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# The Revelation of Jesus Christ - Number Eighteen

Isa Mesihiň Ylhamy — On sekizinji sayı

The Sins of the Fathers

Atalaryň günäleri

Author

Jeff Pippenger

Published

November 19, 2023

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In 1856, formerly Philadelphian Millerite Adventism was identified by James and Ellen White as Laodicean. James White then began to promote the message of Laodicea to the movement through the Review and Herald. In the same publication, in the same year, increased light concerning the “seven times” of Leviticus twenty-six was also presented in a series of eight articles by Hiram Edson whom the Whites’ regarded so highly that they named their first son after him. The series ended with the promise that it would be completed in the future, but it never again surfaced. At the transition point of the movement of the first angel, from Philadelphia to Laodicea, the movement stumbled over the “seven times” of Leviticus twenty-six, representing the very first ‘time prophecy’ which the angels of God had led William Miller to recognize and proclaim.

1856-njy ýylda ozal Filadelfiýa häsiýetli Millerit Adventizmi Jeýms we Ellen Waýt tarapyndan Laodikýa hökmünde kesgitlenildi. Şondan soň Jeýms Waýt Review and Herald arkaly bu herekete Laodikýa habaryny wagyz edip başlady. Şol neşirde, şol ýylyň özünde, Levililer kitabyňyň ýigrimi altynjy babyndaky “ýedi wagt” barada artdyrylan nur hem Waýtlaryň öz ilkinji ogluna onuň adyny dakyp goýjak derejede belent sarpa goýan Hiram Edson tarapyndan ýazylan sekiz makalalyk toplum arkaly hödürlendi. Bu toplum geljekde tamamlanyljakdygy baradaky wada bilen tamamlandy, emma ol gaýtadan hiç haçan ýüze çykmady. Birinji perişdäniň hereketiniň Filadelfiýadan Laodikýa geçiş nokadynda, bu hereket Levililer kitabyňyň ýigrimi altynjy babyndaky “ýedi wagt” meselesinde büdredi; bu bolsa Hudaýyň perişdeleriniň William Milleri tanamaga we yglan etmäge ýolbaşçylyk eden iň ilkinji “wagt pygamberligi”ni aňladýardy.

The “seven times” was the chief corner-stone of the Millerite temple foundation. Every prophetic illustration of a sacred foundation is an illustration of Christ, for no other foundation can be laid than Christ.

“Ýedi wagt” Millerit ybadathanasynyň binýadynyň baş burç daşy boldy. Mukaddes binýadyň her bir pygamberlik arkaly berlen şekillendirişi Mesihiň şekillendirişidir, çünki Mesihden başga hiç bir binýat goýlup bilinmez.

> For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.

> Hiç kimse, goýlan binýatdan başga binýat goýup bilmez; ol hem Isa Mesihdir. 1 Korintoslylar 3:11.

Not only is Christ the foundation, He is also the foundation stone which the builders rejected and thereafter stumbled over. He is the stone that ultimately becomes the head of the corner. In Millerite history the “seven times” was the symbol of that corner stone.

Mesih diňe bir binýat bolman, eýsem gurluşykçylaryň ret eden we soňra päsgel bolup büdredilen binýat daşydyr. Ol ahyrsoňunda burçuň baş daşy bolýan daşdyr. Millerit taryhynda “ýedi wagt” şol burç daşyň nyşanydy.

Christ confirmed the covenant with many for one week. The structure of the prophecy of “seven times” against the northern kingdom of Israel (that Hiram Edson had identified in the eight unfinished articles) reproduced the identical structure of the prophetic week that Christ confirmed the covenant in fulfillment of Daniel chapter nine, and verse twenty seven. The week that Christ was gathering Israel is the identical structure of the week that Christ scattered Israel. The scattering of ancient Israel was twenty-five hundred and twenty years, and the gathering of spiritual Israel was twenty-five hundred and twenty days. He gathered Israel to confirm the covenant and He scattered Israel, due to the quarrel of His covenant. To identify the “seven times” as the foundation stone of the Millerite temple is in perfect agreement with identifying Christ as the foundation stone. To reject that stone, is to reject Christ.

Mesih ähti köp adam bilen bir hepde üçin tassyklady. Hiram Edsonyň tamamlanmadyk sekiz makalasynda kesgitlän Ysraýylyň demirgazyk patyşalygyna garşy bolan “ýedi wagt” pygamberliginiň gurluşy, Danyýel kitabynyň dokuzynjy bap, ýigrimi ýedinji aýatynyň ýerine ýetmesinde Mesihiň ähti tassyklan pygamberlik hepdesiniň hut şol bir gurluşyny gaýtadan görkezdi. Mesihiň Ysraýyly ýygnan hepdesi bilen Mesihiň Ysraýyly dargadan hepdesiniň gurluşy birmeňzeşdir. Gadymy Ysraýylyň dargadylmagy iki müň bäş ýüz ýigrimi ýyl boldy, ruhy Ysraýylyň ýygnalmagy bolsa iki müň bäş ýüz ýigrimi gün boldy. Ol ähti tassyklamak üçin Ysraýyly ýygnady, hem-de Öz ähtiniň dawasy sebäpli Ysraýyly dargatdy. “Ýedi wagt”-y Millerit ybadathanasynyň binýat daşy hökmünde kesgitlemek, Mesihi binýat daşy hökmünde kesgitlemek bilen doly sazlaşykdadyr. Şol daşy ret etmek, Mesihi ret etmekdir.

When Christ, in 1856, for the very first time in Christian history, stood knocking at the door of Laodicea, He was seeking to produce an increase of knowledge upon the stone of stumbling that the builders were about to set aside. Seven years later, or you might say, twenty-five hundred and twenty symbolic days later, Laodicean Adventism closed the door. Sadly, Adventism refused to see the increase of knowledge. A stone that you stumble over is a stone that you do not see, but it is still there.

Mesih 1856-njy ýylda, mesihiýet taryhynda ilkinji gezek, Laodikiýanyň gapysynda kakyp duranda, gurluşykçylaryň bir gyra süýşürmekçi bolan büdrer daşynyň üstüne bilimiň artmagyny döretmäge çalyşýardy. Ýedi ýyl soň, ýa-da başgaça aýdylanda, iki müň bäş ýüz ýigrimi simwolik günden soň, Laodikiyaly Adventizm gapyny ýapdy. Gynansak-da, Adventizm bilimiň artmagyny görmegi ret etdi. Büdräp geçýän daşyň — görmeýän daşyňdyr, emma ol şonda-da şol ýerde durandyr.

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

> Halkym bilim ýetmezçiligi sebäpli heläk boldy; sen bilimi ret edeniň üçin, Men hem seni ret ederin, maňa ruhany bolmazsyň; öz Hudaýyňyň kanunyny unudandygyň üçin, Men hem seniň çagalaryňy unudaryn. Hoşeýa 4:6.

The curse of the “seven times,” against the southern kingdom of Judah began in 677 BC and ended on October 22, 1844, along with the twenty-three hundred years of Daniel chapter eight, verse fourteen. The “seven times” is part of the very prophecy that has been identified as the “foundation and central pillar” of the Advent movement. The foundation and central pillar of Adventism was fulfilled at the very same time as several other prophecies. The “seven times,” the twenty-three hundred days, Malachi chapter three, Daniel chapter seven, verse thirteen, and the Matthew twenty-five parable of the ten virgins all were fulfilled on October 22, 1844. The date of October 22, 1844, is the foundational date of the Advent movement, and connected with that date, there is only one command that was identified.

Ýahuda günorta patyşalygynyň garşysyna aýdylan “ýedi wagt” näleti miladydan öňki 677-nji ýylda başlap, Danyýel kitabynyň sekizinji bap, on dördünji aýatyndaky iki müň üç ýüz ýyl bilen bilelikde 1844-nji ýylyň 22-nji oktýabrynda tamamlandy. “Ýedi wagt” Adwent hereketiniň “binýady we merkezi sütüni” diýlip kesgitlenen şol pygamberligiň hut bir bölegidir. Adwentizmiň binýady we merkezi sütüni başga birnäçe pygamberlikler bilen hut şol bir wagtda berjaý boldy. “Ýedi wagt”, iki müň üç ýüz gün, Malaky üçünji bap, Danyýel ýedinji bap, on üçünji aýat we Matta ýigrimi bäşinji bapdaky on gyz baradaky tymsal — bularyň hemmesi 1844-nji ýylyň 22-nji oktýabrynda berjaý boldy. 1844-nji ýylyň 22-nji oktýabry senesi Adwent hereketiniň binýat senesidir, we şol sene bilen baglanyşyklylykda diňe bir buýruk kesgitlenipdi.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.

> Soňra meniň deňziň hem-de ýeriň üstünde duran halde gören perişdäm elini göge galdyrdy, gögi we onuň içindäkileri, ýeri we onuň içindäkileri, deňzi we onuň içindäkileri ýaradan, ebedibaky ýaşaýan Hudaýyň ady bilen ant içdi: indi wagt bolmaz. Ylham 10:5, 6.

Sister White identifies the angel of Revelation chapter ten, that stood upon the earth and sea, as Jesus Christ.

Waýhiň aýal dogany Ylham kitabynda onunjy bapda ýer bilen deňziň üstünde duran perişdäni Isa Mesih diýip kesgitleýär.

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> Ýahýany öwredýän gudratly perişde Isa Mesihiň Özi bolup, Ondan pes şahsyýet däldi. Onuň sag aýagyny deňziň, çep aýagyny bolsa gury ýeriň üstünde goýmagy, Şeýtan bilen uly göreşiň jemleýji sahnalarynda Onuň ýerine ýetirýän paýyny görkezýär. Bu ýagdaý Onuň ähli ýer ýüzüniň üstünden iň ýokary güýjüni we häkimiýetini aňladýar. “The Seventh-day Adventist Bible Commentary”, 7-nji tom, 971.

Christ took the position of standing upon the sea and earth to represent His supreme authority. He then lifted up His hand and commanded that “there should be time no longer.” Christ was entering into covenant with the Millerites and He gave them one command, just as He gave Abraham when he entered into covenant with him. He commanded Abraham to circumcise the male children. When he entered into covenant with a chosen people in the history of Moses, He gave many commands, and those commands included the direction that only the priests could touch the ark. He raised His hand and swore on October 22, 1844, that prophetic time should no longer be incorporated into biblical prophecies. Jesus had addressed the subject of “times and seasons” when He ascended to heaven in a cloud of angels, thus typifying the ascension of the two witnesses as the ensign. What He commanded then was about “times and seasons.”

Mesih deňziň we ýeriň üstünde durmak ornuny eýeläp, Öz ýokary iň ýokary ygtyýaryny görkezdi. Soňra Ol elini ýokary galdyryp, “wagt mundan beýläk bolmaz” diýip buýruk berdi. Mesih Milleritler bilen äht baglaşýardy we Olara, edil Ybraýym bilen äht baglaşanda oňa bereni ýaly, bir buýruk berdi. Ol Ybraýyma erkek çagalary sünnet etmegi buýurdy. Musa döwrüniň taryhynda saýlanan halk bilen äht baglaşanda bolsa, Ol köp buýruk berdi; şol buýruklaryň arasynda diňe ruhanylaryň sandykça el degirip biljekdigi baradaky görkezme hem bardy. Ol 1844-nji ýylyň 22-nji oktýabrynda elini ýokary galdyryp ant içdi we pygamberlik wagtynyň mundan beýläk Mukaddes Kitabyň pygamberliklerine goşulmajakdygyny aýtdy. Isa asmana perişdeler buludy içinde göterilende, “wagtlar we möwsümler” meselesine degişli gürrüň edipdi; bu bolsa iki şaýadyň nyşan hökmünde ýokary göterilişiniň görnüşi bolupdy. Şonda Onuň beren buýrugy “wagtlar we möwsümler” barada bolupdy.

> When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. Acts 1:6–8.

> Şonuň üçin olar bir ýere ýygnananlarynda, Ondan sorap şeýle diýdiler: «Ýa Reb, şu wagtda patyşalygy Israýyla gaýtadan dikeldersiňmi?» Ol bolsa olara şeýle diýdi: «Atanyň Öz ygtyýaryna goýlan wagtlary ýa-da möwsümleri bilmek size degişli däldir. Emma Mukaddes Ruh siziň üstüňize inenden soň, siz güýç alarsyňyz; we Ierusalimde, tutuş Ýahudada, Samariýada hem-de ýer ýüzüniň iň ujuna çenli Maňa şaýatlar bolarsyňyz.» Resullaryň Işleri 1:6–8.

Jesus did not say that there were no times and seasons, for speaking through Solomon he had confirmed that there are “times and seasons.”

Isa Süleýman arkaly geplemek bilen “wagtlaryň we möwsümleriň” bardygyny tassyk edenligi üçin, ol hiç hili wagtlaryň we möwsümleriň ýokdugyny aýtmady.

> To every thing there is a season, and a time to every purpose under the heaven: Ecclesiastes 3:1.

> Her bir zadyň öz wagty, asmanyň astyndaky her bir maksadyň hem öz sagady bardyr: Wagyzçy 3:1.

There are “times and seasons” within the biblical record that are testimonies to Palmoni, the “Wonderful Numberer”, but as of October 22, 1844, God’s people have been commanded to never again present a prophetic message that is hung upon time. The counsel of Jesus to the disciples just before He ascended represents the history just before His purified people are lifted up as an ensign in Revelation chapter eleven, and it agrees with the command He gave on October 22, 1844. At the foundational date of Adventism, Christ commanded that there were to be no more prophetic messages based upon time, and at His ascension which typified the ascension of the two witnesses in Revelation eleven he repeated that command.

Mukaddes Kitap ýazgylarynyň içinde Palmoniniň — «Gudratly Sanagçy»nyň — güwänamasy bolan «wagtlar we möwsümler» bar, emma 1844-nji ýylyň 22-nji oktýabryndan bäri Hudaýyň halkyna wagt bilen baglanyşdyrylan pygamberlik habaryny indi hiç haçan beýan etmezlik buýruldy. Isanyň asmana göterilmeziniň öňüsyrasynda şägirtlere beren nesihaty, Ylham kitabyň on birinji babynda Onuň päklenen halkynyň baýdak hökmünde ýokary göterilmeginiň öňündäki taryhy aňladýar we ol 1844-nji ýylyň 22-nji oktýabrynda beren buýrugy bilen laýyk gelýär. Adventizmiň düýp goýujy senesinde Mesih wagta esaslanýan pygamberlik habarlarynyň indi bolmaly däldigini buýurdy, we Ylham kitabynyň on birinji babyndaky iki şaýadyň ýokary göterilmegini nusgalandyran Öz asmana göterilişinde Ol şol buýrugy gaýtalady.

> “Let all our brethren and sisters beware of anyone who would set a time for the Lord to fulfill His word in regard to His coming, or in regard to any other promise He has made of special significance. ‘It is not for you to know the times or the seasons, which the Father hath put in His own power.’ False teachers may appear to be very zealous for the work of God, and may expend means to bring their theories before the world and the church; but as they mingle error with truth, their message is one of deception, and will lead souls into false paths. They are to be met and opposed, not because they are bad men, but because they are teachers of falsehood and are endeavoring to put upon falsehood the stamp of truth.” Testimonies to Ministers, 55.

> “Rebbimiziň gelerligi babatda ýa-da Onuň aýratyn ähmiýetli başga haýsydyr bir wada-sözünüň ýerine ýetjek wagtyny kesgitlemäge synanyşýan islendik adamdan ähli dogan-garyndaşlarymyz we uýalarymyz ägä bolsunlar. ‘Atanyň Öz ygtyýarynda goýýan wagtlaryny ýa-da döwürlerini bilmek size degişli däldir.’ Ýalan mugallymlar Hudaýyň işi üçin örän yhlasly ýaly bolup görünip bilerler we öz nazaryýetlerini dünýäniň hem-de ybadathananyň öňünde goýmak üçin serişdelerini sarp edip bilerler; emma olar hakykaty ýalňyşlyk bilen garyşdyrýandyklary sebäpli, olaryň habary aldaw habar bolup, janlary ýalan ýollara alyp barar. Olar ýaman adamlar bolandyklary üçin däl-de, eýsem ýalanlygyň mugallymlary bolandyklary we ýalanlyga hakykatyň möhürini basmaga çalyşýandyklary üçin, garşy alnyp, garşylanmalydyrlar.” Testimonies to Ministers, 55.

Sister White was clear that we will never have a message of time identifying anything of special significance, not simply His Second Coming. Time prophecy, which was the theme of the Millerite movement, ended on October 22, 1844, and the only command associated with that foundational date was that time should never be used in the presentation of God’s message again.

Uayt uýamyz Isanyň diňe Ikinji Gelşini däl, eýsem aýratyn ähmiýetli islendik bir zady kesgitleýän wagt baradaky habary hiç haçan almanjakdygymyzy aýdyň beýan etdi. Millerçi hereketiň esasy temasyny emele getiren wagt pygamberligi 1844-nji ýylyň 22-nji oktýabrynda tamamlandy, we şol düýpli sene bilen bagly ýeke-täk buýruk wagtyň indi hiç haçan Hudaýyň habaryny wagyz etmekde ulanylmazlygydy.

In the beginning movement of the first angel, at the very point of the transition from Philadelphia to Laodicea, increased light was given upon the foundational truth of the Millerite movement. Seven years later, or twenty-five hundred and twenty symbolic days later, or a “wilderness” later, in 1863, the foundational stone of the “seven times” was set aside by the builders.

Birinji perişdäniň hereketiniň başlangyjynda, Filadelfiýadan Laodikeýa geçişiniň hut özi bolan pursatda, Millerit hereketiniň düýpli hakykaty üstüne artdyrylan nur berildi. Ýedi ýyl soň, ýa-da iki müň bäş ýüz ýigrimi simwoliki gün soň, ýa-da bir “çöl” soň, 1863-nji ýylda, “ýedi gezek” baradaky düýp daşy gurluşykçylar tarapyndan bir gyra goýuldy.

In the ending movement of the third angel, at the very point of transition from Laodicea to Philadelphia a test that includes a confession of the sins of the fathers is given. The test of the foundation for the fathers was the “seven times,” which was their foundation stone. Would the ending movement disregard the only command associated with the foundational date, as their father’s disregarded their foundational stone?

Üçünji perişdäniň jemleýji hereketinde, Laodikýa döwründen Filadelfiýa geçişiň hut öz pursatynda, atalaryň günäleriniň boýun alynmagyny öz içine alýan bir synag berilýär. Atalar üçin binýadyň synagy “ýedi wagt” bolup, ol olaryň düýp daşydy. Jemleýji hereket, atalarynyň özleriniň düýp daşyny äsgermezlik edişleri ýaly, binýat goýlan sene bilen baglanyşykly ýeke-täk buýrugy äsgermezlik edermikä?

Yes. They most certainly did that very thing. They repeated the sins of their fathers.

Hawa. Olar hut şonuň özüni etdiler. Olar atalarynyň günälerini gaýtaladylar.

Their fathers did not sin in the foundational date, for among other things they were still Philadelphians at that foundational date. Their fathers failed their foundational test when they transformed into Laodicea and rejected the “seven times” along with its increasing light.

Olaryň atalary düýpli senede günä etmediler, çünki beýleki zatlaryň arasynda olar şol düýpli senede heniz Filadelfiýaly edipdiler. Olaryň atalary özleriniň düýpli synagyndan, Laodikýa öwrülip, “ýedi gezek” taglymatyny onuň artýan nury bilen bilelikde ret edenlerinde geçip bilmediler.

Their foundational failure in 1863, was preceded by seven years of Christ knocking on the door of their Laodicean hearts. Seven years is symbolic of the “seven times” and of the “wilderness.” After the “wilderness” from 1856 to 1863, they failed their foundational test.

Olaryň 1863-nji ýyldaky düýpli şowsuzlygynyň öňüsyrasynda, Mesihiň olaryň Laodikiýaly ýürekleriniň gapysyny kakyp duran ýedi ýyly bolup geçdi. Ýedi ýyl “ýedi wagt”yň hem-de “çölüň” nyşanydyr. 1856-dan 1863-e çenli bolan “çölden” soň, olar özleriniň düýpli synagyndan şowsuz çykdylar.

In the first disappointment of the movement of the third angel God’s people sinned, by rejecting the only command directly associated with the foundational date. They chose to incorporate time prediction into the prophetic message, when they knew better. In so doing they repeated the sin of Moses, neglecting to circumcise his son and the sin of Uzzah touching the ark, which he knew he was forbidden to do. The movement of the third angel did what they knew was not right! If anyone wishes to paint over that fact, then use the rest of the can of paint, to cover the truth that Moses, and Uzzah both sinned and manifested rebellion against God’s will as they typified the first disappointment of the very last of all the reform lines—the reform line that every reform line pointed forward to. The illustrations of the first disappointment in the reform lines bear the signature of Alpha and Omega, and the record therein is for the benefit of God’s people, even if God’s people refuse to be benefited thereby.

Üçünji perişanlygyň ilkinji lapykeçliginde Hudaýyň halky günä etdi, çünki olar esas goýujy sene bilen gönüden-göni baglanyşykly bolan ýeke-täk tabşyrygy ret etdiler. Olar, has gowusyny bilýändiklerine garamazdan, pygamberlik habaryna wagt baradaky çaklamany goşmagy saýlap aldylar. Şeýle etmek bilen olar Musanyň günäsini gaýtaladylar: ogluny sünnet etmegi äsgermezlik etmegi we Uzanyň, özüne etmegi gadagan edilendigini bilip durka, sandyga el degirmegi bilen eden günäsini gaýtaladylar. Üçünji perişdäniň hereketi özleriniň dogry däldigini bilýän zadyny etdi! Eger kimdir biri şol hakykaty ört-basdyr etmek islese, onda boýag gapynyň galan bölegini hem ulansyn, Musanyň we Uzanyň ikisiniň hem günä edendigini hem-de Hudaýyň erkine garşy pitne ýüze çykaryp, ähli özgertme çyzyklarynyň iň soňkusynyň—ähli özgertme çyzyklarynyň öňe tarap görkezip gelen özgertme çyzygynyň—ilkinji lapykeçligini nyşanlandyrandyklary baradaky hakykaty hem örtmek üçin. Özgertme çyzyklaryndaky ilkinji lapykeçligiň mysallary Alfa bilen Omeganyň goluny göterýär, we ondaky ýazgy Hudaýyň halkynyň peýdasy üçindir, hatda Hudaýyň halky ondan peýda almakdan ýüz öwürse-de.

The movement of the first angel was given a period of seven years, which is a symbol of the wilderness of the “seven times,” to accept the Laodicean message along with the light of the “seven times.” The curse of the “seven times” is the curse of being spewed out of the mouth of the Lord. In 1863, they repeated the work of rebuilding Jericho, a work that contained a “curse.” The seven years from 1856, to 1863, are a miniature illustration of the rebellion of the fathers of ancient Israel’s sin that brought upon them the curse of “seven times.” Modern Israel repeated the sins of their fathers in 1863.

Birinji perişdäniň hereketine, “ýedi wagt” nury bilen bilelikde Laodikýa habaryny kabul etmek üçin, “ýedi wagt” çölüniň nyşany bolan ýedi ýyllyk döwür berildi. “Ýedi wagt” näleti Rebbiň agzyndan tüýkürilip çykarylmak näletidir. 1863-nji ýylda olar “näleti” öz içine alan bir iş bolan Ýerihony täzeden gurmak işini gaýtaladylar. 1856-njy ýyldan 1863-nji ýyla çenli bolan ýedi ýyl, gadymy Ysraýylyň atalarynyň olaryň üstüne “ýedi wagt” näletini getiren günäli gozgalaňynyň kiçijik bir beýanydyr. Häzirki zaman Ysraýyly 1863-nji ýylda atalarynyň günälerini gaýtalady.

The movement of the third angel failed the test of the first disappointment as surely as did Moses and Uzzah. They were then slain in the streets for a “wilderness” period of three and a half days. They are now being formed into bodies by the sound of the Comforter. The sound of the Comforter is being given through the “voice” in the wilderness, and they are now being confronted with the test, not of time setting, but of the “seven times.” They already failed the test of time setting.

Üçünji perişdäniň hereketi, edil Musa bilen Uzza ýaly, ilkinji göwnüçökgünligiň synagyndan geçip bilmedi. Şonda olar üç ýarym günlük bir “çöl” döwründe köçelerde öldürildiler. Indi bolsa Teselli Berijiniň sesi arkaly bedenler görnüşine getirilýärler. Teselli Berijiniň sesi çölde çykyan “ses” arkaly berilýär, we olar indi wagt bellemek synagy bilen däl-de, “ýedi wagt” synagy bilen ýüzbe-ýüz edilýärler. Olar wagt bellemek synagyndan eýýäm geçip bilmediler.

They are not being tested as to whether they believe the “seven times” is a valid truth, for they have previously given testimony that they accept the “seven times” as a valid prophecy. They have confessed to believe the prophecy of twenty-five hundred and twenty years of scattering. But they may be unaware that there is a new testing light of the “seven times.” They are standing where their fathers stood in 1856. The new light is that the three and a half days of Revelation eleven, is not simply identifying the French Revolution, but it is now a present truth reality.

Olar “ýedi wagt” hakykatdan-da dogry hakykatmy diýen taýdan synalyp durulan däldirler, çünki olar mundan ozal “ýedi wagty” dogry pygamberlik hökmünde kabul edýändiklerine şaýatlyk edipdiler. Olar iki müň bäş ýüz ýigrimi ýylyň dargadylyş pygamberligine ynanýandyklaryny ykrar etdiler. Emma olar “ýedi wagt” barada täze synagçy nuryň bardygyny bilmän bilerler. Olar 1856-njy ýylda atalarynyň duran ýerinde durýarlar. Täze nur şudur: Ylham on birinji bapdaky üç ýarym gün diňe bir Fransuz rewolýusiýasyny görkezmek bilen çäklenmän, eýsem indi häzirki hakykatyň hem bir hakykatydyr.

Is the opening up of the hidden history of the seven thunders, and opening of the seventh seal actually two witnesses that identify that the Revelation of Jesus Christ is now being unsealed? If it is, is it actually true that the entire book of Revelation is speaking of the last days? If that is true, then does the three and a half days represent the tarrying time in the virgin’s parable? If it does, then does the remedy of the “seven times” actually represent a command that must be met by those who participated in the Nashville prediction of July 18, 2020?

Ýedi gürrüldiniň gizlin taryhynyň açylmagy we ýedinji möhüriň açylmagy hakykatdan-da Isa Mesihiň Ylhamynyň indi açylyp başlanandygyny görkezýän iki şaýatmy? Eger şeýle bolsa, onda tutuş Ylham kitabynyň ahyrky günler hakynda söz açýandygy hakykatdan-da dogrumy? Eger bu dogry bolsa, onda üç ýarym gün bakyrlaryň tymsalyndaky garaşmak wagtyny aňladýarmy? Eger şeýle bolsa, onda “ýedi gezek” diýen derman hakykatdan-da 2020-nji ýylyň 18-nji iýulyndaky Neşwil çaklamasyna gatnaşanlar tarapyndan ýerine ýetirilmeli buýrugy aňladýarmy?

Wow! There is a test for you! Do those that wake up and realize they are in the tarrying time, actually have to repent for their sins, and their father’s sins at the end of the three and a half days? Was it really a sin to disregard the command not to employ time in a prediction?

Wah! Ine, seniň üçin bir synag! Oýanýan we özleriniň eglenmek döwründedigine düşünýänler, hakykatdan-da üç ýarym günüň ahyrynda öz günälerine hem-de atalarynyň günälerine toba etmelimi? Wagty pygamberlik çaklamasynda ulanmazlyk baradaky buýrugy äsgermezlik etmek hakykatdan-da günä boldumy?

For those who took the position that the failed prediction of Nashville was somehow God’s intended purpose, and who thereafter have attempted to uphold that claim, I would add another observation, beyond the sin of employing time in God’s prophecies. What happened with the false prediction of Nashville was not simply a manifestation of rebellion to Christ’s command in 1844, it was an action that told those outside of Adventism that the predictions found in the Spirit of Prophecy are faulty. It was a reproach upon the writings of the Spirit of Prophecy. It provides evidence for those in the world that the writings of Ellen White are as important as the writings of Joseph Smith, or of Nostradamus. The precious words of Ellen White were corrupted with the vile words of our rebellion. It wasn’t only a rebellion against Christ, who is the Word of God, it was simultaneously a rebellion against the Spirit of Prophecy. John was being persecuted in the isle that is called Patmos, not because he placed his human opinion above the Bible and Spirit of Prophecy, but because he obeyed those two witnesses.

Neşwiliň başa barmadyk öňünden aýdylyşynyň nähilidir bir usul bilen Hudaýyň niýetlenen maksady bolandygyny öňe sürenler we şondan soň hem şol talaby goldamaga synanyşanlar üçin, Hudaýyň pygamberliklerinde wagt ulanylmagynyň günäsinden başga-da, men ýene bir syny goşaryn. Neşwiliň ýalan öňünden aýdylyşy bilen bolup geçen zat diňe bir 1844-nji ýylda Mesihiň buýrugyna garşy çykmagyň ýüze çykyşy bolman, eýsem Adventizmiň daşyndakylara Pygamberlik Ruhunda duş gelýän öňünden aýdylyşlaryň nädogrudygyny habar beren bir hereket boldy. Bu Pygamberlik Ruhunyň ýazgylaryna getirilen masgaraçylykdy. Ol dünýädäkiler üçin Ellen Waýtyň ýazgylarynyň Jozef Smitiň ýa-da Nostradamusyň ýazgylary ýaly derejede ähmiýetlidigine subutnama berýär. Ellen Waýtyň gymmatly sözleri biziň gozgalaňymyzyň haram sözleri bilen bozuldy. Bu diňe bir Hudaýyň Sözi bolan Mesihe garşy gozgalaň bolman, şol bir wagtda Pygamberlik Ruhuna garşy hem gozgalaňdy. Ýahýa Patmos diýlip atlandyrylýan adada yzarlanýardy; munuň sebäbi onuň öz ynsan pikirini Mukaddes Kitabyň we Pygamberlik Ruhunyň üstünde goýandygy däl-de, eýsem şol iki şaýada boýun bolandygy üçindi.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.

> Men, Ýahýa, siziň hem doganyňyz, hem muşakgatda, hem Isa Mesihiň patyşalygynda we sabyrlylygynda ýoldaşyňyz bolup, Hudaýyň Sözi we Isa Mesihiň şaýatlygy sebäpli Patmos diýilýän adada idim. Ylham 1:9.

We repeated the sins of our father Moses at our first disappointment, and we need to confess this. We need to confess this for we are now at 1856. There is now new light about the “seven times,” just as there was then. We are now at the transition from Laodicea to Philadelphia as the beginning movement was at the transition of Philadelphia to Laodicea in 1856. In 1856, our fathers stopped the publication of the increase of knowledge concerning the “seven times.” We might not be able to stop the publication of that light, but we certainly can close the doors of our hearts against this light. We can pretend, as the original Seventh-day Adventist builders did, that the stone was not actually there, and continue to stumble over it. Our problem is that we don’t have over a century to put our heads in the sand, for the judgments are already beginning.

Ilkinji lapykeçligimizde atamyz Musaňa degişli günäleri gaýtaladyk, we muny boýun almalydyrys. Biz muny boýun almalydyrys, çünki biz häzir 1856-njy ýylda durus. Häzir “ýedi wagt” barada täze ýagtylyk bar, edil şol wagtda bolşy ýaly. Häzir biz Laodikýadan Filadelfiýa geçiş döwründediris, edil başlangyç hereketiň 1856-njy ýylda Filadelfiýadan Laodikýa geçiş döwründe bolşy ýaly. 1856-njy ýylda atalarymyz “ýedi wagt” baradaky bilimiň artmagynyň neşir edilmegini togtatdylar. Biz şol ýagtylygyň neşir edilmegini togtadyp bilmezligimiz mümkin, emma ýüreklerimiziň gapylaryny bu ýagtylyga garşy ýapyp bileris. Biz, asyl Ýedinji gün Adventist gurluşykçylary ýaly, daşyň hakykatdan hem şol ýerde däldigini çak edip, onuň üstünden büdremegimizi dowam etdirip bileris. Biziň meselämiz şudur: kellälerimizi çäge gömüp oturmak üçin bir asyrdan gowrak wagtymyz ýok, çünki hökümler eýýäm başlap barýar.

If we allow the Alpha and Omega to teach us with the principle that the end of a thing is illustrated by the beginning of a thing, we can easily see that Alpha and Omega is demonstrating that the prediction of Nashville was typified by our fathers. When we acknowledge this truth, we then will be confronted with the reality that since the prediction every effort to produce some type of human logic to justify the failed prediction was nothing more than a fig leaf. Then we will see that God has not been walking with us while we have been in the enemy’s land. He has been there, but only in the sense that He has been knocking on the doors of hearts, seeking entrance. If the fig leaf of human logic is removed, then we might also see that the denial, or the flawed human logic we have employed to justify the Nashville prediction, is evidence that we have been walking contrary to Christ.

Ählumyň ahyrynyň bir zadyň başlangyjy bilen şekillendirilýändigi prinsipine görä, eger Alfa bilen Omega bize öwretmäge rugsat bersek, onda Neşwiliň öňünden aýdylyşynyň atalarymyz arkaly nusgalanandygyny aňsatlyk bilen görüp bileris. Bu hakykaty kabul edenimizde, öňünden aýdylyşdan bäri başa barmadyk şol öňünden aýdymy aklamak üçin adamyň logikasynyň haýsydyr bir görnüşini döretmäge gönükdirilen her bir synanyşygyň injir ýapragyndan başga zat bolmandygy hakykaty bilen ýüzbe-ýüz bolarys. Şonda biz duşmanyň ýurdunda bolan döwrümizde Hudaýyň biziň bilen ýörmändigini göreris. Ol şol ýerde bolupdy, ýöne diňe ýürekleriň gapylaryny kakyp, girmek üçin ýol gözlän manyda bolupdy. Eger adamyň logikasynyň injir ýapragy aýrylsa, onda biz Neşwil baradaky öňünden aýdymy aklamak üçin ulanan inkärimiziň, ýa-da kemçilikli ynsan logikasynyň, Mesihe garşy ýörändigimiziň subutnamasydygyny hem görüp bileris.

In 1856, Philadelphian Adventism transformed into Laodicea, and they knew it. The Lord confirmed it through the words of the prophetess and her husband. Standing at the doors of those Laodicean hearts Christ offered to come in and sup with them. The food that He brought to dine upon was the foundation stone of the “seven times.” They refused.

1856-njy ýylda Filadelfiýa Adventizmi Laodikeýa öwrüldi, muny olar özleri-de bilýärdiler. Reb muny pygamber zenanyň we onuň äri arkaly aýdylan sözler bilen tassyklady. Laodikeýaly şol ýürekleriň gapylarynyň öňünde durup, Mesih olaryň ýanyna girip, olar bilen bile saçak başyna geçmegi teklip etdi. Onuň naharlanmak üçin getirýän iýmiti “ýedi wagt” taglymatynyň binýat daşy bolupdy. Olar muny ret etdiler.

In 2023, the last movement is now transcending from Laodicea unto Philadelphia, for the eighth church is of the seven churches. The Lord Alpha and Omega has confirmed it through His word of “truth.” Christ is now standing at the door of those recently dead dry bones offering to come in and dine with them, and the meal He wishes to share with them is the identical meal He attempted to share with their fathers in 1856. It is not simply the nuts and bolts of the doctrine of the “seven times,” as it was for their fathers in 1856. No, it’s the bitter remedy of the “seven times,” and the remedy requires the type of humility that is often hard to swallow.

2023-nji ýylda soňky hereket indi Laodikeýadan Filadelfiýa geçýär, çünki sekizinji ybadathana ýedi ybadathananyňkydyr. Reb Alpha we Omega muny Öziniň “hakykat” sözi arkaly tassyklady. Mesih indi ýaňy-ýakynda ölen gury süňkleriň gapysynda durup, olaryň ýanyna girip, olar bilen naharlanmagy teklip edýär, we Olaryň bilen paýlaşmak isleýän nahary, 1856-njy ýylda olaryň atalary bilen paýlaşmaga synanyşan naharynyň edil özüdür. Bu diňe 1856-njy ýylda olaryň atalary üçin bolşy ýaly, “ýedi wagt” taglymatynyň ýönekeý esaslary däldir. Ýok, bu “ýedi wagt”yň ajy dermanydyr, we bu derman köplenç ýuwutmaga kyn bolan pesgöwünlilik görnüşini talap edýär.

> The word of the Lord came again unto me, saying, Son of man, say unto the prince of Tyrus, Thus saith the Lord God; Because thine heart is lifted up, and thou hast said, I am a God, I sit in the seat of God, in the midst of the seas; yet thou art a man, and not God, though thou set thine heart as the heart of God. Behold, thou art wiser than Daniel; there is no secret that they can hide from thee. Ezekiel 28:1–3.

> Rebbiň sözi ýene-de maňa gelip, şeýle diýdi: «Eý, ynsan ogly, Tir hökümdaryna aýt: Hökmürowan Reb şeýle diýýär: ýüregiň ulaldy, sen bolsa: “Men hudaýdyryn, deňizleriň arasynda Hudaýyň tagtynda otyryn” diýdiň. Emma sen Hudaý däl-de, ynsansyň, ýüregiňi Hudaýyň ýüregi ýaly eden bolsaň-da. Ine, sen Danyýeldan-da paýhaslysyň; senden hiç bir syr gizlenip bilinmez». Ezekiel 28:1–3.

Perhaps those of us that participated in the Nashville prediction are wiser than Daniel?

Belki, Naşwil baradaky pygamberligiň ýerine ýetmegine gatnaşan bizler Danyýelden has akyldarlydyrys?

> In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes: And I prayed unto the Lord my God, and made my confession, and said, O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments; We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments: Neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land. O Lord, righteousness belongeth unto thee, but unto us confusion of faces, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the countries whither thou hast driven them, because of their trespass that they have trespassed against thee. O Lord, to us belongeth confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against thee. To the Lord our God belong mercies and forgivenesses, though we have rebelled against him; Neither have we obeyed the voice of the Lord our God, to walk in his laws, which he set before us by his servants the prophets. Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem.

> Onuň patyşalygynyň birinji ýylynda men, Daniýel, kitaplardan, Rebbiň sözüniň Ýermeýa pygambere gelip, Iýerusalimiň weýrançylyklary üstünde ýetmiş ýylyň tamamlanjakdygyny aýdýan ýyllaryň sanyna düşündim. Men doga-dilegler, oraza, jübi geýip we kül içinde Reb Hudaýy gözlemek üçin ýüregimi Oňa gönükdirdim. Men Reb, öz Hudaýyma doga edip, günämi boýun alyp, şeýle diýdim: «Eý Reb, Seni söýýänlere we buýruklaryňy berjaý edýänlere ähtiňi we merhemetiňi saklaýan beýik hem gorkuly Hudaý! Biz günä etdik, etmiş etdik, erbetlik etdik, gozgalaň turuzdyk, hatda Seniň görkezmeleriňden we hökümleriňden ýüz dönderdik. Şeýle hem, Seniň adyň bilen patyşalarymyza, beglerimize, atalarymyza we ýurduň ähli halkyna sözlän hyzmatkärleriň — pygamberleriň sözüne gulak asmadyk. Eý Reb, dogrulyk Saňa degişlidir, emma bu gün bolşy ýaly, ýüzümiziň utanjy bize degişlidir: Ýahuda adamlaryna, Iýerusalimiň ýaşaýjylaryna we Saňa garşy eden dönükligi sebäpli Seniň kowup goýberen ähli ýurtlaryň içinde ýakynda bolanlara-da, uzakda bolanlara-da, ähli Ysraýyla. Eý Reb, ýüzümiziň utanjy bize, patyşalarymyza, beglerimize we atalarymyza degişlidir, çünki biz Saňa garşy günä etdik. Rehim-şepagatlar we bagyşlamalar Reb, Hudaýymyza degişlidir, hernäçe biz Oňa garşy gozgalaň turuzan bolsak-da. Şeýle hem, hyzmatkärleri bolan pygamberleriň üsti bilen öňümizde goýan kanunlarynda ýöremek üçin Reb, Hudaýymyzyň sesine boýun egmedik. Hawa, ähli Ysraýyl Seniň kanunyňy bozdy, ýüz öwrüp, Seniň sesiňe boýun egmez ýaly boldy. Şonuň üçin Hudaýyň hyzmatkäri Musa kanunynda ýazylan nälet hem ant bize döküldi, çünki biz Oňa garşy günä etdik. Şeýlelikde, Ol biziň üstümize we bize höküm eden kazylarymyzyň üstüne uly betbagtçylyk getirmek bilen bize garşy we bize garşy aýdyp geçen sözlerini berkitdi; çünki tutuş asmanyň astynda Iýerusalime edilen ýaly zat edilmedi.

> As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Therefore hath the Lord watched upon the evil, and brought it upon us: for the Lord our God is righteous in all his works which he doeth: for we obeyed not his voice. And now, O Lord our God, that hast brought thy people forth out of the land of Egypt with a mighty hand, and hast gotten thee renown, as at this day; we have sinned, we have done wickedly. O Lord, according to all thy righteousness, I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem, thy holy mountain: because for our sins, and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us. Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord’s sake. O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our righteousnesses, but for thy great mercies. O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God: for thy city and thy people are called by thy name. And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:2–22.

> Musa kanunynda ýazylyşy ýaly, bu betbagtçylygyň bary biziň başymyza geldi; emma biz Reb Hudaýymyzyň öňünde doga-dileg etmedik, şeýdip biz öz günälerimizden ýüz dönderip, Seniň hakykatyňa düşüneli diýmedik. Şonuň üçin Reb şol betbagtçylyga gözegçilik edip, ony biziň başymyza getirdi; çünki Reb Hudaýymyz edýän ähli işlerinde adyldyr; emma biz Onuň sesine gulak asmadyk. Indi bolsa, eý Reb Hudaýymyz, Öz halkyňy Müsür ýurdunyň içinden güýçli gol bilen çykaryp, şu güne çenli bolşy ýaly, Özüňe at-şöhrat gazanan Sen, biz günä etdik, biz ýamanlyk etdik. Eý Reb, ähli adalatly işleriňe laýyklykda, Senden haýyş edýärin, gazabyň bilen gaharyň Öz şäheriň Ýerusalimden, Öz mukaddes dagyňdan sowulsyn; çünki biziň günälerimiz we atalarymyzyň etmişleri sebäpli, Ýerusalim bilen Seniň halkyň töweregimizdäkileriň ählisine masgara boldy. Indi bolsa, eý Hudaýymyz, guluňyň dogasyny we ýalbaryşlaryny eşit, hem Rebbiň hatyrasyna weýran bolan mukaddes ýeriňe Öz ýüzüňi nur saçdyr. Eý Hudaýym, gulagyňy egip eşit; gözleriňi açyp, biziň weýrançylyklarymyzy we Seniň adyň bilen atlandyrylýan şäheri gör; çünki biz ýalbaryşlarymyzy Öz öňüňe öz dogrulyklarymyz sebäpli däl-de, eýsem Seniň beýik rehimdarlyklaryň sebäpli getirýäris. Eý Reb, eşit; eý Reb, bagyşla; eý Reb, gulak as-da ýerine ýetir; gijikdirme, Özüň hatyrasyna, eý Hudaýym; çünki Seniň şäheriň we Seniň halkyň Seniň adyň bilen atlandyrylýar. Men heniz sözläp, doga edip, öz günämi we halkym Ysraýylyň günäsini boýun alyp, Hudaýymyň mukaddes dagy üçin Reb Hudaýymyň öňünde ýalbaryşymy getirip durkam; hawa, men heniz dogada sözläp durkam, başdaky görnüşde gören şol adam Jebraýyl tiz uçup gelip, agşamky sadaka wagtynda maňa degdi. Ol maňa düşündirdi, meniň bilen gepleşdi-de şeýle diýdi: Eý Daniýel, men indi saňa paýhas we düşünje bermek üçin geldim. Daniýel 9:2–22.

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