tool of judgment that God uses to punish men for the worship of the papal mark of authority. As with the three Rome’s, the three Babylon’s, the three Elijah’s and the three messengers who prepare the way, the third Woe is established by the triple application of the three Woes.

Üçünji Ylýas arkaly şekillendirilen taryhda, üçünji Belany kesgitleýän habar aždarhany, haýwany we ýalan pygamberi, Yslamyň Hudaý tarapyndan adamlary papalyk häkimiýet nyşanyna ybadat edendikleri üçin jezalandyrmakda ulanylýan höküm guralydygyny habardar edýär. Üç Rom, üç Wawilon, üç Ylýas we ýoly taýýarlaýan üç habarçy bilen bolşy ýaly, üçünji Bela üç belanyň üç gatly ulanylyşy arkaly berkidilýär.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> Men seredip gördüm we eşitdim: asmanyň ortasy bilen uçup barýan bir perişde belent ses bilen şeýle diýýärdi: “Ýer ýüzünde ýaşaýanlaryň başyna hasrat, hasrat, hasrat gelsin! Çünki heniz surnaý çalmaly galan üç perişdäniň beýleki surnaý sesleri sebäpli şeýle bolar!” Ylham 8:13.

Sister White profoundly endorsed Smith’s book, Daniel and Revelation, identifying that every Seventh-day Adventist should own the book, although she did not express it as directly as I just wrote, but the fact is there in her endorsement.

Waýt uýam Smitiň *Daniel and Revelation* atly kitabyny çuňňur goldady; ol özümiň ýaňy ýazyşym ýaly muny şeýle göni beýan etmese-de, onuň goldawyndan her Ýedinji Gün Adwentistiniň bu kitaba eýe bolmalydygy aýdyň görünýär.

> “The Lord calls for workers to enter the canvassing field that the books containing the light of present truth may be circulated. The people in the world need to know that the signs of the times are fulfilling. Take to them the books that will enlighten them. Daniel and Revelation, The Great Controversy, Patriarchs and Prophets, and The Desire of Ages should now go to the world. The grand instruction contained in Daniel and Revelation has been eagerly perused by many in Australia. This book has been the means of bringing many precious souls to a knowledge of the truth. Everything that can be done should be done to circulate Thoughts on Daniel and the Revelation. I know of no other book that can take the place of this one. It is God’s helping hand.

> Reb, häzirki hakykatyň ýagtysyny özünde jemleýän kitaplaryň ýaýradylmagy üçin, kanwassing iş meýdanyna işgärleriň girmegini çagyrýar. Dünýädäki adamlar zamanyň alamatlarynyň ýerine ýetýändigini bilmelidirler. Olara özlerini nurlandyrjak kitaplary äkidiň. Daniel we Ylham, Beýik göreş, Ata-babalar we pygamberler, hem-de Asyrlaryň islegi indi dünýä gitmelidir. Daniel we Ylhamyň içinde bolan beýik tälim Awstraliýada köp adam tarapyndan uly höwes bilen okaldy. Bu kitap köp gymmatly janlaryň hakykatyň bilimini almagyna serişde boldy. Daniel hakdaky pikirler we Ylham barada mümkin bolan ähli zady onuň ýaýradylmagy üçin etmeli. Men bu kitabyň ornuny tutup biljek başga hiç bir kitaby bilmeýärin. Bu, Hudaýyň kömek berýän elidir.

> “Those who have been long in the truth are asleep. They need to be sanctified by the Holy Spirit. The third angel’s message is to be proclaimed with a loud voice. Tremendous issues are before us. We have no time to lose. God forbid that we should allow minor matters to eclipse the light which should be given to the world.” Manuscript Releases, volume 21, 444.

> “Hakykatda uzak wagtlap bolanlar uklap ýatyrlar. Olar Mukaddes Ruh arkaly mukaddeslenmäge mätäçdirler. Üçünji perişdäniň habary güýçli ses bilen yglan edilmelidir. Örän uly meseleler öňümizde dur. Ýitirere wagtmyz ýok. Hudaý saklasyn, dünýä berilmeli bolan ýagtylygy ownuk meseleleriň kölegelemegine ýol beräýmäli.” Manuscript Releases, volume 21, 444.

The book, which those who rejected the Millerite view of “the daily” in the book of Daniel also rejected, was identified as “God’s helping hand.” If God’s people have been given the responsibility to circulate the books mentioned in the previous citation, it means that God’s people would need to own the book themselves. The book was the focus of the attack of those who promoted the “new” view of “the daily” in the book of Daniel, for it was the book they desired to re-write and remove the correct view of “the daily”.

Danyýl kitabyndaky “gündelik” baradaky Millerit garaýşyny ret edenleriň ret eden şol kitaby “Hudaýyň kömek berýän eli” diýip tanatdylar. Eger Hudaýyň halkyna öňki sitatada agzalan kitaplary ýaýratmak jogapkärçiligi berlen bolsa, onda bu Hudaýyň halkynyň şol kitaby özlerinde saklamalydygyny aňladýar. Şol kitap Danyýl kitabyndaky “gündelik” baradaky “täze” garaýşy öňe sürenleriň hüjüminiň esasy nyşany boldy, çünki olar şol kitaby täzeden ýazyp, “gündelik” baradaky dogry garaýşy ondan aýyrmagy isleýärdiler.

When Sister White referred to the two primary leaders in the rebellion of “the daily” in the book of Daniel, she often pointed out that they (Prescott and Daniells) did not have the ability to “reason from cause to effect.” The Laodicean Adventists historical revisionists appear to have the same problem.

Aýal Uayt Danyýel kitabyndaky “gündelik” baradaky pitnäniň iki esasy ýolbaşçysy barada aýdanda, olaryň (Preskott bilen Daniellsiň) “sebäbi netijä bilen baglanyşdyryp pikir ýöretmek” ukybynyň ýokdugyny köplenç nygtaýardy. Laodikýa Adventistleriniň taryhy täzeden ýazýanlary hem şol bir mesele bilen ýüzbe-ýüz ýaly görünýärler.

The leading men, that throughout the history of rebellion from 1888 and onward, had at some point in their personal experience, accepted the false teaching of “the daily.” Their rebellion was the “effect,” and the wrong understanding of “the daily,” was the “cause.” The Laodicean Adventist revisionists lead the unlearned to believe that those very historical rebels of Advent history, were actually not in rebellion, though their revised testimony is never upheld by the testimony of the Bible and Spirit of Prophecy. Because they do not consider the “effect” as a rebellion, they close the possibility of seeking for the “cause.”

1888-nji ýyldan başlap pitne taryhynyň bütin dowamynda öňde duran ýolbaşçy adamlar öz şahsy tejribeleriniň belli bir döwründe “gündelik” baradaky ýalan taglymaty kabul edipdiler. Olaryň pitnesi “netije” boldy, “gündelik” baradaky nädogry düşünje bolsa “sebäp” boldy. Laodikiýaly Adventist rewizionistler bilimden mahrum bolanlary Advent taryhynyň hut şol taryhy pitneçilerini aslynda pitnede bolmadyklar diýip ynanmaga iterýärler, emma olaryň üýtgedilen şaýatlygy hiç wagt Mukaddes Kitabyň we Pygamberlik Ruhunyň şaýatlygy tarapyndan tassyklanylmaýar. Olar “netijäni” pitne hökmünde kabul etmeýändikleri sebäpli, “sebäbi” gözläp tapmagyň mümkinçiligini ýapýarlar.

> As the bird by wandering, as the swallow by flying, so the curse causeless shall not come. Proverbs 22:6.

> Guş aýlanyp gezşi ýaly, garga uçup geçşi ýaly, şeýdip sebäpsiz nälet hem gelmez. Süleyman tymsallary 22:6.

God’s people are to recognize rebellion, and when they do, they are to seek for the cause. Then they are to remedy the cause. In the following passage Sister White is commenting on the story of Achan.

Hudaýyň halky pitneçiligi tanamalydyr, we ony tananda, onuň sebäbini gözlemelidir. Soňra bolsa şol sebäbi aradan aýyrmalydyr. Aşakdaky parçadа Uayt uýa Ahan baradaky hekaýa barada teswir berýär.

> “I have been shown that God here illustrates how He regards sin among those who profess to be His commandment-keeping people. Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath. He would teach His people that disobedience and sin are exceedingly offensive to Him and are not to be lightly regarded. He shows us that when His people are found in sin they should at once take decided measures to put that sin from them, that His frown may not rest upon them all. But if the sins of the people are passed over by those in responsible positions, His frown will be upon them, and the people of God, as a body, will be held responsible for those sins. In His dealings with His people in the past the Lord shows the necessity of purifying the church from wrongs. One sinner may diffuse darkness that will exclude the light of God from the entire congregation. When the people realize that darkness is settling upon them, and they do not know the cause, they should seek God earnestly, in great humility and self-abasement, until the wrongs which grieve His Spirit are searched out and put away.

> Maňa görkezildi ki, Hudaý bu ýerde Öz buýruklaryny berjaý edýän halkydyklaryny ykrar edýänleriň arasynda günä nähili garaýandygyny görkezýär. Gadymy Ysraýyl ýaly, Onuň gudratynyň ajaýyp ýüze çykmalaryna şaýat bolmak bilen aýratyn hormatlanylan, emma muňa garamazdan Onuň anyk görkezmelerini äsgermezlige salmaga het edýänler, Onuň gazabynyň nyşany bolar. Ol Öz halkyna boýun egmezligiň we günäniň Özüne juda ýigrençlidigini, olara ýeňil garalmaly däldigini öwretmek isleýär. Ol bize görkezýär ki, Onuň halky günä içinde tapylanda, şol günäni aralaryndan aýyrmak üçin derrew aýgytly çäreler görülmelidir, şonuň bilen Onuň nägileligi olaryň hemmesiniň üstünde galmaz. Emma halkyň günäleri jogapkärli orunlardakylar tarapyndan geçilip goýberilse, Onuň nägileligi olaryň üstünde bolar, we Hudaýyň halky bir beden hökmünde şol günäler üçin jogapkär tutulýar. Reb öz halky bilen geçmişde eden işlerinde ybadathanany nädogrulyklardan päklemek zerurlygyny görkezýär. Bir günäkär tutuş ýygnaga Hudaýyň nurunyň girmegini böwetlejek garaňkylygy ýaýradyp biler. Haçan-da halk garaňkylygyň öz üstlerine inip barýandygyna düşünse, emma sebäbini bilmese, onda olar Onuň Ruhuny gynandyrýan nädogrulyklar tapylyp ýüze çykarylýança we ýok edilýänçä, uly pesgöwünlilik hem-de özüni pese salmak bilen, Hudaýy yhlas bilen gözlemelidirler.

> “The prejudice which has arisen against us because we have reproved the wrongs that God has shown me existed, and the cry that has been raised of harshness and severity, are unjust. God bids us speak, and we will not be silent. If wrongs are apparent among His people, and if the servants of God pass on indifferent to them, they virtually sustain and justify the sinner, and are alike guilty and will just as surely receive the displeasure of God; for they will be made responsible for the sins of the guilty. In vision I have been pointed to many instances where the displeasure of God has been incurred by a neglect on the part of His servants to deal with the wrongs and sins existing among them. Those who have excused these wrongs have been thought by the people to be very amiable and lovely in disposition, simply because they shunned to discharge a plain Scriptural duty. The task was not agreeable to their feelings; therefore they avoided it.” Testimonies, volume 3, 265.

> Biziň üstümize, Hudaýyň maňa bar diýlip görkezen ýalňyşlyklary ýazgarandygymyz sebäpli dörän öňýargy, hem-de gödeklik we aşa gatylyk diýip galdyrylan gykylyk adalatsyzdyr. Hudaý bize geplemegi buýurýar, biz hem dymmarys. Onuň halkynyň arasynda ýalňyşlyklar aýan bolsa, Hudaýyň hyzmatkärleri olara biparh geçip gitse, onda olar günäkärini iş ýüzünde goldaýarlar we aklaýarlar; özleri hem şonuň ýaly günäkärdirler we Hudaýyň nägileligini edil şonuň ýaly hökman alarlar; çünki olar günälileriň günäleri üçin jogapkär ediljekdirler. Görnüşde maňa köp ýagdaýlar görkezildi: şolarda Hudaýyň hyzmatkärleriniň öz aralarynda bar bolan ýalňyşlyklar we günäler bilen iş salyşmagy äsgermezlik etmegi sebäpli Hudaýyň nägileligi çekilipdir. Bu ýalňyşlyklary bahana bilen ötenler, diňe Mukaddes Ýazgylara laýyk düşýän düşnükli borjy ýerine ýetirmekden gaça durandyklary üçin, halk tarapyndan häsiýetde örän mylaýym we ýakymly adamlar hasaplanypdyr. Bu wezipe olaryň duýgularyna ýaramaýardy; şonuň üçin olar ondan gaça durdular.” Testimonies, 3-nji jilt, 265.

The histories of leaders that have rebelled in Adventism testify to the fact that one of the steps that is almost always seen in their rebellion is that at some point in their personal experience they accepted the false view of “the daily.” That being said, the book by Smith, though not inspired and containing some doctrinal problems, still provides an excellent overview of the pioneer understanding of Revelation chapters eight and nine, where we see the prophetic history of the first six trumpets set forth. We will refer to Smith’s commentary from his book, Daniel and Revelation, as we begin to consider the triple application of the three Woes.

Adventizmde pitne turzan ýolbaşçylaryň taryhlary olaryň pitnesinde hemişe diýen ýaly görünýän ädimleriň biriniň, olaryň şahsy tejribesiniň belli bir döwründe “gündelik” baradaky ýalan garaýşy kabul edendiklerini tassyklaýar. Şeýle diýilse-de, Smitiň kitaby ylhamlanan bolmasa-da we käbir taglymatçylyk meselelerini öz içine alýan bolsa-da, Ylham kitabyň sekizinji we dokuzynjy baplaryna, ýagny ilkinji alty surnaýyň pygamberlik taryhynyň beýan edilýän ýerine pionerleriň düşünişine örän gowy umumy syn berýär. Üç “Hasratyň” üç gatly ulanylyşyna seredip başlamagymyzda, biz Smitiň Daniel and Revelation atly kitabyndaky düşündirişine salgylanarys.

Sister White informs us that William Miller was given great light upon the book of Revelation, but his understanding of chapters thirteen, and sixteen through eighteen was incorrect, for he was at the wrong vantage point in history to see that there are three, and not two desolating powers. His great light was upon chapters two through nine of Revelation.

Agyz Uayt bize William Milleriň Ylham kitaby barada uly nur alandygyny habar berýär, ýöne on üçünji baby hem-de on altynjydan on sekizinji babyňa çenli bolan düşünjesi nädogrydy, çünki taryhyň öz döwründe ol weýran ediji güýjüň ikidigini däl-de, üçdigini görmäge amatly nokatda däldi. Onuň beýik nury Ylhamyň ikinji babyndan dokuzynjy babyňa çenli bolan baplaryň üstündedi.

> “Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.

> “Wagyzçylar hem-de halk Ylham kitabyňa syrly we Mukaddes Ýazgylaryň beýleki bölümlerine garanyňda has az ähmiýetli zat hökmünde garadylar. Emma men bu kitabyň hakykatdan-da soňky günlerde ýaşamaly bolanlara aýratyn peýda üçin berlen bir ylhamdygyny, olara özleriniň hakyky ornuny we borjuny kesgitlemekde ýol görkezmek üçin berilendigini gördüm. Hudaý William Milleriň pikirini pygamberliklere gönükdirdi we oňa Ylham kitaby barada uly nur berdi.” Early Writings, 231.

Miller set forth his understanding of the churches, seals, trumpets and vials as follows.

Miller ybadathanalaryň, möhürleriň, surnaýlaryň we käseleriň babatda öz düşünjesini aşakdaky ýaly beýan etdi.

> “The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.

> “Kiçi Aziýanyň ýedi ýygnagy Mesihiň ýygnagynyň onuň ýedi görnüşindäki taryhydyr; onuň ähli öwrüm-burumlalarynda, ähli abadançylygynda we kynçylyklarynda, resullaryň günlerinden dünýäniň soňuna çenli. Ýedi möhür — ýeriň häkimiýetleriniň we patyşalarynyň ýygnagyň üstünde amala aşyran işleriniň, hem-de şol döwürde Hudaýyň Öz halkyny goramagynyň taryhydyr. Ýedi surnaý bolsa ýeriň, ýa-da Rim patyşalygynyň üstüne iberilen ýedi aýratyn we agyr höküm jezasynyň taryhydyr. Ýedi käseler hem Papalyk Rimiň üstüne iberilen soňky ýedi betbagtçylykdyr. Bularyň arasyna başga-da köp wakalar garylypdyr; olar goşmaça derýajyklar kimin örülip, pygamberligiň beýik derýasyny doldurýar, ahyrynda bolsa bütin zat bakylygyň ummanyna guýulýar.”

> “This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.

> “Munuň özi, meniň pikirimçe, Ylham kitabyndaky Ýahýanyň pygamberliginiň meýilnamasydyr. Bu kitaba düşünmek isleýän adam bolsa, Hudaýyň Sözüniň beýleki bölümlerini düýpli bilmeli. Bu pygamberlikde ulanylýan şekiller we göçme manyly aňlatmalar şol kitabyň özünde doly düşündirilmeýär; olar beýleki pygamberlerde tapylmaly we Mukaddes Ýazgylaryň başga ýerlerinde düşündirilmeli. Şonuň üçin bütiniň öwrenilmegini, hatda onuň islendik bir bölegi barada aýdyň bilim almak üçin hem, Hudaýyň niýet edendigi äşgärdir.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.

Just as the third messenger, who prepares the way for the Messenger of the Covenant, represents the internal history of the judgment of the church, in contrast with the third Elijah, who represents an external history in the judgment of modern Babylon, the pioneer understanding of the churches and seals identified the same internal-external testimony.

Äht bilen Ylalaşygyň Habarçysyna ýol taýýarlaýan üçünji habarçy ybadathananyň hökümindäki içerki taryhy aňladýşy ýaly, häzirki Bawilonyň hökümindäki daşarky taryhy aňladýan üçünji Ylýasyň garşysynda, ybadathanalaryň we möhürleriň öňdebaryjy düşünjesi şol bir içerki-daşarky şaýatlygy anyklady.

> “The seals are introduced to our notice in the 4th, 5th, and 6th chapters of Revelation. The scenes presented under these seals are brought to view in Revelation 6, and the first verse of Revelation 8. They evidently cover events with which the church is connected from the opening of this dispensation to the coming of Christ.

> Möhürler Vahyiň 4-nji, 5-nji we 6-njy baplarynda ünsümize hödürlenýär. Bu möhürleriň astynda beýan edilen sahnalar Vahyiň 6-njy babynda we Vahyiň 8-nji babynyň birinji aýatynda görkezilýär. Olar, görnetin, bu döwrüň açylyşyndan başlap Mesihiň gelişine çenli ýygnak bilen baglanyşykly wakalary öz içine alýar.

> “While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.

> “Ýedi ybadathana ybadathananyň içerki taryhyny görkezýän bolsa, ýedi möhür onuň daşarky taryhynyň beýik wakalaryny göz öňüne getirýär.” Uriah Smith, The Biblical Institute, 253.

Uriah Smith was identifying the Millerite understanding of the internal and external relationship of the churches, and James White presents a similar overview in terms of parallel histories.

Uriýa Smit ybadathanalaryň içki we daşky gatnaşyklary baradaky Millerit düşünjesini kesgitleýärdi, Jeýms Uaýt bolsa muňa meňzeş umumy syny paralel taryhlar nukdaýnazaryndan beýan edýär.

> “We have now traced the churches, the seals, and the beasts, or living beings, as far as they will compare as covering the same periods of time. The seals are seven in number, the beasts but four. And it may be well here to notice, that at the opening of the first, second, third and fourth seals the first, second, third and fourth beasts are heard to say ‘Come and see;’ but when the fifth, sixth and seventh seals are opened, there is no such voice heard. Neither do the last three churches, and the last three seals, compare, as covering the same periods of time, as the first four churches, and the first four seals do. But, as we have shown, the churches, seals and beasts do agree, as covering the same periods of time for the space of nearly 1800 years, till we come down to a little more than half a century of the present time.” James White, Review and Herald, February 12, 1857.

> “Biz indi ýygnaklary, möhürleri we haýwanlary, ýa-da diri jandarlary, şol bir wagt döwürlerini öz içine almak babatda biri-biri bilen deňeşdirilip boljak derejesine çenli yzarladyk. Möhürleriň sany ýedidir, haýwanlaryňky bolsa diňe dörtdir. Şeýle hem bu ýerde şuny bellemek ýerlikli bolar: birinji, ikinji, üçünji we dördünji möhür açylanda, birinji, ikinji, üçünji we dördünji haýwanlaryň: ‘Gel-de gör’ diýýändigi eşidilýär; emma bäşinji, altynjy we ýedinji möhürler açylanda, beýle ses eşidilmeýär. Şeýle hem soňky üç ýygnak bilen soňky üç möhür, ilkinji dört ýygnak bilen ilkinji dört möhüriň edişi ýaly, şol bir wagt döwürlerini öz içine almak babatda biri-biri bilen deňeşmeýär. Emma, görkezşimiz ýaly, ýygnaklar, möhürler we haýwanlar, häzirki zamana degişli ýarym asyrdan biraz köp wagta çenli, takmynan 1800 ýyllyk giňişlikde şol bir wagt döwürlerini öz içine almak babatda ylalaşýar.” James White, Review and Herald, 12-nji fewral, 1857.

We just cited three of the primary pioneers of Millerite history. All three held to the correct view of “the daily,” and they all held to the overview of the churches, seals, and trumpets in the framework of truth which Miller was led to understand and present.

Biz ýaňy-ýakynda Millerit taryhynyň esasy öňdebaryjylaryndan üçüsini sitata getirdik. Üçüsi hem “gündelik” baradaky dogry garaýşy kabul etdiler, şeýle hem olaryň ählisi Milleriň düşünmäge we beýan etmäge ugrukdyrylan hakykatyň çarçuwasynda ybadathanalaryň, möhürleriň we surnaýlaryň umumy synyny kabul etdiler.

> “When men come in who would move one pin or pillar from the foundation which God has established by His Holy Spirit, let the aged men who were pioneers in our work speak plainly, and let those who are dead speak also by the reprinting of their articles in our periodicals. Gather up the rays of divine light that God has given as He has led His people on step by step in the way of truth. This truth will stand the test of time and trial.” Manuscript Release, 760, 10.

> “Adamlaryň arasynda Hudaýyň Öz Mukaddes Ruhy arkaly berkitmiş binýadynyň bir çüýüni ýa-da bir sütünini gymyldatjak bolýanlar çykanda, işimiziň öňbaşçylary bolan ýaşuly adamlar açyk-göni sözlesinler; hem-de aradan çykanlar hem döwürleýin neşirlerimizde olaryň makalalaryny gaýtadan çap etmek arkaly sözlesinler. Hudaýyň Öz halkyny hakykat ýolunda ädimme-ädim alyp barşynda beren ylahy nurunyň şöhlelerini ýygnap alyň. Bu hakykat wagt we synag imtihanyna döz geler.” Manuscript Release, 760, 10.

On September 11, 2001, the mighty angel of Revelation chapter eighteen descended and began the work of leading those who would accept and eat the Bread that had just come down from heaven back to the “old paths,” of Jeremiah chapter six. The Alpha and Omega needed those who were willing to strive to be among the one hundred and forty-four thousand to see that what brought Him down out of heaven on August 11, 1840, was not simply a fulfillment of a time prophecy, but a fulfillment of the time prophecy of the second Woe. He needed His people to rediscover the old paths of the history where He had erected the temple of the Millerites in the forty-six years from 1798 to 1844.

2001-nji ýylyň 11-nji sentýabrynda Ylham kitabynyň on sekizinji babyndaky gudratly perişde aşak inip, gökden ýaňy inen Çöregi kabul edip iýjek bolanlary Ýeremiýa kitabynyň altynjy babyndaky “köne ýollara” yzyna alyp barmak işine başlady. Alfa we Omega ýüz kyrk dört müňüň hatarynda bolmaga çalyşmaga taýýar bolanlaryň, Ony 1840-njy ýylyň 11-nji awgustynda gökden aşak inderen zadyň diňe bir wagt pygamberçiliginiň berjaý bolmagy bolman, eýsem ikinji Bela degişli wagt pygamberçiliginiň berjaý bolmagydygyny görmegini isledi. Ol Öz halkynyň, 1798-nji ýyldan 1844-nji ýyla çenli bolan kyrk alty ýylyň dowamynda Milleritleriň ybadathanasyny bina eden taryhyndaky köne ýollary täzeden açyp tapmagyny isledi.

That history had been covered with rubbish and counterfeit coins and jewels. That history was obscured by a false foundational message that was built upon sand, and not the Rock of Ages. It was in the history of the Millerites, the history where, as Peter describes it, the Millerites, “which in time past were not a people, but” then became “the people of God,” who had been raised up and built up as “a spiritual house, an holy priesthood.” The Lion of the tribe of Judah descended on September 11, 2001, and led His last-day people into the work of cleaning out the “temple” of the history of the raising up of the Millerite temple. That work had been typified by a prophecy, which predicted that the Lord would raise up a man named Josiah, (which means foundation of God).

Şol taryh hapalar we galp teňňeler hem-de gymmatbaha daşlar bilen örtülipdi. Şol taryh gumuň üstünde bina edilen, Emma Ebedilik Gaýasynyň üstünde gurulmadyk ýalan düýpli habar tarapyndan garaňkylandyrylypdy. Bu Milleritleriň taryhyndady, ýagny Petrusyň beýan edişi ýaly, Milleritleriň “ozal halk däl” bolup, emma soňra “Hudaýyň halky” bolan, “ruhy jaý, mukaddes ruhanylyk” hökmünde galdyrylan we bina edilen taryhyndady. Ýahuda taýpasynyň Arslany 2001-nji ýylyň 11-nji sentýabrynda indi we Öz soňky günler halkyny Millerit ybadathanasynyň galdyrylyş taryhynyň “ybadathanasyny” arassalamak işine ýolbaşçylyk etdi. Şol iş pygamberlik arkaly öňden nusgalandyrylypdy; ol pygamberlik Rebbin Ýoşýa atly bir adamy galdyrjakdygyny öňünden aýdýardy (bu at “Hudaýyň binýady” diýmegi aňladýar).

When Josiah was raised up in fulfillment of the prophecy of the disobedient prophet, he began the work of repairing the temple which was in disarray. In the work of repairing and cleaning “the curse of Moses” was discovered, and when read before Josiah it brought about the reformation of Josiah. We will address that prophecy, in connection with the rediscovery of the “seven times,” post-September 11, 2001.

Ýoşiýa boýun egmedik pygamber baradaky pygamberligiň ýerine ýetirilmeginde ýüze çykarylanda, ol bozulan ýagdaýdaky ybadathanany abatlamak işine başlady. Abatlamak we arassalamak işiniň dowamynda “Musanyň näleti” tapyldy, we ol Ýoşiýanyň öňünde okalanda, Ýoşiýanyň reforma başlamagyna sebäp boldy. Biz şol pygamberlige, 2001-nji ýylyň 11-nji sentýabryndan soň “ýedi wagtyň” täzeden ýüze çykarylmagy bilen baglanyşykda serederis.

We will begin that study in the next article.

Biz şol gözleg işine indiki makalada başlarys.

> “Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’

> “Hakykaty ykrar edýänler Şeýtana hyzmat edip duran wagtlarynyň hemmesinde, onuň dowzahlyk kölegesi olaryň Hudaýa we asmana bolan garaýyşlaryny perdelejekdir. Olar ilkinji söýgüsini ýitirenler ýaly bolarlar. Olar ebedi hakykatlary görüp bilmezler. Hudaýyň biziň üçin taýýarlan zady Zekerýa pygamberiň 3-nji we 4-nji baplarynda, şeýle hem 4:12–14-de beýan edilýär: ‘Soňra men ýene jogap berip, oňa diýdim: Özlerinden altyn ýagy iki altyn turbanyň üsti bilen akdyrýan şol iki zeýtun şahasy nämedir? Ol maňa jogap berip diýdi: Bularyň nämedigini bilmeýärmiň? Men hem: Ýok, eý Rebim, diýdim. Şonda ol diýdi: Bular bütin ýeriň Rebbiniň huzurynda durýan iki mesh edilen adamdyr.’”

> “The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Reb doly serişdelerden doludyr. Onda mümkinçiliginiň hiç hili ýetmezçiligi ýokdur. Biziň iman ýetmezçiligimiz, dünýewiligimiz, boş sözliligimiz, gepleşigimizde aýan bolýan imansyzlygymyz sebäpli töweregimizde gara kölegeler ýygnanýar. Mesih sözi ýa-da häsiýeti arkaly bütinleý söýgüli we on müňleriň arasynda iň beýigi bolan Şahs hökmünde aýan edilmeýär. Haçan-da jan özüni boş zada götermek bilen kanagat tapanda, Rebbiň Ruhy onuň üçin az zat edip bilýär. Biziň gysga görüşli nazarymyz kölegäni görýär, emma onuň aňyrsyndaky şöhraty görüp bilmeýär. Perişdeler dört ýeli tutup saklaýarlar; olar boşanyp gitmäge we bütin ýeriň ýüzüne topulmaga çalyşýan, ýolunda heläkçiligi we ölümi getirýän gazaply at hökmünde şekillendirilendir.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.

> “Biz ebedi dünýäniň edil serhedinde uklap ýatmalymy? Biz ýaltalyga, sowuklyga we ruhy ölüme berilmelimi? Ah, ybadathanalarymyzyň içinde Hudaýyň Öz halkyna üflenýän Ruhy we demi bolsady, olar aýak üstüne galyp ýaşardylar. Biz ýoluň dar, derwezäniň bolsa gysykdygyny görmelidiris. Emma biz şol gysyk derwezeden geçip baranymyzda, onuň giňligi çäksizdir.” Manuscript Releases, volume 20, 216, 217.

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