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# Elijah - Number Ten

Ylýas — Onuň Belgisi Ondur

1856

1856

Author

Jeff Pippenger

Published

October 13, 2023

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The Millerite movement was represented in Isaiah chapter seven by a sixty-five year prophecy, that began in 742 BC. Those sixty-five years that took place in the history of Isaiah represent the sixty-five years from 1798 until 1863. Alpha and Omega will always portray the end, with the beginning. The sixty-five year prophecy identifies the curse of seven times against the northern and the southern kingdoms of Israel. The first seven times against the northern kingdom began in 723 BC, nineteen years after Isaiah presented the prediction to king Ahaz. The last seven times against the southern kingdom, began at the end of the sixty-five years in 677 BC.

Millerit hereketi Işaýa kitabynyň ýedinji babynda biziň eramyzdan öňki 742-nji ýylda başlanan altmyş bäş ýyllyk pygamberlik arkaly görkezildi. Işaýanyň taryhynda bolup geçen şol altmyş bäş ýyl, 1798-nji ýyldan 1863-nji ýyla çenli bolan altmyş bäş ýyly aňladýar. Alfa bilen Omega hemişe ahyry başlangyç bilen birlikde görkezýär. Bu altmyş bäş ýyllyk pygamberlik Ysraýylyň demirgazyk hem-de günorta patyşalyklaryna garşy ýedi gezeklik näleti kesgitleýär. Demirgazyk patyşalyga garşy ilkinji ýedi gezek biziň eramyzdan öňki 723-nji ýylda, Işaýa bu öňünden aýdylşy Ahaz patyşa ýetireninden on dokuz ýyl soň başlady. Günorta patyşalyga garşy soňky ýedi gezek bolsa, altmyş bäş ýylyň ahyrynda, biziň eramyzdan öňki 677-nji ýylda başlady.

The first curse of seven times against Ephraim ended in 1798, which was the time of the end when the vision of the Ulai River of chapters eight and nine of Daniel was unsealed. It prophetically marked both the arrival of the first angel’s message and the prophetic beginning of the Millerite movement. The last curse of seven times against Judah ended in 1844, which was the arrival of the third angel’s message. Nineteen years later in 1863, the sixty-five years represented in the beginning of the prediction marked the end of the Millerite movement, and the beginning of the Laodicean Seventh-day Adventist church. Seven years prior to 1863, in 1856, James White began to identify that the Millerite movement had ceased to be the church of Philadelphia and had become the church of Laodicea. His grandson, when writing Ellen White’s biography, writes about the history of 1856, and the Laodicean message.

Efraýyma garşy yglan edilen ýedi wagtyň ilkinji näleti 1798-nji ýylda tamamlandy; bu bolsa Danyýel kitabynyň sekizinji we dokuzynjy baplarynda beýan edilen Ulai derýasynyň görüşiniň açylan ahyrzamanynyň wagtydy. Bu, pygamberlik taýdan hem birinji perişdäniň habarynyň gelşini, hem-de Millerçi hereketiň pygamberlik taýdan başlangyjyny alamatlandyrdy. Ýahuda garşy yglan edilen ýedi wagtyň soňky näleti 1844-nji ýylda tamamlandy; bu bolsa üçünji perişdäniň habarynyň gelşidi. Ondan on dokuz ýyl soň, 1863-nji ýylda, şol öňden aýdylan pygamberligiň başlangyjynda görkezilen altmyş bäş ýyl Millerçi hereketiň soňuny hem-de Laodikeýa degişli Ýedinji Gün Adventist ybadathanasynyň başlangyjyny alamatlandyrdy. 1863-nji ýyldan ýedi ýyl öň, 1856-njy ýylda, Jeýms Waýt Millerçi hereketiň Filadelfiýa ýygnagy bolmagyny bes edip, Laodikeýa ýygnagyna öwrülendigini kesgitläp başlady. Onuň agtygy Ellen Waýtyň terjimehalyny ýazanda, 1856-njy ýylyň taryhy we Laodikeýa habary barada ýazýar.

## “The Laodicean Message

“Laodikeýa Habary”

> “The Sabbathkeeping Adventists had taken the position that the messages to the seven churches in Revelation 2 and 3 pictured the experience of the Christian church down through the centuries. It was their conclusion that the message to the Laodicean church applied to those they now termed nominal Adventists, those who had not accepted the seventh-day Sabbath. In a short editorial in the Review of October 9, James White raised some thought provoking questions that he introduced by stating:

> Şenbe gününi tutýan Adventistler Ylham 2 we 3-däki ýedi ýygnaga berlen habarlaryň asyrlar boýunca Hristian ýygnagynyň tejribesini şöhlelendirýändigini kabul edipdiler. Olar Laodikýä ýygnagyna berlen habaryň, özleriniň indi atlandyrşy ýaly, ýedinji gün şenbesini kabul etmedik, diňe at boýunça Adventist bolanlara degişlidigi diýen netijä gelipdiler. 9-njy oktýabrdaky Review neşirindäki gysga redaksiýa makalasynda Jeýms Waýt birnäçe oýlandyryjy soraglary orta atdy; olary şeýle diýip beýan etmek bilen girişdi:

> “The inquiry is beginning to come up afresh, ‘Watchman, What of the night?’ At present there is space for only a few questions, asked to call attention to the subject to which they relate. A full answer, we trust, will soon be given.—Review and Herald, Oct. 9, 1856.

> “‘Gözegçi, gijeden näme habar?’ diýen sorag täzeden gozgalyp başlaýar. Häzirki wagtda diňe degişli bolan mowzuga ünsi çekmek üçin berilýän birnäçe soraga ýer bar. Doly jogabyň, ynanýarys, tiz wagtda beriljekdigine umyt edýäris.—Review and Herald, 1856-njy ýylyň 9-njy oktýabry.”

> “Of the eleven questions he asked, it is the sixth that zeroed in on the Laodiceans.

> Onuň soran on bir soragynyň içinde altynjysy hut Laodikialylara gönükdirilendi.

> “6. Does not the state of the Laodiceans (lukewarm, and neither cold nor hot) fitly illustrate the condition of the body of those who profess the third angel’s message?—Ibid.

> “6. Laodikalyklaryň ýagdaýy (mylaýym, ne sowuk, ne-de yssy) üçünji perişdäniň habaryny ykrar edýänleriň jeminiň ýagdaýyny laýyk suratlandyrmaýarmy? —Şol ýerde.

> “The last question lays the matter open:

> “Iň soňky sowal meseläni açyk görkezýär:

> “11. If this be our condition as a people, have we any real grounds to hope for the favor of God unless we heed the ‘counsel’ of the True Witness? I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. Revelation 3:18–21.—Ibid.

> “11. Eger bu bir halk hökmünde biziň ýagdaýymyz bolsa, onda Hakyky Şaýadyň ‘nesihatyna’ gulak asmasak, Hudaýyň merhemetine umyt baglamaga hakykatdan hem esasymyz barmy? Men saňa menden otda synalan altyny satyn almagy maslahat berýärin, baý bolmagyň üçin; hem-de ak lybas, geýinmegiň üçin, ýalaňaçlygyň utanjy görünmez ýaly; gözüňe çalmak üçin göz melhemini-de, görüp bilmegiň üçin. Men söýýänlerimi ýazgarýaryn we terbiýeleýärin; şonuň üçin yhlasly bol, we toba et. Ine, Men gapynyň öňünde durup, kakýaryn: eger bir adam Meniň sesimi eşidip, gapyny açsa, onuň ýanyna girerin, onuň bilen agşamlyk ederin, ol hem Menim bilen. Ýeňýän adama Meniň tagtymda Menim bilen oturmaga rugsat bererin, edil Özüm hem ýeňip, Atamyň tagtynda Onuň bilen oturyşym ýaly. Ylham 3:18–21.—Şol ýerde.”

> “It is clear that the truth of the matter was just dawning on the mind of James White. The next issue of the Review carried a seven-column presentation of the seven churches, under that title. In his opening remarks he declared:

> “Meseläniň hakykatynyň indi-indi Jeýms Waýtyň aňyna aýan bolup başlandygy aýdyňdyr. Review-yň indiki sany şol at bilen ýedi ýygnak barada ýedi sütünden ybarat beýanaty neşir etdi. Ol öz giriş sözlerinde şeýle diýdi:”

> “We must agree with some modern expositors that these seven churches should be understood as representing seven conditions of the Christian church, in seven periods of time, covering the ground of the entire Christian age.—Ibid., Oct. 16, 1856.

> “Biz häzirki zaman käbir düşündirijiler bilen ylalaşmalydyrys, ýagny bu ýedi ýygnak bütin mesihi döwri öz içine alýan ýedi wagt döwründe, mesihi ýygnagyň ýedi ýagdaýyny aňladýan hökmünde düşünilmelidir.—Şol ýerde, 1856-njy ýylyň 16-njy oktýabry.

> “He then took up the prophecy, dealing with each church separately. Coming to the seventh, the Laodicean, he declared:

> “Şondan soň ol pygamberligi ele alyp, her bir ýygnagy aýratynlykda beýan etdi. Ýedinjisine, ýagny Laodikeýa ýygnagyna gelende bolsa, şeýle diýdi:

> “How humbling to us as a people is the sad description of this church. And is not this dreadful description a most perfect picture of our present condition? It is; and it will be of no use to try to evade the force of this searching testimony to the Laodicean church. The Lord help us to receive it, and to profit by it.—Ibid.

> Bu ybadathananyň gynançly beýany biziň ýaly bir halk üçin nähili peseldijidir. Bu aýylganç beýany biziň häzirki ýagdaýymyzyň iň kämil suraty däldir diýlip bilnermi? Hut şeýledir; we Laodikeýa ybadathanasyna degişli bu ýürekden geçiriji şaýatlygyň güýjünden gaçyp gutulmaga çalyşmagyň hiç hili peýdasy bolmaz. Reb bize muny kabul etmäge we ondan peýda tapmaga ýardam etsin.—Şol ýerde.

> “After he devoted two columns to the Laodicean church, his closing remarks made a strong appeal:

> Ol Laodiseýa ybadathanasyna iki sütün bagyşlandan soň, onuň jemleýji bellikleri güýçli bir ýüzlenme etdi:

> “Dear brethren, we must overcome the world, the flesh, and the devil, or we shall have no part in the kingdom of God. . . . Lay hold of this work at once, and in faith claim the gracious promises to the repenting Laodiceans. Arise in the name of the Lord, and let your light shine to the glory of His blessed name.—Ibid.

> “Eziz doganlar, biz dünýäni, teni we iblisi ýeňmeli, ýogsam Hudaýyň patyşalygynda biziň hiç bir paýymyz bolmaz.... Bu işe derrew ýapyşyň we iman arkaly toba edýän Laodikeýalylara berlen merhemetli wadalary kabul ediň. Rebbeň ady bilen turuň, goý, siziň nuryňyz Onuň mübärek adynyň şöhraty üçin şöhle saçsyn.—Şol ýerde.

> “The response from the field was electrifying. Wrote G. W. Holt from Ohio on October 20:

> Meýdandan gelen seslenme tolgundyryjy boldy. G. W. Holt Ogaýodan 20-nji oktýabrda şeýle ýazdy:

> “Yes, I do believe that we who are in the third message with the commandments of God and the faith of Jesus are the church this language is addressed to; and we cannot be too soon in applying for tried gold and white raiment, and eyesalve, that we may see.—Ibid., Nov. 6, 1856.

> “Hawa, men Taňrynyň buýruklaryna we Isanyň imanyna eýerýän üçünji habardaky bizleriň, bu diliň ýüzlenýän ybadathanasy däldigimize däl-de, hut şol ybadathana bolandygymyza ynanýaryn; we görüp bilmegimiz üçin synagdan geçen altyny, ak geýimi we göz melhemini soraýyp almaga näçe ir başlasak, şonça gowy.—Ibid., 1856-nji ýylyň 6-njy noýabry.

> “From the Northeast a new voice was heard on the subject, that of Stephen N. Haskell, of Princeton, Massachusetts. As a first-day Adventist he had begun to preach at the age of 20; now three years later he was in the third angel’s message. A thorough Bible student, after having seen White’s brief initial editorial introducing the question of the seven churches, he chose to write an extended piece for the Review:

> “Demirgazyk-gündogardan bu mesele boýunça täze bir ses eşidildi, ýagny Massaçusets ştatynyň Prinston şäherinden Stefan N. Haskelliň sesi. Ol birinji günki Adwentist hökmünde wagyz etmäge 20 ýaşynda başlapdy; indi bolsa, üç ýyl geçensoň, ol üçünji perişdäniň habarynda durýardy. Mukaddes Kitaby çuňňur öwrenýän biri hökmünde, aklaryň ýedi ýygnak baradaky meseläni tanyşdyrýan gysga ilkinji redaksiýa makalasyny görenden soň, ol Review üçin giňişleýin bir makala ýazmagy makul bildi:”

> “The subject referred to has been one of deep interest to me for some months past. . . . I have for some time been led to believe that the message to the Laodiceans belongs to us; i.e., to those who believe in the third angel’s message, from many reasons which I consider to be good. I will mention two.—Ibid.

> Agzalyp geçilen mesele birnäçe aý bäri meniň üçin çuň gyzyklanma döredip gelýär.... Men birnäçe wagt bäri Laodikiýalylara degişli habaryň bize; ýagny, üçünji perişdäniň habaryna ynanýanlara degişlidigine ynanmaga ugrukdyryldym, munuň üçin meniň gowy hasap edýän köp sebäplerim bar. Men olaryň ikisini agzap geçerin.—Şol ýerde.

> “This he does, devoting two columns to his conclusions. As he closed he declared:

> "Muny ol öz netijelerine iki sütüni bagyşlap edýär. Ol sözüni jemlände şeýle diýdi:

> “A theory of the third angel’s message never, no never, will save us, without the wedding garment, which is the righteousness of the saints. We must perfect holiness in the fear of the Lord.—Ibid.

> “Üçünji perişdäniň habary hakdaky bir nazaryýet, hiç wagt, asla hiç wagt hem, mukaddesleriň dogrulygy bolan toý lybasy bolmazdan bizi halas etmez. Biz Rebden gorky içinde mukaddesligi kämilleşdirmelidiris.—Şol ýerde.

> “As James White continued his editorials on the message to the Laodicean church the concepts the Sabbathkeeping Adventists were now reading in the Review were startling, but on thoughtful, prayerful consideration they were seen to be applicable. The letters to the editor showed quite general agreement and indicated that a revival was under way. That the stirring message was not the outgrowth of excitement was attested to by the first article in Testimony No. 3, published in April, 1857, titled Be Zealous and Repent. It opens, “The Lord has shown me in vision some things concerning the church in its present lukewarm state, which I will relate to you.”—1T, p. 141. In this Ellen White presented what was shown to her of Satan’s attacks on the church through earthly prosperity and possessions.” Arthur White, Ellen G. White: The Early Years, volume 1, 342–344.

> Jeýms Waýt Laodikýä ýygnagyna iberilen habara bagyşlanan redaksion makalalaryny dowam etdirýärkä, Sabat güni berjaý edýän Adventistleriň indi Review-da okaýan düşünjeleri geň galdyryjydy, emma oýlanyşykly, doga bilen edilen garalyşdan soň olaryň ýerliklidigi göründi. Redaktora iberilen hatlar örän giň möçberli ylalaşygy görkezdi hem-de oýanmanyň başlanandygyny aňlatdy. Täsirli habaryň joşgunyň önümi däldigini 1857-nji ýylyň aprel aýynda neşir edilen Testimony No. 3-däki ilkinji makala tassyklaýardy; onuň ady Zealous and Repentdy. Ol şeýle başlanýar: “Reb maňa ýygnak baradaky, onuň häzirki mylaýym ýagdaýy bilen baglanyşykly käbir zatlary görnüşde görkezdi, olary size gürrüň bererin.”—1T, s. 141. Şunda Ellen Waýt özüne görkezilenleri, ýagny Şeýtanyň dünýewi rowaçlyk we emläk arkaly ýygnaga edýän hüjümlerini beýan etdi.” Artur Waýt, Ellen G. White: The Early Years, 1-nji jilt, 342–344.

The Millerite movement began prophetically as the Philadelphian church, and in 1856 it became the Laodicean church. Seven years later the movement ended, and the Seventh-day Adventist church began as the Laodicean church and will remain so, until it is spewed out of the mouth of the Lord. The movement of the one hundred and forty-four thousand came out of the fold of the Laodicean church, just as the Millerite movement came out of the fold of the church of Sardis. The movement of the one hundred and forty-four thousand parallels the Millerite movement in that the first movement changed from Philadelphia to Laodicea and the last movement changes from Laodicea to Philadelphia. The point of transition from Philadelphia unto Laodicea in Millerite history is specifically marked as 1856, so the point of transition must also be marked in the last movement, for God never changes. The point of transition is identified in Revelation eleven with the two prophets that are slain in the streets.

Millerçi hereket pygamberlik taýdan Filadelfiýa ýygnagy hökmünde başlady, we 1856-njy ýylda Laodikiýa ýygnagyna öwrüldi. Ýedi ýyl soň bu hereket tamamlandy, we Ýedinji günüň Adwentist ýygnagy Laodikiýa ýygnagy hökmünde başlady hem-de Rebbiň agzyndan çykarylyp taşlanýança şeýle bolup galar. Ýüz kyrk dört müňüň hereketi Laodikiýa ýygnagynyň sürüsinden çykdy, edil Millerçi hereketiň Sardis ýygnagynyň sürüsinden çykyşy ýaly. Ýüz kyrk dört müňüň hereketi Millerçi herekete şu taýdan meňzeşdir: birinji hereket Filadelfiýadan Laodikiýa üýtgedi, soňky hereket bolsa Laodikiýadan Filadelfiýa üýtgeýär. Millerçi taryhda Filadelfiýadan Laodikiýa geçiş nokady anyklykda 1856-njy ýyl hökmünde bellenendir, şonuň üçin soňky hereketde hem geçiş nokady bellenilen bolmalydyr, çünki Hudaý hiç wagt üýtgemeýär. Geçiş nokady Ylham kitabyň on birinji babynda köçelerde öldürilýän iki pygamber arkaly kesgitlenýär.

> And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:7, 8.

> Olar öz şaýatlygyny tamamlanlarynda, düýpsüz çuňlukdan ýokary çykýan ýyrtyjy haýwan olar bilen uruşar, olary ýeňer we öldürer. Olaryň jesetleri ruhy manyda Sodom hem-de Müsür diýlip atlandyrylýan, şeýle hem Rebbimiziň haça çüýlenen beýik şäheriniň köçesinde ýatar. Ylham 11:7, 8.

The last movement would die, then stand and thereafter be resurrected as the ensign. In so doing it would align with the Republican horn. The Republican horn forms an image to the beast, and the beast that it forms the image of is addressed in Revelation seventeen, and that beast is identified as the fifth head that received a deadly wound, that would be resurrected as the eighth head. It would be resurrected as the eighth that was of the seven.

Soňky hereket öler, soň dikelip durar we şondan soň baýdak hökmünde direlder. Şeýle etmek bilen ol Respublikan şah bilen sazlaşar. Respublikan şah haýwana bir keşp emele getirýär, we onuň keşbini emele getirýän şol haýwan Ylham kitaby 17-nji bapda agzalýar; şol haýwan ölüm howply ýara alan bäşinji baş hökmünde tanalýar, ol sekizinji baş hökmünde direldiler. Ol ýediniň içinden bolan sekizinji hökmünde direldiler.

> And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.

> Bar bolup, indi ýok bolan ýyrtyjy haýwan — hut şol sekizinjidir, ol ýediniň biridir hem-de heläkçilige gider. Ylham 17:11.

The Republican horn would form an image of that beast, and it therefore would be killed and then resurrected. When it was resurrected it would be the eighth head that was of the seven previous heads. The Protestant horn, rides upon the same earth beast as the Republican horn and would need to possess the same prophetic dynamics. The transition from Philadelphia to Laodicea in the Millerite movement prefigures the transition from the Laodicea to Philadelphia in the last movement.

Respublika şahasy şol haýwanyň bir keşbini emele getirerdi, şonuň üçin hem ol öldürilerdi, soňra bolsa direldilerdi. Ol direlende, öňki ýedi kelläniň içinden bolan sekizinji kelle bolardy. Protestant şahasy hem Respublika şahasy bilen şol bir ýer ýüzüniň haýwanynyň üstünde münýär we şonuň üçin şol bir pygamberlik häsiýetnamalaryna eýe bolmalydyr. Millerçi hereketdäki Filadelfiýadan Laodikiýa geçiş, soňky hereketde Laodikiýadan Filadelfiýa geçişiň öňden görkezilmesidir.

When the last movement received a deadly wound on July 18, 2020, it died as Laodicea. When, as represented in Revelation eleven it transitioned to Philadelphia, it would represent the eighth church, that is of the seven. The death in the year 2020, was paralleled by the Republican horn, for since the time of the end in 1989, there had been six presidents. The sixth president received a deadly wound, that will be healed in 2024. That head will then be the eighth head of the United States since the time of the end in 1989, and it will be of the seven. Both horns were the sixth that becomes the eighth. This truth is a large part of the message of the Revelation of Jesus Christ that is unsealed just before the close of probation.

Soňky hereket 2020-nji ýylyň 18-nji iýulynda ölümli ýara alanda, Laodikiýa hökmünde öldi. Ylham on birde görkezilişi ýaly Filadelfiýa geçende bolsa, sekizinji ybadathanany, ýagny ýediniň içinden bolan ybadathanany aňladardy. 2020-nji ýyldaky bu ölüm Respublika şahy bilen deňeşdirildi; çünki 1989-njy ýylda ahyrzamanyň wagty başlanaly bäri alty prezident bolupdy. Altynjy prezident ölümli ýara aldy, ol 2024-nji ýylda sagaldylar. Şonda şol kelle 1989-njy ýylda ahyrzamanyň wagty başlanaly bäri Amerikanyň Birleşen Ştatlarynyň sekizinji kellesi bolar we ol ýediniň içinden bolar. Iki şah hem altynjy bolup, soňra sekizinjä öwrüldi. Bu hakykat, synag möhletiniň ýapylmagyna az wagt galanda açylýan Isa Mesihiň Ylhamy baradaky habaryň uly bir bölegidir.

For this reason, it is important to be clear about the Millerite history that typifies our current history. Sister White confirmed James White’s application of Laodicea upon the movement in 1856, so this is not an application that is derived by human logic. Seven years before the Seventh-day Adventist church was legally connected with the Republican horn, it was identified by inspiration as the Laodicean church. This means there has never been one day in the history of the Seventh-day Adventist church when it was anything other than naked, poor, blind, miserable and wretched. This prophetic reality provides the context and justification for recognizing the four escalating abominations of Ezekiel chapter eight as the four generations of Adventism.

Şu sebepden, häzirki taryhymyzy nusgalaýan Millerçi taryhy barada açyk-düşnükli bolmak möhümdir. Uýam Waýt 1856-njy ýylda Laodikiýanyň herekete degişli edilmeginde Jeýms Waýtyň ulanyşyny tassyklady; şonuň üçin bu, ynsan mantygyndan çykarylan bir ulanyş däldir. Ýedinji Gün Adwentist ybadathanasy kanuny taýdan Respublikan şah bilen baglanyşdyrylmazyndan ýedi ýyl öň, ol ylham arkaly Laodikýa ybadathanasy hökmünde tanadyldy. Munuň manysy, Ýedinji Gün Adwentist ybadathanasynyň taryhynda onuň ýalaňaç, garyp, kör, betbagt we biçäre bolmadyk ýekeje gününiň hem bolmandygydyr. Bu pygamberlik hakykaty Hezekiel kitabyň sekizinji babyndaky barha güýjeýän dört nejisligi Adwentizmiň dört nesli hökmünde ykrar etmek üçin ýagdaýy hem-de esaslandyrmany berýär.

When the Millerite history is approached from the structure of Isaiah seven’s sixty-five years, it is to be recognized that the prophecy of the seven times is the prophetic umbrella that covers the entire history of the Millerite movement. In 1856, the message to the Laodicean church became present truth for Millerite Adventism. The one who presents the message of Laodicea was not James or Ellen White, it was the Faithful and True Witness.

Milleritleriň taryhyna Işaýa ýedinjiniň altmyş bäş ýyllyk gurluşy boýunça çemeleşilende, ýedi döwrüň pygamberligi Millerit hereketiniň tutuş taryhyny örtüp duran pygamberlik saýabanydygy ykrar edilmelidir. 1856-njy ýylda Laodikiýa ýygnagyna degişli habar Millerit Adventizmi üçin häzirki hakykata öwrüldi. Laodikiýanyň habaryny ýetirýän Ýakup ýa-da Ellen Uýt däldi; ol wepaly hem-de hakyky Şaýatdy.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:14–22.

> Laodikýalylaryň ýygnagynyň perişdesine ýaz: muny diýýän Ämin, wepaly hem hak şaýat, Hudaýyň ýaradylyşynyň başlangyjy: Men seniň işleriňi bilýärin, sen ne sowuksyň, ne-de yssy; kaşki, sowuk ýa-da yssy bolanyňda! Şeýlelikde, sen ýylymsy bolanyň, ne sowuk, ne-de yssy bolanyň üçin, seni agzymdan çykaryp taşlaryn. Çünki sen: “Men baýdyryn, mal-mülküm artdy, hiç zada mätäçligim ýok” diýýärsiň; emma özüňiň betbagt, perişan, garyp, kör we ýalaňaçdigiňi bilmeýärsiň. Şonuň üçin saňa menden otda synalyp arassalanan altyny satyn almagy maslahat berýärin, şonda baý bolarsyň; hem-de geýinmegiň we ýalaňaçlygyň uýatynyň görünmezligi üçin ak lybaslary; hem görmegiň üçin gözleriňe çalmaga melhem. Men kimi söýýän bolsam, şony ýazgarýaryn hem-de terbiýeleýärin; şonuň üçin yhlasly bol we toba et. Ine, Men gapynyň öňünde durup kakýaryn; eger kimdir biri Meniň sesimi eşidip, gapyny açsa, Men onuň ýanyna girerin we onuň bilen naharlanaryn, ol hem Men bilen. Ýeňiji bolana, Men Öz tagtymda Meniň bilen bile oturmagy nesip ederin; edil Özüm hem ýeňip, Atamyň tagtynda Onuň bilen bile oturan ýaly. Gulagy bolan, Ruhuň ýygnaklara näme diýýändigini eşitsin. Ylham 3:14–22.

The True Witness identifies that if any man would “hear” His voice, He would come in and “sup with him.” If Laodicea would open the door, Christ would come in and sup with them. If Christ is allowed to enter, he brings a message, for the symbolism of eating represents the reception of a message. The message can be generalized as simply the Laodicean message, but that is a shallow consideration of what the message He offers represents. In 1856, Hiram Edson set forth a series of eight articles that contained the prophetic information that expands the understanding of the very first “time prophecy” the angels of God led William Miller to recognize and proclaim. In those eight articles, Edson correctly identifies the sixty-five years of Isaiah seven.

Hakyky Şaýat şeýle kesgitleýär: eger haýsydyr bir adam Onuň sesini “eşitse”, Ol içeri girer we “onuň bilen agşamlyk eder”. Eger Laodikýa gapyny açsa, Mesih içeri girer we olar bilen agşamlyk eder. Eger Mesihe girmäge ýol berilse, Ol bir habary getirýär, çünki iýmegiň nyşany bir habaryň kabul edilmegini aňladýar. Bu habary, umuman, diňe Laodikýa habary hökmünde beýan etmek mümkin, emma bu, Onuň hödürleýän habarynyň nämäni aňladýandygyna ýüzleý garamakdyr. 1856-njy ýylda Hiram Edson sekiz makaladan ybarat bir tapgyry öňe sürdi; olarda Hudaýyň perişdeleriniň William Milleriň tanamagyna we yglan etmegine ýolbaşçylyk eden iň ilkinji “wagt pygamberligine” düşünjäni giňeldýän pygamberlik maglumatlary bar. Şol sekiz makalada Edson Işaýa ýedidäki altmyş bäş ýyly dogry kesgitleýär.

The beginning of Miller’s work was the discovery of the seven times, and seven years before the movement named after his service was to end, a deeper revelation of that very prophecy was offered to Millerite Adventism. It was offered in the same year they were identified by inspiration as Laodiceans. Prophetically, twenty-five hundred and twenty days later in 1863, Miller’s first discovery of prophetic time was rejected. The Laodicean message for the Advent movement arrived in 1856, and the Lord knocked on the door eight times, with eight articles to see if He could find entrance. At the ending of the movement, the True Witness wished to sup together with His people by dining upon the very first message of time from the beginning of the movement. His people refused to eat, and seven years, or twenty-five hundred and twenty prophetic days later, His people shut the door that had been opened with the key of David that had been placed into the hand of William Miller. They returned to an old Samaritan prophet who fed them a lie, sealing their fate to die between an ass and a lion.

Milleriň işiniň başlangyjy ýedi döwrüň açylmagy boldy, we onuň hyzmaty bilen atlandyrylan hereketiň tamamlanmagyna ýedi ýyl galanda, hut şol pygamberlige degişli has çuňňur bir ylham Millerçi Adventizme hödürlendi. Olara özleriniň ylham arkaly Laodikeýalylar diýlip tanalýan şol ýylynda hödürlendi. Pygamberlik taýdan, iki müň bäş ýüz ýigrimi gün soň, 1863-nji ýylda, Milleriň pygamberlik wagty baradaky ilkinji açyşy ret edildi. Advent hereketi üçin Laodikeýa habary 1856-njy ýylda geldi, we Reb gapynyň kakdy sekiz gezek, sekiz makala arkaly, Özüne girelge tapyp biljekdigini görmek üçin. Hereketiň ahyrynda, Hakyky Şaýat Öz halky bilen bilelikde naharlanyp, hereketiň başyndan bäri bolan wagtyň hut ilkinji habaryndan iýmek isledi. Onuň halky iýmekden boýun gaçyrdy, we ýedi ýyl, ýa-da iki müň bäş ýüz ýigrimi pygamberlik güni soň, Onuň halky William Milleriň eline goýlan Dawudyň açary bilen açylan gapyny ýapdy. Olar özlerine ýalan bilen iýmit beren köne bir samariýaly pygambere dolanyp bardylar we şeýlelikde olaryň eşek bilen ýolbarsyň arasynda ölmek ykbaly möhürlendi.

In 1856, the Protestant horn was in the crisis of the valley of vision, for where there is no vision, the people perish. In 1856, the Republican horn was also in a crisis.

1856-njy ýylda protestant şahasy “görüş jülgesiniň” krizisindedi, çünki görüş bolmadyk ýerde halk heläk bolýar. 1856-njy ýylda respublikaçy şaha hem krizis içindedi.

1856, marked a continuation of the violent conflict known as Bleeding Kansas, the Kansas-Missouri Border War. The struggle was over whether Kansas would enter the Union as a free state or a slave state. The conflict included violent clashes between pro-slavery and anti-slavery settlers.

1856-njy ýyl “Gana bulanan Kanzas”, ýagny Kanzas–Missuri serhet urşy diýlip atlandyrylýan gazaply çaknyşygyň dowam etmegi bilen tapawutlandy. Bu göreş Kanzas ştatynyň Bileleşige azat ştat ýa-da gulçulygy kabul edýän ştat hökmünde goşuljakdygy meselesi ugrunda boldy. Bu çaknyşyk gulçulygy goldaýan we oňa garşy çykýan göçüp gelenleriň arasyndaky zorlukly çaknyşyklary hem öz içine alýardy.

On May 22, 1856, a violent incident also occurred in the United States Senate chamber, when Congressman Preston Brooks, a pro-slavery advocate from South Carolina, brutally attacked Senator Charles Sumner of Massachusetts with his cane. Sumner had delivered an anti-slavery speech titled The Crime Against Kansas, which deeply offended Brooks. The caning incident highlighted the growing tensions between North and South over the issue of slavery.

1856-njy ýylyň 22-nji maýynda Amerikanyň Birleşen Ştatlarynyň Senatynyň mejlisler zalynda hem zorlukly bir waka boldy: Günorta Karolinadan gulçulygy goldaýan kongresmen Preston Bruks Massaçusetsden senator Çarlz Sumnere hasasy bilen rehimsizlik bilen hüjüm etdi. Sumner gulçulyga garşy “Kansasa garşy edilen jenaýat” atly çykyş edipdi, bu bolsa Bruksy çuňňur kemsitdi. Hasa bilen urmak wakasy gulçulyk meselesi sebäpli Demirgazyk bilen Günortanyň arasyndaky barha artýan dartgynlyklary aýdyň ýüze çykardy.

In 1856, the Republican Party was founded as a response to the political turmoil caused by the Kansas-Nebraska Act, passed in 1854, which produced the growing opposition to the spread of slavery into new territories. The party’s first national convention was held in Philadelphia, and John C. Fremont was chosen as their first presidential candidate in the 1856 election.

1856-njy ýylda Respublikan partiýa 1854-nji ýylda kabul edilen Kanzas–Nebraska kanunynyň döreden syýasy başagaýlygyna jogap hökmünde döredildi; bu kanun gulçulygyň täze territoriýalara ýaýradylmagyna garşy barha güýçlenýän garşylygy emele getirdi. Partiýanyň ilkinji milli gurultaýy Filadelfiýada geçirildi we 1856-njy ýyldaky saýlawda Jon C. Fremont olaryň ilkinji prezidentlige dalaşgäri hökmünde saýlandy.

The Kansas-Nebraska Act organized the territories of Kansas and Nebraska and allowed the settlers in those territories to decide whether they would allow slavery within their borders. This concept, known as “popular sovereignty,” effectively repealed the Missouri Compromise of 1820, which had prohibited slavery north of the 36°30’ parallel in the Louisiana Territory. The act had a profound impact on the issue of slavery in the territories. It reignited sectional tensions because it opened the possibility that slavery could expand into areas that were previously considered free soil, such as Kansas. The passage of the Kansas-Nebraska Act led to a rush of pro-slavery and anti-slavery settlers into the Kansas Territory, each hoping to influence the outcome of the popular sovereignty vote. This competition for control of the territory led to violent clashes and a period of lawlessness known as Bleeding Kansas in 1856.

Kanzas–Nebraska kanuny Kanzas we Nebraska territoriýalaryny gurady hem şol territoriýalarda ýaşaýan ilata öz çäkleriniň içinde gulçulyga ýol berjekdiklerini ýa-da bermjekdiklerini özleriniň kesgitlemegine mümkinçilik berdi. “Halk özygtyýarlylygy” diýlip tanalýan bu düşünje, Luiziana territoriýasynda 36°30’ paraleliniň demirgazygynda gulçulygy gadagan eden 1820-nji ýylyň Missuri ylalaşygyny iş ýüzünde ýatyrdy. Bu kanun territoriýalardaky gulçulyk meselesine örän çuň täsir ýetirdi. Ol sebitara dartgynlygy gaýtadan tutaşdyrdy, sebäbi ozal erkin toprak hasaplanylýan, Kanzas ýaly sebitlere gulçulygyň giňelip biljekdigi mümkinçiligini açdy. Kanzas–Nebraska kanunynyň kabul edilmegi, halk özygtyýarlylygy boýunça geçiriljek ses berlişigiň netijesine täsir ýetirmäge umyt edýän gulçulygy goldaýan hem-de gulçulyga garşy bolan göçüp gelenleriň Kanzas territoriýasyna howlugyp gelmegine getirdi. Territoriýanyň üstünden gözegçiligi ele almak ugrunda ýüze çykan bu bäsdeşlik 1856-njy ýylda ganly çaknyşyklara hem-de “Ganly Kanzas” ady bilen tanalýan kanunsyzlyk döwrüne alyp bardy.

The presidential election of 1856 was a significant political event. It featured a three-way race between Democrat James Buchanan, Republican John C. Fremont, and former President Millard Fillmore of the American Party. James Buchanan won the election and became the 15th President of the United States.

1856-njy ýyldaky prezident saýlawy möhüm syýasy waka boldy. Onda Demokratik partiýadan Jeýms Býukenen, Respublikan partiýadan Jon C. Fremont we Amerikan partiýasyndan öňki Prezident Millard Fillmor arasynda üç taraplaýyn bäsleşik boldy. Jeýms Býukenen saýlawda ýeňiş gazandy we Amerikanyň Birleşen Ştatlarynyň 15-nji Prezidenti boldy.

James Buchanan’s presidency is primarily known for its failure to effectively address the growing tensions and divisions between the North and the South, ultimately culminating in the outbreak of the American Civil War shortly after he left office. His presidency is often viewed as one of the least successful presidency in American history, due to these significant failures in leadership and crisis management.

Jeýms Býukeneniň prezidentligi, esasan, Demirgazyk bilen Günortanyň arasynda barha artýan dartgynlyklary we bölünişikleri netijeli çözüp bilmezligi bilen tanalýar; bu ýagdaý bolsa, ahyrsoňunda, onuň wezipeden gidenden sähel wagt soň Amerikanyň Graždan urşunyň başlanmagyna getirdi. Onuň prezidentligi köplenç ýolbaşçylykdaky hem-de krizisleri dolandyrmakdaky bu uly şowsuzlyklar sebäpli Amerikanyň taryhyndaky iň şowsuz prezidentlikleriň biri hökmünde hasaplanylýar.

The infamous Dred Scott Decision in 1857, declared that slaves whether enslaved or free were not citizens and could not sue in federal courts. It also declared that Congress could not prevent slavery in the territories of the United States. The Democrat Buchanan publicly endorsed the pro-slavery Dred Scott Decision.

1857-nji ýylda çykan meşhur Dred Scott karary gullaryň, gulçulykda bolsun ýa-da azat bolsun, raýat däldigini we federal kazyýetlerde arz edip bilmejekdigini yglan etdi. Şeýle hem ol Kongresiň Amerikanyň Birleşen Ştatlarynyň territoriýalarynda gulçulygyň öňüni alyp bilmejekdigini yglan etdi. Demokrat Býukenen gulçulygy goldaýan Dred Scott kararyny aç-açan goldady.

Not only did the pro-slavery position of the Democrat Buchanan allow tensions to escalate into Civil War, but his inability to manage the economics of the country led to the Panic of 1857, which was one of the greatest economic downturns in American history prior to the great depression. The Panic of 1857 resulted in a severe economic depression that lasted several years. Businesses and banks closed, unemployment increased and the stock market declined.

Demokrat Bukânanyň gulçulygy goldaýan garaýşy dartgynlygyň Graždançylyk urşuna çenli ulalmagyna ýol bermek bilen çäklenmän, eýsem onuň ýurduň ykdysadyýetini dolandyrmakdaky ukypsyzlygy 1857-nji ýylyň Maliýe çökgünligine hem getirdi; bu bolsa Amerikanyň taryhynda Beýik Depressiýadan ozalky iň iri ykdysady pese gaçyşlaryň biri boldy. 1857-nji ýylyň Maliýe çökgünligi birnäçe ýyl dowam eden agyr ykdysady çökgünlige sebäp boldy. Kärhanalar we banklar ýapyldy, işsizlik artdy we gymmatly kagyzlar bazary pese gaçdy.

During Buchanan’s presidency the Southern states began their process of seceding from the Union, and they broke away in response to the election of the Republican Abraham Lincoln, in 1860. Buchanan took a passive approach to the secession crisis, arguing that the federal government lacked the authority to forcibly prevent secession. This lack of decisive action allowed the secession movement to gain momentum. His lack of strong leadership and his reluctance to take decisive action to address the secession crisis contributed to the South’s perception that it could leave the Union without facing military opposition.

Býukeneniň prezidentligi döwründe Günorta ştatlary Bileleşikden aýrylyşmak işine başladylar we olar 1860-njy ýylda respublikan Abraham Linkolnyň saýlanmagyna jogap hökmünde bölünip çykdylar. Býukenen aýrylyşmak krizisine passiw çemeleşdi; ol federal hökümetiň aýrylyşmagyň öňüni güýç bilen almaga ygtyýarynyň ýokdugyny öňe sürdi. Şeýle aýgytly hereketiň ýetmezçiligi aýrylyşmak hereketine güýçlenmäge mümkinçilik berdi. Onuň berk ýolbaşçylygynyň bolmazlygy we aýrylyşmak krizisini çözmek üçin aýgytly çäre görmäge meýilsizligi Günortanyň özüne harby garşylyga duçar bolmazdan Bileleşikden çykyp biljekdigi baradaky garaýşynyň emele gelmegine goşant goşdy.

In 1860, Abraham Lincoln the first Republican president, was elected. On January 1, 1863, President Lincoln signed and issued the final Emancipation Proclamation, which declared that all enslaved people in Confederate-held territory were to be set free. This executive order had a significant impact on the Civil War as it turned the conflict into a struggle not only to preserve the Union, but also to end slavery. The Emancipation Proclamation did not immediately free all enslaved individuals. It applied specifically to Confederate-held territory, where the Union had limited authority. As Union forces advanced and gained control over Confederate territory, the proclamation was enforced, and enslaved people in those areas were set free. The Emancipation Proclamation was a crucial step toward the eventual abolition of slavery in the United States and paved the way for the passage of the Thirteenth Amendment to the U.S. Constitution, which was passed and ratified on December 6, 1865.

1860-njy ýylda ilkinji Respublikan prezident Abraham Linkoln saýlandy. 1863-nji ýylyň 1-nji ýanwarynda Prezident Linkoln ähli Konfederasiýanyň gözegçiligindäki ýerlerde gul edilen adamlaryň azat edilmelidigini yglan edýän soňky Azatlyk Proklamasiýasyna gol çekdi we ony güýje girizdi. Bu ýerine ýetiriji buýruk Graždan urşuna uly täsir etdi, çünki ol çaknyşygy diňe Bileleşigi gorap saklamak ugrunda alnyp barylýan göreş bolmakdan çykaryp, şol bir wagtyň özünde gulçulygy ýok etmek ugrunda alnyp barylýan göreşe öwürdi. Azatlyk Proklamasiýasy gul edilen adamlaryň hemmesini dessine azat etmedi. Ol aýratynlykda Bileleşigiň ygtyýary çäkli bolan Konfederasiýanyň gözegçiligindäki ýerlerine degişlidi. Bileleşigiň goşunlary öňe ilerläp, Konfederasiýanyň ýerleri üstünden gözegçiligi ele geçirýän mahaly, bu proklamasiýa ýerine ýetirildi we şol ýerlerdäki gul edilen adamlar azat edildi. Azatlyk Proklamasiýasy Amerikanyň Birleşen Ştatlarynda gulçulygyň ahyrsoňy ýatyrylmagyna eltýän örän möhüm ädim boldy hem-de 1865-nji ýylyň 6-njy dekabrynda kabul edilen we tassyklanan ABŞ-nyň Konstitusiýasyna On üçünji düzedişiň kabul edilmegine ýol açdy.

The Republican horn from the 1850’s onward was in the crisis of the issue of slavery. Two primary divisions in the country represented by two primary classes of political thought. A separation process began in 1856 as anti and pro slavery groups moved into the Kansas territory in attempt to uphold their views of slavery, at the very time Philadelphia was being separated from Laodicea. Democrats were pro-slavery and Republicans were anti-slavery.

1850-nji ýyllardan başlap Respublikan şahasy gulçulyk meselesiniň çökgünlik döwründe durýardy. Ýurtda syýasy pikirleriň iki esasy topary bilen görkezilen iki baş bölünişik bardy. 1856-njy ýylda gulçulyga garşy we gulçulygy goldaýan toparlar öz garaýyşlaryny gorap saklamak maksady bilen Kanzas territoriýasyna giren mahaly, edil şol wagtyň özünde Filadelfiýa Laodikeýadan aýrylyp barýarka, bir aýrylyş prosesi başlandy. Demokratlar gulçulygy goldaýardylar, Respublikanylar bolsa gulçulyga garşy durýardylar.

In 1856, Bleeding Kansas represented a microcosm of the impending war. In that year a pro-slavery Democrat was elected as head of the Republican horn, and his ineffective leadership became the symbol of an ineffective presidency, until these recent last days. He preceded the first Republican president that was forced to clean up the mess left by Buchanan’s presidency.

1856-njy ýylda “Ganly Kanzas” golaýlap gelýän urşuň kiçi bir nusgasyny aňladýardy. Şol ýylda gulçulygy goldaýan bir demokrat Respublika şahynyň başyna saýlandy, we onuň netijesiz ýolbaşçylygy, şu soňky günlere çenli, netijesiz prezidentligiň nyşanyna öwrüldi. Ol, Buçenanyň prezidentliginiň galdyran bulaşyklygyny arassalamaga mejbur bolan ilkinji Respublikaçy prezidentden öň geldi.

By 1863, the Republican horn made the most significant executive order in the history of the earth beast of Revelation thirteen. The executive order was addressing slavery. One paragraph of the proclamation states, “That on the first day of January, in the year of our Lord one thousand eight hundred and sixty-three, all persons held as slaves within any State or designated part of a State, the people whereof shall then be in rebellion against the United States, shall be then, thenceforward, and forever free; and the Executive Government of the United States, including the military and naval authority thereof, will recognize and maintain the freedom of such persons, and will do no act or acts to repress such persons, or any of them, in any efforts they may make for their actual freedom.” Though the resolution of the problem of slavery was historically incomplete at that point, the essence of the Constitution is recognized when Lincoln wrote, “all persons held as slaves within any state … shall be then, thenceforward, and forever free.”

1863-nji ýyla gelinende, Respublikalaýyn şah Açyş kitabyň on üçünji babyndaky ýer haýwanasynyň taryhyndaky iň ähmiýetli ýerine ýetiriji buýrugy çykardy. Bu ýerine ýetiriji buýruk gulçulyk meselesine degişlidi. Jarnamanyň bir paragrafynda şeýle diýilýär: “Rebbimiz Isa Mesihiň bir müň sekiz ýüz altmyş üçinji ýylynyň ýanwar aýynyň birinji gününde, ABŞ-a garşy gozgalaňa gatnaşýan halky bolan islendik ştatyň ýa-da ştatyň aýratyn bellenen böleginiň çäginde gul hökmünde saklanylýan ähli adamlar şol pursatdan başlap, mundan beýläk we ebedilik azat bolarlar; hem-de Amerikanyň Birleşen Ştatlarynyň ýerine ýetiriji hökümeti, şol sanda onuň gury ýer we deňiz güýçleriniň häkimiýeti, şeýle adamlaryň azatlygyny ykrar eder we gorap saklar, olaryň ýa-da olaryň haýsydyr biriniň hakykatdan-da azat bolmak ugrunda edýän synanyşyklaryny basyp ýatyrmak üçin hiç bir hereketi ýa-da hereketleri etmez.” Şol döwürde gulçulyk meselesiniň çözgüdi taryhy taýdan doly bolmandygyna garamazdan, Linkolnyň “islendik ştatyň çäginde gul hökmünde saklanylýan ähli adamlar … şol pursatdan başlap, mundan beýläk we ebedilik azat bolarlar” diýip ýazanda, Konstitusiýanyň özeni ykrar edilýär.

Lincoln was returning to the foundational principle expressed in the Constitution, which identifies that “all men are created equal.” Lincoln was returning to the foundational truths at the same time the Protestant horn was rejecting its foundational prophecy, which is the prophecy of slavery. Therefore, at the very time the Republican horn was making its most significant “executive order” in history concerning slavery, the Protestant horn made the most significant executive order in its prophetic history concerning the prophecy of slavery, represented by Moses’ oath and curse. The Republican horn chose to return to the foundations, the Protestant horn chose to reject its foundation and return to those it had been instructed to never return unto.

Linkoln “ähli adamlar deň ýaradylandyr” diýip kesgitleýän Konstitusiýada beýan edilen esas ýörelgä gaýdyp barýardy. Linkoln, şol bir wagtda, protestant şahy öz esasy pygamberligini, ýagny gulçulyk baradaky pygamberligi ret edýän mahaly, esas hakykatlaryna gaýdyp barýardy. Şonuň üçin hem, respublikan şahy taryhynda gulçulyk babatda iň ähmiýetli “ýerine ýetiriji buýrugyny” çykarýan hut şol wagtda, protestant şahy hem pygamberlik taryhynda gulçulyk baradaky pygamberlik babatda, Musanyň antı we näleti arkaly şekillendirilen, iň ähmiýetli ýerine ýetiriji buýrugyny çykardy. Respublikan şahy esaslara gaýdyp barmagy saýlady; protestant şahy bolsa öz esasyny ret etmegi we özüne hiç haçan gaýdyp barmaly däldigi tabşyrylan zatlara gaýdyp barmagy saýlady.

In 1863, the Republican horn had been divided into two camps, as was ancient Israel’s kingdom divided in the time of Jeroboam and Rehoboam. In 1863, the Protestant horn became legally attached to the Republican horn, as represented by Jeroboam’s two altars at Bethel and Dan. The two horns move through history in parallel to each other, and the history of 1863, especially represents the history of the last days.

1863-nji ýylda Respublikan şah iki düşelgä bölündi; edil gadymy Ysraýyl patyşalygynyň Ýerebogamyň we Rehobogamyň döwründe bölünişi ýaly. 1863-nji ýylda Protestant şah kanuny taýdan Respublikan şahe baglanypdy; bu bolsa Ýerebogamyň Beýtelde we Dandaky iki gurbanlyk ojagy bilen nyşanlandyrylýar. Bu iki şah taryhyň dowamynda biri-birine ugurdaş hereket edýär, hem-de 1863-nji ýylyň taryhy, aýratyn-da, ahyrzamanyň taryhyny şöhlelendirýär.

Millerite history is repeated in the history of the one hundred and forty-four thousand with a few prophetic caveats. One of those caveats is that the target audience in Millerite history was first those outside the movement, and thereafter the movement itself. In the movement of the one hundred and forty-four thousand the two voices of Revelation eighteen, identify two target audiences, but those targets are in reverse of Millerite history. The first target is God’s people and the second voice is God’s other flock, that are still in Babylon.

Milleritleriň taryhy ýüz kyrk dört müňüň taryhynda käbir pygamberlik şertnamalary bilen gaýtalanýar. Şol şertnamalaryň biri şudur: Milleritleriň taryhynda niýetlenen ilkinji diňleýji topar hereketiň daşyndakylardy, soň bolsa hereketiň özi boldy. Ýüz kyrk dört müňüň hereketinde Ylham on sekiziň iki sesi iki niýetlenen diňleýji topary görkezýär, emma bu nyşanlar Milleritleriň taryhyna görä tersine ýerleşýär. Ilkinji nyşan Hudaýyň halkydyr, ikinji ses bolsa henizem Wawilonda bolan Hudaýyň beýleki sürüsidir.

Another prophetic caveat is that though both histories transcend from one church unto another, the Millerites moved from Philadelphia to Laodicea, and the mighty movement of the third angel moves from Laodicea unto Philadelphia. This identifies that the Millerites went from the sixth unto the seventh church and the one hundred and forty-four thousand go from the seventh church unto the eighth church, which is of the seven.

Ýene bir pygamberlik duýduryşy şudur: iki taryh hem bir ýygnakdan beýlekisine geçýän bolsa-da, Milleritler Filadelfiýadan Laodikeýa geçdiler, üçünji perişdäniň gudratly hereketi bolsa Laodikeýadan Filadelfiýa geçýär. Bu, Milleritleriň altynjy ýygnakdan ýedinji ýygnaga geçendigini, ýüz kyrk dört müňüň bolsa ýedinji ýygnakdan ýediniň içinden bolan sekizinji ýygnaga geçýändigini görkezýär.

The Republican horn began its movement from a pro-slavery nation unto an anti-slavery nation in the history surrounding 1863. The crisis of that history established two political parties that are the same antagonists in these “last days.” Just as the first Republican president from that history was assassinated just days after the war ended, the last Republican president was symbolically assassinated and left in the street as dead while the world rejoiced. He was assassinated, not just days after the Civil War ended, but just before the final civil war begins.

Respublikan şahy öz hereketine gulçulygy goldaýan bir milletden gulçulyga garşy bir millete tarap, 1863-nji ýylyň töweregindäki taryhda başlady. Şol taryhyň krizisi bu “ahyry zaman günlerinde” hem şol bir garşydaşlar bolan iki syýasy partiýany berkarar etdi. Şol taryhdaky ilkinji Respublikan prezident uruş tamamlanandan bary-ýogy birnäçe gün soň öldürilen bolsa, soňky Respublikan prezident nyşanlaýyn görnüşde öldürildi we dünýä şatlanýarka öli hökmünde köçede taşlanyp goýuldy. Ol öldürildi — diňe Graždan urşy gutarandan birnäçe gün soň däl, eýsem soňky graždan urşy başlanmazyndan edil öň.

The first Republican president was preceded by the most ineffective president of American history, and the last Republican president will be preceded by the same. The ineffectiveness of the Democratic president that preceded the first Republican president precipitated the crisis that evolved into the civil war, and the same ineffectiveness is now taking place. The Democratic president that precedes the last Republican president managed the economy in such a fashion that it produced the greatest economic crash in American history up until that point in time. The two horns run parallel unto the Sunday law. In 1863, the first generation of both horns began, and for both horns the fourth and final generation will be facing the east, and bowing down to the sun.

Ilkinji Respublikan prezidenti Amerika taryhynyň iň netijesiz prezidenti tarapyndan öňünden gelnendi, we iň soňky Respublikan prezident hem şol bir ýagdaý bilen öňünden gelner. Ilkinji Respublikan prezidentden öň gelen Demokratik prezidentiň netijesizligi raýat urşuna öwrülen krizisi tutaşdyrdy, we şol bir netijesizlik häzir hem bolup geçýär. Iň soňky Respublikan prezidentden öň gelýän Demokratik prezident ykdysadyýeti şeýle bir usul bilen dolandyrdy welin, ol şol wagta çenli Amerikanyň taryhynda iň uly ykdysady çöküşi emele getirdi. Iki şahyň ugry Ýekşenbe kanunyna çenli özara deňugur gidýär. 1863-nji ýylda iki şahyň hem ilkinji nesli başlandy, we iki şah üçin hem dördünji we ahyrky nesil gündogara ýüzlenip, güne tagzym eder.

The Elijah message is always accompanied with the judgments of God confirming the message of warning. The society of the world is now living as the people before the flood. They are eating, drinking and expecting the globalist techno-giants to solve any problem that might arise. God’s Word is identifying that the world is now on the verge of a tremendous crisis.

Ylýas habary hemişe duýduryş habaryny tassyklaýan Hudaýyň hökmleri bilen bilelikde gelýär. Dünýä jemgyýeti indi tupandan öňki adamlaryň ýaşan ýagdaýynda ýaşaýar. Olar iýýärler, içýärler we döräp biläýjek islendik meseläni globalist tehnologik ägirtleriň çözer diýip garaşýarlar. Hudaýyň Sözi dünýäniň indi ägirt uly bir krizisiň bosagasynda durandygyny ýüze çykarýar.

> “‘What of the night?’ Do I discern the import of these messages? Do I understand the place they occupy in the closing work of the great remedial system? Am I so familiar with the ‘sure word of prophecy’ that I can see in the events transpiring around me positive evidence that the coming King is even at the door? Do I sense the responsibility that rests upon me, in view of the light God has given? Am I using every talent entrusted to me as his steward, in well-directed effort to rescue the perishing? or am I lukewarm and indifferent, partly mixed up with a wicked world, using the means and ability God has given me, largely in self-gratification, caring more for my own ease and comfort than for the advancement of his cause? Am I by my course strengthening ‘the conviction that has been gaining ground in the world that Seventh-day Adventists are giving the trumpet an uncertain sound, and are following in the path of worldlings’?

> “‘Gijäniň nämesi bar?’ Men bu habarlaryň manysyna düşünýärinmi? Men olaryň beýik şypa beriji ulgamyň jemleýji işindäki eýeleýän ornuna düşünýärinmi? Men ‘pygamberligiň ygtybarly sözi’ bilen şeýle tanyşmy, daş-töweregimde bolup geçýän wakalarda geljek Patyşanyň eýýäm gapyda durandygynyň anyk subutnamasyny görüp bilýärinmi? Hudaýyň maňa beren nurunyň nazarynda üstüme düşýän jogapkärçiligi duýýarynmy? Men onuň dolandyryjysy hökmünde maňa ynanylan her bir zehini heläk bolýanlary halas etmek üçin gowy ugra gönükdirilen zähmetde ulanýarynmy? Ýa-da men mylaýym, biparh bolup, azgyn dünýä bilen bölekleýin gatyşyp, Hudaýyň maňa beren serişdelerini we ukyplaryny esasan öz höwesimi kanagatlandyrmak üçin ulanyp, onuň işiniň öňe gitmeginden köra öz asudalygym we rahatlygym barada has köp alada edýärinmi? Men öz ýolum bilen ‘Dünýäde Günorta Gün Adwentistleriniň surnaýy näbelli ses bilen çalýandygy we dünýä adamlarynyň ýolundan barýandygy baradaky barha güýçlenýän ynamy’ pugtalandyrýarynmy?”

> “We hear the footsteps of an approaching God to punish the world for their iniquity. The end of time is close upon us. The world’s inhabitants are being bound in bundles to be burned. Shall you be bound up with the tares? Do you realize that every year thousands and thousands and ten times ten thousand souls are perishing, dying in their sins? The plagues and judgments of God are already doing their work, and souls are going to ruin because the light of truth has not been flashed upon their pathway.” General Conference Daily Bulletin, April 1, 1897.

> “Biz dünýäni olaryň günäleri üçin jezalandyrmaga golaýlaşýan Hudaýyň ädim seslerini eşidýäris. Wagtyň soňy örän golaýlady. Dünýäniň ýaşaýjylary ýakylmak üçin demet-demete daňylýar. Siz hem alajalaryň arasyna daňylarsyňyzmy? Siz her ýyl müňlerçe, müňlerçe hem-de on müňlerçe janyň heläk bolýandygyna, öz günäleriniň içinde ölýändigine düşünýärsiňizmi? Hudaýyň belalary we höküm-jazalary eýýäm öz işini edýär, hakykatyň nury olaryň ýoluna saçylmandygy üçin janlar heläkçilige barýar.” General Conference Daily Bulletin, 1-nji aprel, 1897.

> With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Isaiah 26:9.

> Gije bilen janym bilen Seni arzuw etdim; hakykatdan-da, içimdäki ruhum bilen Seni irden gözlärin; çünki höküm-suduň ýerde bolanda, dünýäniň ýaşaýjylary dogrulygy öwrenerler. Işaýa 26:9.

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