Article

# The Book of Daniel - Number Forty

Danyýel Kitaby — Kyrkynjy San

Paul

Pawlus

Author

Jeff Pippenger

Published

January 4, 2024

Formats

PDF
Word
Song MP3

Daniel chapter one, when overlaid with Daniel chapter four, represents the history of the first and second angels, from 1798 to 1844. In that history the book of Daniel was unsealed, and the portion that was unsealed was chapters seven, eight and nine. “Line upon line” chapters one, four and then seven through nine, illustrate the history of the Millerite movement of the first angel.

Danyýl kitabynyň birinji baby, onuň üstüne Danyýl kitabynyň dördünji baby goýlanda, 1798-nji ýyldan 1844-nji ýyla çenli birinji we ikinji perişdeleriň taryhyny aňladýar. Şol taryhda Danyýl kitabyň möhüri açyldy, we möhüri açylan bölegi ýedinji, sekizinji hem-de dokuzynjy baplar boldy. “Setir üstüne setir” görnüşinde birinji, dördünji, soňra bolsa ýedinjiden dokuzynja çenli baplar birinji perişdäniň Millerit hereketiniň taryhyny görkezýär.

In that history (1798 to 1844), the foundational truths of Adventism were established, and those truths were ultimately represented upon the 1843 pioneer chart. Nebuchadnezzar’s image of Daniel chapter two, is on the chart. The visions of Daniel seven and eight are on the chart. “The daily” of chapter eight is represented, as is the “seven times” of Leviticus twenty-six. The three Woes of Islam, as represented in Revelation chapter nine, are there. God forewarned repeatedly that those foundational truths would be attacked.

Şol taryhy döwürde (1798-den 1844-e çenli) Adventizmiň düýpli hakykatlary berkidildi we şol hakykatlar ahyrsoňunda 1843-nji ýylyň öňdebaryjy çyzgysynda beýan edildi. Daniýel kitabynyň ikinji babyndaky Nebukadnesaryň heýkeli şol çyzgyda bar. Daniýeliň ýedinji we sekizinji baplardaky görnüşleri şol çyzgyda bar. Sekizinji babyň “gündelik” diýen düşünjesi-de, Lewiler 26-daky “ýedi gezek” diýen düşünje-de şol ýerde görkezilendir. Ylham kitabynyň dokuzynjy babynda beýan edilişi ýaly, Yslamyň üç Wesi hem şol ýerde bardyr. Hudaý bu düýpli hakykatlaryň hüjüme sezewar ediljekdigini gaýtalap öňünden duýdurdy.

> “Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

> “Sionyň diwarlarynda Hudaýyň garawullary bolup duranlar, halkyň öňünde howplary öňünden görüp bilýän adamlar bolsunlar, — hakykat bilen ýalňyşy, dogrulyk bilen nädogrulygy tapawutlandyryp bilýän adamlar.”

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Duýduryş berildi: 1842, 1843 we 1844-nji ýyllardaky habar gelen wagtyndan bäri biziň gurup gelýän imanymyzyň binýadyny sarsdyrjak hiç bir zada ýol berilmeli däldir. Men bu habaryň içindedim, şondan bäri hem dünýäniň öňünde durup, Hudaýyň bize beren ýagtysyna wepaly bolup geldim. Biz, günsaýyn yhlasly doga bilen Rebbi gözläp, ýagtylyk agtaryp ýörkäk, aýaklarymyzyň goýlan meýdançasyndan aýagymyzy aýyrmagy niýet etmeýäris. Siz meniň Hudaýyň maňa beren ýagtysyny terk edip biljekdigimi pikir edýärsiňizmi? Ol Ebedi Gaýa ýaly bolmalydyr. Ol maňa berlenden bäri meni ugrukdyryp gelýär.” Review and Herald, 1903-nji ýylyň 14-nji apreli.

The work of the dirt brush man, that is to be accomplished with the participation of God’s last day people, is also represented by Isaiah, when he identifies the last day people and the work they are called to do, for the foundations were destined to be buried with error before the last days arrived.

Hudaýyň ahyrky gün halkynyň gatnaşmagy bilen amala aşyryljak tozan süpürýän adamyň işi hem Işaýa tarapyndan şekillendirilýär; ol ahyrky gün halkyny we olaryň çagyrylan işini kesgitläp görkezýär, çünki ahyrky günler gelmezden öň binýatlaryň ýalňyşlyk bilen gömülmegi ykbal edilen-di.

> And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. Isaiah 58:12.

> Senden bolanlar gadymy harabaçylyk ýerleri täzeden gurarlar; sen köp nesilleriň binýatlaryny galdyrarsyň; we saňa: Böwedi abatlaýjy, ýaşalýan ýollary dikeldiji diýler. Işaýa 58:12.

The “old waste places,” refers to the doctrinal truths associated with the two desolating powers of paganism and papalism. The two desolating powers of paganism being followed by papalism is what William Miller used for his framework of every prophecy he presented.

“Gadymy harabalyklar” butparazlyk we papalyk ýaly iki weýran ediji güýje degişli taglymat hakykatlaryna degişlidir. Butparazlygyň iki weýran ediji güýjüniň yzyndan papalygyň gelmegi, William Milleriň beýan eden ähli pygamberlikleri üçin ulanan gurluşynyň esasydy.

> And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. Isaiah 61:4.

> Olar gadymy harabalyklary gurarlar, öňki weýrançylykly ýerleri gaýtadan dikelderler, weýran edilen şäherleri, köp nesilleriň dowamynda harap bolan ýerleri abatlap dikelderler. Işaýa 61:4.

The structure of prophecy that is represented as the framework, is the history and relationship of those two powers. To restore “the paths to dwell in,” is the restoration of Miller’s framework, that was represented in his dream by the work of the dirt brush man. Isaiah used the illustration of the history of Ezra and those who returned from Babylon and repaired Jerusalem, to identify the restoration of the former desolations.

Çarçuwa hökmünde görkezilen pygamberligiň gurluşy, şol iki güýjüň taryhy we özara gatnaşyklarydyr. “Ýaşamak üçin ýollary dikeltmek” Milleriň çarçuwasynyň dikeldilişidir; bu bolsa onuň düýşünde toprak süpürgeli adamyň işi arkaly görkezilipdi. Işaýa öňki weýrançylyklaryň dikeldilişini görkezmek üçin Ezranyň we Babildan dolanyp gelip, Iýerusalimi abatlanlaryň taryhyndan mysal getirdi.

> Since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face, as it is this day. And now for a little space grace hath been showed from the Lord our God, to leave us a remnant to escape, and to give us a nail in his holy place, that our God may lighten our eyes, and give us a little reviving in our bondage. For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem. Ezra 9:7–9.

> Atalarymyzyň günlerinden şu güne çenli biz agyr günäde bolduk; etmiş günälerimiz sebäpli biz, patyşalarymyz we ruhanylarymyz bu ýurtlaryň patyşalarynyň eline tabşyryldy: gylyja, ýesirlige, talaňa we şu günki ýaly ýüzümiziň utanja galmagyna. Indi bolsa, az wagtlyk Hudaýymyz Reb tarapyndan bize merhemet görkezildi: gaçyp gutulan bir galyndyny galdyrmaga we Öz mukaddes ýerinde bize bir berk daýanç bermäge; şeýlelikde Hudaýymyz gözlerimizi nurlandyrsyn we gulçulygymyzda bize biraz janlanma bersin. Çünki biz gulduk; emma Hudaýymyz gulçulygymyzda bizi taşlamady, eýsem Pars patyşalarynyň gözünde bize rehimdarlygyny giňeltdi: bize janlanma bermek, Hudaýymyzyň öýüni dikeltmek, onuň harabalyklaryny bejermek we Ýahudada hem-de Iýerusalimde bize bir diwar bermek üçin. Ezra 9:7–9.

Ezra and those who repaired Jerusalem, represent the “remnant” who are the restorers of the paths to dwell in, and they are those who are accomplishing the work in the context of the Leviticus twenty-six prayer, which Ezra references that “since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face.” The “day” he is referring to is the “day” that the “remnant” of the last days restore the paths to dwell in.

Ezra we Iýerusalimi täzeden guranlar, ýaşamaga niýetlenen ýollary dikeldýän “galyndyny” aňladýar, we olar Levililer 26-daky doga nukdaýnazarynda işi amala aşyrýanlardyr; Ezra bu barada şeýle diýýär: “atalarymyzyň günlerinden tä şu güne çenli uly jenaýat içindädiris; we etmişlerimiz sebäpli biz, patyşalarymyz hem ruhanylarymyz, ýurtlaryň patyşalarynyň eline, gylyja, ýesirlige, talaňa we ýüzümiziň utanjyna tabşyryldyk.” Onuň salgy berýän “güni”, soňky günleriň “galyndysynyň” ýaşamaga niýetlenen ýollary dikeldýän “günidir”.

Ezra’s remnant are the two witnesses who are resurrected at the end of three and a half days, and fulfill the Leviticus twenty-six prayer as illustrated by Daniel in chapter nine. When Ezra and his coworkers returned from exile and rebuilt Jerusalem, they typified the work of restoring Miller’s jewels, which is the work of restoring the foundational truths of Miller. For this reason, understanding the framework of Miller’s work is essential.

Ezranyň galyndysy üç ýarym günüň ahyrynda direldilýän iki şaýatdyr we Danieliň dokuzynjy bapda görkezşi ýaly, Levililer 26-daky dogany ýerine ýetirýär. Ezra bilen onuň hyzmatdeşleri sürgünden dolanyp gelip, Iýerusalimi täzeden guranlarynda, olar Milleriň gymmatbaha daşlaryny dikeltmek işiniň nusgasyny görkezýärdiler; bu bolsa Milleriň düýpli hakykatlaryny dikeltmek işidir. Şu sebäpden, Milleriň işiniň gurluşyny düşünmek örän zerurdyr.

> “The apostles built upon a sure foundation, even the Rock of Ages. To this foundation they brought the stones that they quarried from the world. Not without hindrance did the builders labor. Their work was made exceedingly difficult by the opposition of the enemies of Christ. They had to contend against the bigotry, prejudice, and hatred of those who were building upon a false foundation. Many who wrought as builders of the church could be likened to the builders of the wall in Nehemiah’s day, of whom it is written: ‘They which builded on the wall, and they that bare burdens, with those that laded, everyone with one of his hands wrought in the work, and with the other hand held a weapon.’ Nehemiah 4:17.” Acts of the Apostles, 596.

> Resullar ygtybarly bir binýadyň, ýagny Ebedilik Gaýasynyň üstünde gurupdylar. Olar bu binýada dünýäden gazyp çykaran daşlaryny getirdiler. Gurluşykçylar päsgelçiliksiz zähmet çekmediler. Olaryň işi Mesihiň duşmanlarynyň garşylygy sebäpli örän kynlaşdyryldy. Olar ýalan binýadyň üstünde gurýanlaryň köre-kör ynanjyna, öňýargylaryna we ýigrenjine garşy göreşmeli boldular. Ybadathananyň gurluşykçylary hökmünde zähmet çekenleriň köpüsini Nehemiýanyň günlerindäki diwar gurluşykçylaryna meňzetmek bolardy; olar barada şeýle ýazylandyr: “Diwarda gurýanlar, ýük göterýänler we ýükleýänler her biri bir eli bilen işi edýärdi, beýleki eli bilen bolsa ýarag tutýardy.” Nehemiýa 4:17. Resullaryň Işleri, 596.

In both passages of Isaiah, the work is to raise up the foundations and desolations of many generations. Isaiah is identifying a spiritual work that was illustrated by the literal work. The foundations were to be guarded, but instead they were eventually totally covered up by a false foundation of counterfeit jewels. Those who Isaiah identifies are restoring the foundational truths of the Millerites, not literal bricks and stones. The symbol of those truths is Miller’s framework of the two desolating powers which trampled down the sanctuary and the host for “seven times.”

Işaýanyň iki böleginde-de iş köp nesilleriň binýatlaryny we harabalyklaryny gaýtadan dikeltmekdir. Işaýa göni manydaky iş arkaly şekillendirilen ruhy işi görkezýär. Binýatlar goralmaly idi, emma olaryň üstüni ahyrsoňy galp gymmatbahaly daşlardan ybarat ýalan binýat bütinleý örtüp goýdy. Işaýanyň görkezenleri göni manydaky kerpiçleri we daşlary däl-de, Milleritleriň binýat hakykatlaryny dikeldýärler. Şol hakykatlaryň nyşany Mukaddes ýeri we goşuny “ýedi gezek” aýak astyna alan iki weýran ediji güýji baradaky Milleriň gurluşydyr.

That work of restoration is represented as raising up “the foundations” and “desolations of many generations,” and represents the prophetic work of restoring the foundational truths through the methodology that brings prophetic line upon prophetic line, from here a little and there a little. The work of reestablishing the foundations and desolations is the work of presenting and defending the original truths represented upon the 1843 and 1850 pioneer charts, which are the two tables of Habakkuk chapter two. And the work is accomplished with the latter rain methodology of “line upon line”. It is the work of returning to Jeremiah’s old paths in the controversy of those who wish to uphold a counterfeit foundation, as represented by the false jewels of Miller’s dream.

Dikeldiş iş “binýatlary” we “köp nesilleriň harabalyklaryny” täzeden galdyrmak hökmünde görkezilýär we ol pygamberlik setirini pygamberlik setiriniň üstüne, biraz bu ýerden, biraz ol ýerden getiren usulyýetiň üsti bilen esas goýujy hakykatlary dikeltmegiň pygamberlik işini aňladýar. Binýatlary we harabalyklary täzeden berkarar etmegiň işi, Habakkukyň ikinji babyndaky iki tagta bolan 1843 we 1850-nji ýyllaryň pioner çyzgylarynda görkezilen asyl hakykatlary hödürlemek we goramak işidir. Bu iş “setir üstüne setir” bolan soňky ýagşyň usulyýeti bilen amala aşyrylýar. Bu, Milleriň düýşündäki galp zergär daşlary bilen görkezilişi ýaly, galp binýady goldamak isleýänleriň jedelinde Ýeremýanyň gadymy ýollaryna dolanmak işidir.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.

> Duşman dogan-uýalarymyzyň akyllaryny bu soňky günlerde durup biljek bir halky taýýarlamak işinden sowmaga çalyşýar. Onuň mekir paýhasly ýalňyşlyklary akyllary şu döwrüň howplaryndan we borçlaryndan daşlaşdyrmak üçin niýetlenendir. Olar Mesihiň Öz halky üçin Ýahýa bermäge gökden getiren nuruny hiç zat hasaplaýarlar. Olar biziň edil öňümizde duran wakalaryň aýratyn üns berilmäge ýeterlik derejede möhüm däldigini öwredýärler. Olar gökden gelip çykan hakykaty güýjünden düşürýärler we onuň ýerine ýalan ylmy berip, Hudaýyň halkyny geçen tejribelerinden mahrum edýärler.

> “‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.

> “‘Reb şeýle diýýär: Ýollarda duruň, serediň we köne ýodalary soraň: ýagşy ýol haýsy bolsa, şondan ýöräň.’ Ýermeýa 6:16.

> “Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

> Hiç kimse imanımızın temellerini—işimizin başlangıcında Söz’ün duayla incelenmesi ve vahiy aracılığıyla atılmış olan temelleri—söküp koparmaya kalkışmasın. Son elli yıldır biz bu temeller üzerine inşa etmekteyiz. İnsanlar yeni bir yol bulduklarını ve atılmış olandan daha sağlam bir temel atabileceklerini sanabilirler. Fakat bu büyük bir aldanıştır. Çünkü atılmış olandan başka hiç kimse başka bir temel atamaz.

> “In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.

> Geçmişde köp adam täze bir imany gurmaga, täze ýörelgeleri berkarar etmäge girişdi. Emma olaryň guran binasy näçe wagt durup bildi? Ol tiz ýykyldy, çünki ol Gaýanyň üstünde esaslandyrylmady.

> “Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.

> “Ilkinji şägirtler adamlaryň sözlerine garşy durmaly bolmandylarmy? Olar ýalan nazaryýetleri diňlemeli bolmandylarmy, soňra bolsa, ähli zady ýerine ýetirip, berk durup: ‘Goýlan binýatdan başga hiç kim başga bir binýat goýup bilmez’ diýip aýtmaly bolmandylarmy? 1 Korinfliler 3:11.”

> “So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.

> “Şeýlelik bilen, biz öz ynamymyzyň başyny ahyra çenli berk saklamalydyrys. Gudratly sözler Hudaý tarapyndan we Mesih tarapyndan bu halka iberildi; olar bu halky dünýäden, ädimme-ädim, häzirki hakykatyň aýdyň nuruna çykardy. Dodaklary mukaddes ot bilen degirilen Hudaýyň hyzmatkärleri habary yglan etdiler. Ylahy söz aýdylan hakykatyň hakykylygyna Öz möhürini basdy.” Testimonies, 8-nji tom, 296, 297.

The “work of preparing a people to stand in the last days,” is the work associated with the two prophecies of Ezekiel in chapter thirty-seven. A message is delivered by Isaiah’s voice in the wilderness, and the first message of Ezekiel brings those that have been dead in the street of the city of Sodom and Egypt for three-and-a-half days together. They then recognize they have been in Matthew’s tarrying time of the parable of the ten virgins. They then hear the call given to Jeremiah to separate the precious from the vile if they wish to return. They also recognize that Daniel’s prayer in chapter nine as present truth. Therefore if and when they choose to return by accepting and accomplishing the conditions of the gospel, then they receive Ezekiel’s second message and stand upon their feet a mighty army.

“Iň soňky günlerde berk durjak bir halky taýýarlamak işi” Ezekieliň otuz ýedinji bapdaky iki pygamberligi bilen baglanyşykly işdir. Isaýanyň çöldäki sesi arkaly bir habar ýetirilýär, Ezekieliň ilkinji habary bolsa üç ýarym günläp Sodom bilen Müsüriň şäher köçesinde öli ýatanlary bir ýere jemleýär. Soňra olar on gyzyň tymsalyndaky Matta kitabynda beýan edilen eglenme döwründe bolup geçendiklerini aňýarlar. Ondan soň, eger-de dolanmak isleýän bolsalar, gymmatlyny bihaýadan aýyrmaga degişli Ýeremiýa berlen çagyryşy eşidýärler. Şeýle-de olar Daniýeliň dokuzynjy bapdaky dogasyny häzirki hakykat hökmünde ykrar edýärler. Şonuň üçin hem, eger we haçan-da olar Hoş Habaryň şertlerini kabul edip hem ýerine ýetirip dolanmagy saýlasalar, şonda olar Ezekieliň ikinji habaryny alýarlar we aýak üstüne galyp, gudratly bir goşun bolup durýarlar.

The “work of preparing a people to stand in the latter days” is accomplished through the latter rain methodology of “line upon line.” That work involves a work of restoring the Millerite truths that are represented on the 1843 and 1850 pioneer charts. Those two charts are Habakkuk’s two tables and they are to be laid upon one another (line upon line), and in so doing the two charts represent the foundational truths that are to be restored in the last days by the dirt brush man.

“Soňky günlerde durup biljek bir halky taýýarlamak işi” “setir üstüne setir” diýen soňky ýagyn usuly arkaly amala aşyrylýar. Bu iş 1843 we 1850-nji ýyllaryň pioner çyzgylarynda şekillendirilen Millerit hakykatlaryny dikeltmek işini öz içine alýar. Bu iki çyzgy Habakugyň iki tablisasydyr, olar biri-biriniň üstüne goýulmalydyr (setir üstüne setir), we şeýle etmek bilen şol iki çyzgy soňky günlerde kir çotgaly adam tarapyndan dikeldilmeli düýpli hakykatlary görkezýär.

When brought together, line upon line, they identify the mistake in the 1843 chart, which was thereafter corrected upon the 1850 chart. When considered as one table (line upon line) they then represent both the experience of God’s people and the hidden history of the seven thunders, for together they illustrate the first disappointment, the tarrying time, the Midnight Cry, and October 22, 1844, and the great disappointment.

Setir üstüne setir hökmünde bir ýere jemlenende, olar 1843-nji ýylyň çyzgysyndaky ýalňyşy görkezýärler; şol ýalňyş soňra 1850-nji ýylyň çyzgysynda düzedildi. Olar bir tablisa hökmünde (setir üstüne setir) garalanda, şol wagt Hudaýyň halkynyň tejribesini hem-de ýedi gök gürlemesiniň gizlin taryhyny aňladýarlar; çünki bilelikde olar ilkinji lapykeçligi, gijä galmak wagtyny, Ýarygijäniň Nidasyny, 1844-nji ýylyň 22-nji oktýabryny we beýik lapykeçligi suratlandyrýarlar.

It is the first disappointment, Midnight Cry and great disappointment that is the hidden history of the seven thunders. It is the structure of truth, for truth is based upon the first and last letter of the Hebrew word “truth” being the same as is the first and last disappointment of that history. The middle and thirteenth letter is a symbol of rebellion as represented by those who reject the message of the Midnight Cry. The two charts when brought together provide two witnesses to the prophetic truths of the Millerites that are to be restored by the dirt brush man, but they also identify the experience that typifies the experience of the one hundred and forty-four thousand.

Bu, ýedi gök gürrüldisiniň gizlin taryhy bolan ilkinji ruhdan düşme, Ýarygije gykylygy we beýik ruhdan düşmedir. Bu, hakykatyň gurluşydyr, çünki hakykat ýewreý dilindäki “hakykat” sözüniň ilkinji we soňky harplarynyň şol taryhyň ilkinji we soňky ruhdan düşmesi bilen deň bolmagyna esaslanýar. Ortadaky hem-de on üçünji harp, Ýarygije gykylygynyň habaryny ret edenler bilen görkezilişi ýaly, pitne nyşanydyr. Iki çyzgy bir ýere getirilende, olar kirli çotga göterýän adam tarapyndan gaýtadan dikeldilmeli bolan Milleritleriň pygamberlik hakykatlaryna iki şaýat berýär, emma şol bir wagtda hem ýüz kyrk dört müňüň tejribesini nusgalaýan tejribäni kesgitleýär.

Those called to be the ensign (the one hundred and forty-four thousand) were confronted with their first disappointment on July 18, 2020, and then in July of 2023, they were then presented with a message from a voice crying in the wilderness. The voice was calling them to return.

Baýdak bolmaga çagyrylanlar (ýüz kyrk dört müň adam) 2020-nji ýylyň 18-nji iýulynda ilkinji lapykeçlikleri bilen ýüzbe-ýüz boldular, soňra bolsa 2023-nji ýylyň iýulynda olara çölde gygyrýan sesden bir habar ýetirildi. Ol ses olary yzyna dolanmaga çagyrýardy.

It is at this point in the hidden history of the seven thunders that rebellion will be manifested, for the next waymark is when the dirt brush man gathers the jewels and casts them into the casket. They then shine ten times brighter. At that point Miller was awakened. When the virgins (Miller) awake, it is too late. The restoration of the desolations of many generations is a work that the two witnesses must participate in. That work is now being carried out.

Ýedi gümmürdiň gizlin taryhynyň hut şu nokadynda gozgalaň ýüze çykar, çünki indiki ýol belgisi hapany süpüriji adamyň göwherleri ýygnap, olary sandygyna taşlaýan wagtydyr. Şondan soň olar on esse ýagty şöhle saçýarlar. Hut şol wagtda Miller oýandyryldy. Päklermeler (Miller) oýananda, eýýäm giç bolýar. Köp nesilleriň harabalyklarynyň dikeldilmegi iki şaýadyň gatnaşmaly bolan işidir. Şol iş häzir amala aşyrylýar.

William Miller’s framework of the prophecies represented by the vision of the Ulai River, of Daniel chapters seven, eight and nine was the two desolating powers of paganism and papalism and the framework for Future for America is paganism (the dragon), followed by papalism (the beast) and apostate Protestantism (the false prophet). The key that establishes both frameworks is the writings of the apostle Paul. The apostle Paul was the prophetic voice that connected ancient Israel with spiritual Israel. Before his conversion, Paul’s name was Saul, which means “selected” or “set forth”.

Ulai derýasynyň görnüşi bilen görkezilen pygamberlikler babatda William Milleriň çarçuwasy — Daniel kitabynyň ýedinji, sekizinji we dokuzynjy baplarynda görkezilişi ýaly — bütparazlyk bilen papalykdan ybarat iki haraplaýjy güýji öz içine alýardy; Future for America üçin bolsa çarçuwa bütparazlykdan (ajdarha) başlanýar, onuň yzyndan papalyk (haýwan) we dinden çykan protestantlyk (ýalançy pygamber) gelýär. Iki çarçuwanyň hem esaslandyrylýan açary resul Pawlusyň ýazgylarydyr. Resul Pawlus gadymy Ysraýyly ruhy Ysraýyl bilen baglanyşdyran pygamberlik sesidi. Öwrülişinden öň Pawlusyň ady Şawuldy, onuň manysy bolsa “saýlanylan” ýa-da “öňe çykarylan” diýmekdir.

Paul was chosen (selected) to be the apostle to the Gentiles, and he was chosen among other things for his understanding of the Old Testament. Writing the majority of the New Testament, there is no other of the New Testament authors who possessed the understanding of the Old Testament as did Paul. He was chosen to lead out in presenting the gospel to the Gentiles, but he was also chosen to establish the relationship of the prophetic histories of the Old Testament with the prophetic history that followed the time period of the cross. Without Paul’s testimony the prophetic understanding of the Millerites, and that of Future for America would be non-existent. In the very history where literal Israel was divorced as God’s chosen people, Paul was chosen to identify that ancient Israel, though then divorced from God, was the symbol of the prophetic history of spiritual Israel. The necessary prophetic rules for the movements of the first and third angels are based primarily upon the writings of the apostle Paul.

Pawlus başga milletlere resul bolmak üçin saýlanyp alyndy (saýlandy), we ol beýleki zatlaryň hatarynda Köne Ähdiň düşünilişi üçin hem saýlanyp alyndy. Täze Ähdiň köp bölegini ýazmak bilen, Täze Ähdiň ýazyjylarynyň içinde Köne Ähde Pawlus ýaly düşünýän başga hiç kim ýokdy. Ol hoş habary başga milletlere hödürlemekde öňe çykyp ýolbaşçylyk etmek üçin saýlandy, ýöne şol bir wagtda hem Köne Ähdiň pygamberlik taryhlarynyň haç döwründen soň gelen pygamberlik taryhy bilen gatnaşyklaryny berkarar etmek üçin saýlandy. Pawlusyň şaýatlygy bolmasa, Milleritleriň pygamberlik düşünjesi-de, şeýle hem Future for America-nyň düşünjesi-de asla bolmazdy. Hudaýyň saýlanan halky hökmünde sözme-söz Ysraýylyň talak edilen hut şol taryhynda, Pawlus şol gadymy Ysraýylyň, hernäçe şol wagt Hudaýdan talak edilen bolsa-da, ruhy Ysraýylyň pygamberlik taryhynyň nyşanydygyny görkezmek üçin saýlandy. Birinji we üçünji perişdeleriň hereketleri üçin zerur bolan pygamberlik düzgünleri esasan resul Pawlusyň ýazgylaryna esaslanýar.

For this reason, we will consider some of the prophetic principles that are identified by Paul that impacted the message of the Millerites, that was set within the framework of two desolating powers, and in so doing we will also consider how those principles impact upon the framework of three desolating powers.

Şu sebäpden, biz Pawlus tarapyndan görkezilen, Milleritleriň habaryna täsir eden käbir pygamberlik ýörelgelerine serederis; ol habar iki weýran ediji güýjüň çäginde ýerleşdirilipdi; şeýle etmek bilen, şol ýörelgeleriň üç weýran ediji güýjüň çägine nähili täsir ýetirýändigine-de gararys.

> Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:1–10.

> Mundan başga-da, eý doganlar, men siziň bihabar bolmagyňyzy islämok: ähli atalarymyzyň buludyň astynda bolandyklaryny, hemmesiniň-de deňizden geçendigini; hemmesiniň bulutda we deňizde Musa degişli bolup çokundyrylandygyny; hemmesiniň şol bir ruhy iýmiti iýendigini; hemmesiniň şol bir ruhy içgini içendigini biliň. Çünki olar özlerine eýerip gelýän ruhy Gaýadan içýärdiler; ol Gaýa bolsa Mesihdi. Emma olaryň köpüsinden Hudaý hoşal bolmady; sebäbi olar çölde heläk boldular. Indi bu zatlar bize görelde hökmünde boldy, şonuň üçin olar ýaly ýaman zatlara höwes etmezligimiz üçindir. Şeýle hem olaryň käbiri ýaly butparaz bolmaň; ýazylyşy ýaly: «Halk iýip-içmäge oturdy we oýnamak üçin turdy». Şeýle hem olaryň käbiri ýaly zyna etmäliň; olar zyna edip, bir günde ýigrimi üç müň adam ýykyldy. Şeýle hem olaryň käbiri ýaly Mesihi synamaýalyň; olar-da synap, ýylanlar tarapyndan ýok edildiler. Şeýle hem olaryň käbiri ýaly müňňürdemeň; olar-da müňňüräp, heläk ediji tarapyndan ýok edildiler. Indi bu zatlaryň hemmesi olara görelde hökmünde boldy; bular döwürleriň ahyry gelen bizlere duýduryş bolsun diýip ýazylan zatlardyr. 1 Korinfliler 10:1–10.

In ten short verses, Paul identifies that the rite of baptism was typified at the Red Sea crossing, that the Rock which followed ancient Israel, was a “spiritual Rock,” and that it was Christ. He identifies that ancient Israel was the example for those living in the last days. This passage is a warning, and the passage is a point of controversy between those who uphold truth and those who oppose truth. Adventist theologians teach that Paul was simply identifying that the histories of ancient Israel were illustrating moral lessons that needed to be understood by those living in the last days, but they insist Paul was not identifying that the histories of literal Israel were actually to be repeated by spiritual Israel. Sister White often uses this passage to confirm exactly what Paul meant.

Gysga on aýatda Pawlus çokundyryş dessurynyň Gyzyl deňzden geçişde nusgalanandygyny, gadymy Ysraýylyň yzyna düşen gaýanyň bolsa “ruhy Gaýa” bolandygyny we onuň Mesihdigini görkezýär. Ol gadymy Ysraýylyň soňky günlerde ýaşaýanlar üçin görelde bolandygyny görkezýär. Bu bölek duýduryşdyr, hem-de bu bölek hakykaty goldaýanlar bilen hakykata garşy çykýanlaryň arasynda jedel nokadydyr. Adwentist ylahyýatçylar Pawlusyň diňe gadymy Ysraýylyň taryhlarynyň soňky günlerde ýaşaýanlar tarapyndan düşünilmeli ahlak sapaklaryny şekillendirendigini görkezendigini öwredýärler, emma olar Pawlusyň hakykatdaky Ysraýylyň taryhlarynyň ruhy Ysraýyl tarapyndan hakykatdan-da gaýtalanmalydygyny görkezmändigini nygtaýarlar. Waýth uýa bu bölegi köplenç Pawlusyň takyk nämäni göz öňünde tutandygyny tassyk etmek üçin ulanýar.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Gadymy pygamberleriň her biri öz döwründen has köp biziň döwrümiz üçin sözläpdir, şonuň üçin olaryň pygamberlikleri biziň üçin güýjündedir. ‘Bularyň ählisi olara görelde hökmünde boldy; dünýäniň soňky döwürleri ýetip gelen bizleri nesihatlandyrmak üçin hem ýazyldy.’ 1 Korinfliler 10:11. ‘Bular bilen olaryň özlerine däl-de, size hyzmat edýändikleri olara aýan edildi; şol zatlar indi size gökden iberilen Mukaddes Ruh arkaly Hoş Habary wagyz edenler tarapyndan habar berildi; perişdeler hem şol zatlara nazar aýlamagy arzuw edýärler.’ 1 Petrus 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Mukaddes Kitap hazinelerini bu son nesil için biriktirmiş ve bir araya bağlamıştır. Eski Ahit tarihinin bütün büyük olayları ve ciddi vakaları, bu son günlerde kilisede tekrarlanmış ve tekrarlanmaktadır.” Selected Messages, kitap 3, 338, 339.

The “great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days,” is how Sister White summarizes Paul’s meaning in the verses. In an attempt to undermine Paul’s identification of ancient Israel as symbolically illustrating literal Israel’s history, Satan has foisted two primary attacks against this prophetic principle. The first, that I already mentioned, is the claim that Paul was simply identifying that those histories represented moral lessons. That false teaching is a half-truth, and a half-truth is not truth at all. It is true that the moral lessons that might be derived from the history of ancient Israel, is for the benefit of those living in the last days, but when that is used to deny that those histories are also an illustration of events that will be repeated, it becomes a half-truth, which is designed to deny the truth.

Mukaddes Kitap’ın Eski Ahit tarihindeki “büyük olaylar ve vakur muameleler son günlerde kilisede tekrar edilmiş ve edilmekte bulunmaktadır,” diye Kardeş White bu ayetlerde Pavlus’un maksadını hulâsa etmektedir. Pavlus’un eski İsrail’i, öz İsrail’in tarihini sembolik surette tasvir eden bir örnek olarak tanımlamasını sarsmak teşebbüsünde Şeytan, bu peygamberlik ilkesine karşı iki başlıca hücumu ileri sürmüştür. Birincisi, daha önce de zikrettiğim üzere, Pavlus’un yalnızca o tarihlerin ahlâkî dersleri temsil ettiğini beyan ettiği iddiasıdır. Bu bâtıl öğreti yarım hakikattir; yarım hakikat ise hiçbir surette hakikat değildir. Eski İsrail tarihinden çıkarılabilecek ahlâkî derslerin son günlerde yaşayanların faydasına olduğu doğrudur; fakat bu husus, o tarihlerin aynı zamanda tekrar edilecek hadiselerin de bir tasviri olduğunu inkâr etmek için kullanıldığında, hakikati inkâr etmek üzere tertip edilmiş bir yarım hakikate dönüşür.

> “A blessing or a curse is now before the people of God—a blessing if they come out from the world and are separate, and walk in the path of humble obedience; and a curse if they unite with the idolatrous, who trample upon the high claims of heaven. The sins and iniquities of rebellious Israel are recorded and the picture presented before us as a warning that if we imitate their example of transgression and depart from God we shall fall as surely as did they. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’” Testimonies, volume 1, 609.

> „Häzir Hudaýyň halkynyň öňünde ýa ak pata, ýa-da nälet durandyr — eger olar dünýäden çykyp, aýratyn bolsalar we pesgöwünli tabynlygyň ýolunda ýörseler, bu ak patadyr; emma asmana degişli beýik talaplary depeleyen butparazlar bilen birleşseler, bu näletdir. Gozgalaňçy Ysraýylyň günäleri we bikanunlyklary ýazga geçirilendir we olaryň eden günäleriniň nusgasyna eýerip, Hudaýdan ýüz döndersek, edil olaryň ýykylanlary ýaly, biziň hem gürrüňsiz ýykyljakdygymyz barada bize duýduryş hökmünde bu şekil öňümizde goýlandyr. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’” Testimonies, volume 1, 609.

One truth is not to be used to deny another truth, for when it is, it turns the truth of God into a lie.

Bir hakykat başga bir hakykaty inkär etmek üçin ulanylmaly däldir, çünki şeýle edilende, ol Hudaýyň hakykatyny ýalana öwürýär.

> “One saying of the Saviour must not be made to destroy another.” The Great Controversy, 371.

> “Halasgäriň bir sözi beýleki bir sözüni güýjüni ýitirer ýaly edilip ulanylmaly däldir.” Beýik göreş, 371.

The teaching that ancient Israel’s history represents moral lessons alone, is often used by Adventist theologians to destroy God’s prophetic Word, and it is one of the half-truths that is included in the dish of fables prepared to deceive God’s people into receiving a lie, and the lie they receive is identified in the writings of the apostle Paul.

Gadymy Ysraýylyň taryhynyň diňe ahlak sapaklaryny aňladýandygy baradaky taglymat, köplenç Adventist ylahyýatçylary tarapyndan Hudaýyň pygamberlik Sözüni ýok etmek üçin ulanylýar, hem-de ol Hudaýyň halkyny ýalana uýdurmak üçin taýýarlanan ertekiler naharyna goşulan ýarym hakykatlaryň biridir; olaryň kabul edýän şol ýalany bolsa resul Pawlusyň ýazgylarynda anyk görkezilýär.

The other primary attack against the principle that the history of ancient Israel illustrates the history of modern Israel was invented by Jesuits during the history of the counter reformation, and it consists of agreeing to the idea that the history of ancient Israel is repeated. The Jesuit lie is that the history is literally repeated, not spiritually repeated. The lie was invented as a way to prevent an understanding that the pope of Rome is the antichrist of Bible prophecy, for the teaching assents to the truth that there is an antichrist in the last days, but it argues that the antichrist is represented by a literal power, not a spiritual power. The whore in Revelation seventeen, who has mystery Babylon written on her forehead, would then be a whore that arises in the literal land of Babylon, which today is Iraq.

Gadymy Ysraýylyň taryhynyň häzirki zaman Ysraýylyň taryhyny suratlandyrýandygy baradaky ýörelgä garşy beýleki esasy hüjüm garşy özgertme döwrüniň taryhynda iezuitler tarapyndan oýlanyp tapyldy we ol gadymy Ysraýylyň taryhynyň gaýtalanýandygy baradaky pikire razy bolmakdan ybaratdyr. Iezuitleriň ýalany şundan ybaratdyr: taryh ruhy taýdan däl-de, göni manyda gaýtalanýar. Bu ýalan Rim papasynyň Mukaddes Kitabyň pygamberliklerindäki antikristdigine düşünilmeginiň öňüni almak üçin oýlanyp tapyldy, çünki bu taglymat ahyrky günlerde bir antikristiň bardygy baradaky hakykata razylyk berýär, emma antikristiň ruhy güýç bilen däl-de, göni manydaky bir güýç bilen görkezilýändigini öňe sürýär. Ylham 17-däki maňlaýynda syrly Wawilon diýip ýazylan jelep, onda şu gün Yrak bolan göni manydaky Wawilon ýurdunda ýüze çykýan bir jelep bolardy.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist.” Kress Collection, 105.

> “Söze düşünmekde bulaşýan, antihristiň manysyna düşünip bilmeýänler, şübhesiz, özlerini antihristiň tarapynda goýjakdyrlar.” Kress Collection, 105.

The pope is a literal person, representing a literal power (the Catholic church), but he and his organization has been prophetically identified by literal Babylon, and can only be correctly identified when the subject of the antichrist is set forth as the spiritual fulfillment of a literal example. Paul identified that literal Israel illustrates spiritual Israel, but it was not a new prophetic truth that he presented, for his understanding was generally based upon the Old Testament, and it is there that his testimony is grounded.

Papa hakykatda bir adamdyr we ol hakykatda bir güýji (Katolik buthanasyny) aňladýar, emma ol hem, onuň guramasy hem pygamberlik taýdan göni manydaky Wawilon arkaly kesgitlenipdir; olar diňe antihrist baradaky tema göni manydaky bir mysalyň ruhy berjaý bolşy hökmünde beýan edilende dogry tanalyp bilner. Pawlus göni manydaky Ysraýylyň ruhy Ysraýyly şekillendirýändigini kesgitledi, ýöne onuň beýan eden zady täze bir pygamberlik hakykaty däldi, çünki onuň düşünjesi umuman Köne Ähde esaslanýardy, we onuň şaýatlygy hut şol ýerde kök alýar.

> Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. Isaiah 44:6–8.

> Ysraýylyň Patyşasy Reb şeýle diýýär, onuň Halasgäri, Hökmürowan Reb: Men ilkinjidirin, Men ahyrkydyryn; Menden başga Hudaý ýokdur. Meniň ýaly kim çagyryp biler, muny yglan edip, Meniň öňümde tertibe salar, Men gadymy halky bellälim bäri? Geljek zatlary we bolup geçjek zatlary goý, olara görkezdirsinler. Gorkmaň, howsala düşmäň: muny şol wagtdan bäri size Men aýtmadymmy, yglan etmedimmi? Siz Meniň şaýatlarymsyňyz. Menden başga Hudaý barmy? Hawa, başga Hudaý ýokdur; Men hiç birini bilemok. Işaýa 44:6–8.

We are to be Christ’s witnesses, as was Paul, that the Alpha and Omega appointed not only ancient Israel, but all the biblical ancient people as symbols to show “the things that are coming,” upon those who live in the last days. Paul was an expert on the Old Testament, and he was raised up to be the prophetic connecting link between the dispensation of literal and spiritual Israel. It was his writings that guided those who understood the increase of knowledge at the time of the end in 1798, and also in 1989.

Biz, Pawlus ýaly, Mesihiň şaýatlary bolmalydyrys: ýagny Alfa bilen Omega diňe bir gadymy Ysraýyly däl, eýsem Mukaddes Kitapdaky ähli gadymy halklary hem soňky günlerde ýaşaýanlaryň üstüne geljek “geljek zatlary” görkezmek üçin nyşanlar hökmünde belläp goýandygyny yglan etmelidiris. Pawlus Köne Äht boýunça ussat bilermendi, hem-de ol göni we ruhy Ysraýylyň döwrüniň arasynda pygamberlik baglanyşdyryjy halkasy bolmak üçin saýlanyp çykaryldy. Ahyrzaman döwründe bilimiň artmagyna düşünýänleri 1798-nji ýylda-da, şeýle hem 1989-njy ýylda-da ugrukdyran hut onuň ýazgylarydy.

Ancient literal Babylon, the ancient children of the east, ancient Egypt, ancient Greece, and the ancient Medo-Persian empire are symbols of spiritual powers at the end of the world. The ancient symbols are the literal that precedes, and represent, the spiritual that follows. Paul goes so far as to identify that literal Adam symbolized spiritual Adam (who is Christ).

Gadymy göni manydaky Wawilon, gündogaryň gadymy ogullary, gadymy Müsür, gadymy Gresiýa we gadymy Mido-Pers imperiýasy dünýäniň ahyryndaky ruhy güýçleriň nyşanlarydyr. Gadymy nyşanlar soň gelýän ruhy manynyň öňünden gelýän göni manydaky görnüşidir we şony aňladýar. Pawlus hatda şol göni manydaky Adamyň ruhy Adamy (ol hem Mesihdir) nyşanlandyrandygyny aýdýar.

> And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. The first man is of the earth, earthy: the second man is the Lord from heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly. 1 Corinthians 15:45–49.

> Şeýlelik bilen ýazylany ýaly: ilkinji adam Adam ýaşaýan jan edildi; soňky Adam bolsa janlandyrýan ruh edildi. Emma birinji bolan ruhy zat däl-de, tebigy zatdyr; ondan soň bolsa ruhy zatdyr. Birinji adam ýerden, toprakdandyr; ikinji adam gökdendir, Rebdir. Toprakdan bolan nähili bolsa, toprakdan bolanlar hem şeýledir; gökdäki nähili bolsa, gökdäkiler hem şeýledir. Biz toprakdan bolan adamynyň keşbini göterenimiz ýaly, gökdäki Adamyň keşbini hem götereris. 1 Korintoslylar 15:45–49.

There are some very profound lessons Paul is teaching concerning the first and last Adam, but we are simply identifying the principle which he sets forth very clearly in the passage, when he states, “that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.” The literal, which Paul here identifies as “natural,” is first, and the spiritual is last. Literal Israel was first, and natural, and spiritual Israel comes “afterward.”

Pawlus ilkinji we soňky Adam barada örän çuňňur birnäçe sapaklary öwredýär, ýöne biz diňe onuň şu parçada örän aýdyň beýan edýän ýörelgesini görkezýäris; ol şeýle diýýär: “ilkinji bolan ruhy zat däl, eýsem tebigy zatdyr; ondan soň bolsa ruhy zatdyr.” Pawlusyň bu ýerde “tebigy” diýip atlandyrýan göni manysy ilki gelýär, ruhy bolsa soňky bolýar. Göni manydaky Ysraýyl ilki bolup, tebigydyr, ruhy Ysraýyl bolsa “ondan soň” gelýär.

Literal Babylon precedes spiritual Babylon. The next important point that is emphasized in Paul’s writings is the point in history when the change from literal to spiritual is to be applied. It is the time period of the cross when the prophetic change from literal to spiritual is identified.

Göni Wawilon ruhy Wawilondan öň gelýär. Pawlusyň ýazgylarynda aýratyn nygtalýan indiki möhüm nokat, göni manydan ruhy manyýa geçişiň haçan ulanylmalydygyny görkezýän taryhy pursatdyr. Göni manydan ruhy manyýa bolan pygamberlik üýtgeşmesiniň kesgitlenýän döwri, haç döwrüdir.

> For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise. Galatians 3:26–29.

> Çünki sizleriň hemmäňiz Mesih Isada bolan iman arkaly Hudaýyň perzentleridirsiz. Sebäbi Mesihde çokundyrylanlaryňyzyň hemmesi Mesihi geýnipdir. Indi ne ýahudy bar, ne grek; ne gul bar, ne erkin; ne erkek bar, ne aýal; çünki sizleriň hemmäňiz Mesih Isada birdirsiz. Eger siz Mesihiňki bolsaňyz, onda siz Ybraýymyň neslidirsiňiz we wada görä mirasdarlarsyňyz. Galatýalylar 3:26–29.

It matters not what your birthright might be, if and when you accept Christ, you then become the seed of Abraham. You are not literal Israel; you are spiritual Israel. The transition from literal to spiritual was the cross. Paul divides mankind into two classes. Each class has their own covenant, each are descendants of Abraham. Each has a city that represents their family and covenant. Each is either a son of literal Adam or spiritual Adam.

Dogluş hukugyň näme bolandygynyň ähmiýeti ýokdur; eger we haçan siz Mesihi kabul etseňiz, şonda siz Ybraýymyň nesli bolýarsyňyz. Siz göni manydaky Ysraýyl dälsiňiz; siz ruhy Ysraýylsňyz. Göni manydakydan ruhy manydaka geçiş haç boldy. Pawlus adamzady iki synpa bölýär. Her synpyň öz ähti bar, her biri Ybraýymyň nesilleridir. Her biriniň öz maşgalasyny we ähtini aňladýan bir şäheri bar. Her biri ýa göni manydaky Adamyň, ýa-da ruhy Adamyň ogludyr.

> For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free. Galatians 4:22–30.

> Çünki şeýle ýazylandyr: Ybraýymyň iki ogly bardy, biri gyrnakdan, beýlekisi bolsa azat aýaldandy. Emma gyrnagyň ogly ten boýunça doguldy; azat aýalyňky bolsa wada arkaly doguldy. Bu zatlaryň göçme manysy bardyr; çünki bular iki ähtdir: biri Sina dagyndan bolup, gulçulyk üçin çagalar dogurýar, ol Hagar diýilýändir. Sebäbi bu Hagar Arabystandaky Sina dagydyr we häzirki Iýerusalime gabat gelýär; ol öz çagalary bilen bile gulçulykdadyr. Emma ýokardaky Iýerusalim azatdyr; ol hemmämiziň enämizdir. Çünki şeýle ýazylandyr: Şatlan, eý, çaga dogurmaýan önelgesiz; joşup çykyp gygyr, eý, doğum azabyny çekmeýän; çünki taşlanan aýalyň çagalary äri bolan aýalyňkydan has köpdür. Indi biz, doganlar, Yshak ýaly, wadanyň çagalarydyrys. Emma şol wagt ten boýunça doglan Ruh boýunça doglana yzarlama eden bolsa, häzir hem şeýledir. Şeýle-de bolsa, Mukaddes Ýazgy näme diýýär? Gyrnagy we onuň ogluny kowup çykaryň; çünki gyrnagyň ogly azat aýalyň ogly bilen bile mirasdar bolmaz. Şeýlelikde, eý, doganlar, biz gyrnagyň çagalary däl, eýsem azat aýalyňkydyrys. Galatýalylar 4:22–30.

In the time period of the cross, the ancient literal became symbols of the modern spiritual. The apostle Paul clarified these essential prophetic truths that allowed William Miller to establish the framework of two desolating powers, which he based all of his prophetic conclusions upon. The same work accomplished by the apostle Paul is what identifies the three desolating powers that is the framework for all the prophetic conclusions of Future for America.

Haç döwründe gadymy harpy manydaky zatlar häzirki zaman ruhy zatlaryň nyşanlaryna öwrüldi. Resul Pawlus William Milleriň ähli pygamberlik netijelerini onuň üstünde guran iki weýran ediji güýjüň çarçuwasyny döretmegine mümkinçilik beren bu düýpli pygamberlik hakykatlaryny aýdyňlaşdyrdy. Resul Pawlus tarapyndan ýerine ýetirilen şol bir iş, Future for America-nyň ähli pygamberlik netijeleri üçin çarçuwany emele getirýän üç weýran ediji güýji hem kesgitleýär.

The framework of Miller’s understanding of the increase of knowledge represented by the Ulai River vision of chapter seven, eight and nine was based upon his discovery that “the daily” in the book of Daniel represented pagan Rome. He made that discovery in Paul’s second letter to the Thessalonians. That understanding is the primary truth identified in association with the prophetic “lie,” that causes strong delusion to come upon Seventh-day Adventists in the last days.

Milleriň Danyýel kitabynyň ýedinji, sekizinji we dokuzynjy baplarynda Ulai derýasynyň görnüşi arkaly şekillendirilen bilimiň artmagy baradaky düşünjesiniň gurluşy, onuň Danyýel kitabyndaky “gündelik” diýen düşünjäniň butparaz Rimini aňladýandygyny ýüze çykarmagyna esaslanýardy. Ol bu açyşy Pawlusyň Selaniklilere iberen ikinji hatynda etdi. Şol düşünje, pygamberlikdäki “ýalan” bilen baglanyşykda kesgitlenýän baş hakykat bolup, ahyrky günlerde Seventh-day Adventistleriň üstüne güýçli aldawyň gelmegine sebäp bolýar.

We will continue our study of the increase of knowledge represented by the vision of the Ulai River in the next article by considering what Miller recognized in Paul’s letter.

Bilimiň artmagyny aňladýan Ulai derýasynyň görnüşi baradaky öwrenişimizi indiki makalada, Milleriň Pawlusyň hatynda nämäni görendigine seredip, dowam etdireris.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> Ýüziň aşagyny görýän, ähli adamlaryň ýüreklerini okaýan Şol, uly nura eýe bolanlar hakda şeýle diýýär: “Olar özleriniň ahlak we ruhy ýagdaýy sebäpli ezilmeýärler we haýran galmaýarlar.” Hawa, olar öz ýollaryny saýlap aldylar, olaryň jany bolsa özleriniň nejisliklerinden lezzet alýar. “Men hem olaryň aldanmalaryny saýlaryn, we gorkýan zatlaryny olaryň başyna getirerin; çünki Men çagyranymda, hiç kim jogap bermedi; Men sözlänimde, olar gulak asmadylar; gaýtam, Meniň gözlerimiň öňünde ýamanlyk etdiler, we Meniň hoşlanmadyk zadymy saýladylar.” “Hudaý olara güýçli azaşma iberer, şeýdip olar ýalana ynansynlar,” sebäbi “olar gutulmaklary üçin hakykatyň söýgüsini kabul etmediler,” “eýsem haksyzlykdan lezzet aldylar.” Işaýa 66:3, 4; 2 Selanikliler 2:11, 10, 12.

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.

> “Asmanyň Mugallymy şeýle sorady: ‘Akly aldap biljek has güýçli nähili bir ýalan bolup biler: siz dogry binýadyň üstünde gurýandygyňyza hem-de Hudaýyň işleriňizi kabul edýändigine meňzetmek, emma hakykatda bolsa siz köp zady dünýä syýasatyna görä amala aşyryp, Ýehowanyň garşysyna günä edýärsiňiz? Eý, hakykaty bir wagtlar bilip gören adamlar takwalylygyň görnüşini onuň ruhy we güýji bilen bulaşdyranlarynda; özlerini baý, mal-mülki artan we hiç zada mätäç däl hasap edenlerinde, emma aslynda hemme zada mätäç bolanlarynda—bu akyllary eýeleýän nähili uly bir aldawdyr, nähili özüne çekiji bir ýalňyşlykdyr!’” Testimonies, volume 8, 249, 250.

Back to Articles