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# The Book of Daniel - Number One-Hundred and Ninety-Seven

Danyýel kitaby — ýüz togsan ýedinji bölüm

Prophetic Unfolding’s: Christ’s Second Gathering and the Eschatological Role of Islam in Revelation’s Narrative

Pygamberlik Açylyşlary: Mesihiň Ikinji Ýygnanyşy we Ylhamyň Beýanatynda Yslamyň Ahyrzamançylyk Orny

Author

Jeff Pippenger

Published

April 29, 2024

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We are now identifying that one of the events represented by the seven thunders is the work of Christ gathering His people a second time, which He began to do in July, 2023. Millerite history identifies that this work is accomplished with the warfare of Islam as the backdrop of the message.

Biz indi ýedi gürrüldiniň aňladýan wakalaryndan biriniň Mesihiň Öz halkyny ikinji gezek ýygnamak işi bolandygyny, Onuň muny 2023-nji ýylyň iýul aýynda amala aşyryp başlandygyny kesgitleýäris. Millerit taryhy bu işiň habaryň fonunda yslamyň söweşi bilen ýerine ýetirilýändigini görkezýär.

The message is the Revelation of Jesus Christ, which is unsealed just before probation closes, but that message is carried by (placed within the context of) the message of the third woe. At the very time the Lord was stretching His hand a second time in 1849, Sister White was commenting upon the shaking of the angry nations, which is a symbol of Islam.

Habar Isa Mesihiň Ylhamydyr; bu Ylham synag döwrüniň ýapylmagynyň öňüsyrasynda açylýar, emma şol habar üçünji hasradyň habarynyň üsti bilen (onuň mazmunynyň çäginde) ýetirilýär. Hut Rebbiň Öz elini 1849-njy ýylda ikinji gezek uzadýan döwründe, Waýt uýamyz gahar-gazaply milletleriň sarsdyrylyşy barada düşündiriş berýärdi; bu bolsa yslamyň nyşanydyr.

> “December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.

> “1848-nji ýylyň 16-njy dekabrynda Reb maňa asman güýçleriniň sarsdyrylşy barada bir görnüş berdi. Men gördüm welin, Reb Matta, Markos we Lukada ýazga geçirilen alamatlary berende, ‘asman’ diýende hakykatdan-da asmany göz öňünde tutupdyr, ‘ýer’ diýende-de ýeri göz öňünde tutupdyr. Asmanyň güýçleri gün, aý we ýyldyzlardyr. Olar asmanlarda höküm sürýärler. Ýeriň güýçleri bolsa ýerde höküm sürýänlerdir. Asmanyň güýçleri Hudaýyň sesi bilen sarsdyrylar. Şonda gün, aý we ýyldyzlar öz orunlaryndan gymyldadylar. Olar ýok bolmazlar, ýöne Hudaýyň sesi bilen sarsdyrylar.”

> “Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.

> Goýy, agyr bulutlar peýda bolup, biri-birine çaknyşdy. Asman giňişligi aýrylyp, yza çekildi; şondan soň biz Oriondaky açyk boşlukdan ýokaryk seredip bildik, Hudaýyň sesi hem şol ýerden geldi. Mukaddes Şäher şol açyk boşlukdan aşak iner. Men ýer ýüzüniň güýçleriniň indi sarsdyrylýandygyny we wakalaryň öz tertibi boýunça bolup geçýändigini gördüm. Uruş, uruş baradaky myş-myşlar, gylyç, açlyk we ýokanç kesel ilki bilen ýer ýüzüniň güýçlerini sarsdyrar; ondan soň Hudaýyň sesi güneşi, aýy we ýyldyzlary, şeýle hem bu ýeri sarsdyrar. Men Ýewropadaky güýçleriň sarsdyrylmagynyň, käbirleriniň öwredişi ýaly, asman güýçleriniň sarsdyrylmagy däldigini, eýsem gazaply milletleriň sarsdyrylmagydygyny gördüm.” Early Writings, 41.

The historians confirm that what was shaking the nations of Europe in 1848, was the activities of the armies of Islam, for prophetically they are symbolized as the power that angers the nations. In the first witness to the Lord stretching out His hand a second time in the history of 1840 to 1844, the message of the Midnight Cry arrived at the Exeter camp meeting. From there unto October 22, 1844 the message swept across the eastern seaboard of the United States like a tidal wave. That movement had been typified by Christ’s triumphal entry into Jerusalem, and it was an ass that carried Christ into Jerusalem.

Taryhçylar 1848-nji ýylda Ýewropanyň halklaryny sarsdyran zadyň yslam goşunlarynyň hereketleri bolandygyny tassyklaýarlar, çünki pygamberlik taýdan olar halklary gaharlantyrýan güýç hökmünde nyşanlanýar. Rebbiň Öz elini ikinji gezek uzatmagynyň ilkinji şaýatlygynda, 1840-dan 1844-e çenli bolan taryhda, Ýarygije Gykylygynyň habary Exeter düşelge ýygnagyna gelip ýetdi. Şol ýerden 1844-nji ýylyň 22-nji oktýabryna çenli bu habar Amerikanyň Birleşen Ştatlarynyň gündogar kenarýakasynyň üstünden joşgunly deňiz tolkuny ýaly süýp geçdi. Ol hereket Mesihiň Ýerusalime dabaraly girşi bilen öňden görnüşlendirilipdi, we Mesihi Ýerusalime alyp giren zat eşekdi.

The message of the Midnight Cry represents the entire prophetic message of the Revelation of Jesus Christ, but that Revelation is placed within the context of Islam of the third woe angering the nations, for it is Islam that carries the message that is the Revelation of Jesus Christ. Jesus is the Lion of the tribe of Judah, and He is bound to the message of the “ass.”

Ýarygije aglamasynyň habary Isa Mesihiň Ylhamynyň ähli pygamberlik habaryny aňladýar, emma şol Ylham üçünji hasratyň Yslamyň halklary gaharlandyrýan ýagdaýynyň çäginde ýerleşdirilýär, çünki Isa Mesihiň Ylhamy bolan habary göterýän hut Yslamdyr. Isa Ýahuda taýpasynyň Arslanydyr, we Ol “eşegiň” habaryna baglanyşyklydyr.

> Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8–12.

> Ýahuda, sen dogan-garyndaşlaryň tarapyndan öwlüneriň; eliň duşmanlaryňyň boýnunda bolar; ataňyň ogullary seniň öňüňde baş egerler. Ýahuda ýolbarsyň çagasydyr; awdan soň, eý oglum, sen ýokary çykdyň; ol egildi, ýolbars kimin çökdi, garry ýolbars ýaly ýatdy; ony kim oýarar? Patyşalyk hasa Ýahudadan aýrylmaz, ne-de hökümdarlyk hasasy onuň aýaklarynyň arasyndan, tä Şilo gelýänçä; halklaryň ýygnanyşygy hem oňa bolar. Ol ýaş eşegini üzüm agajyna, urkaçy eşeginiň taýyny saýlama üzüm agajyna daňar; lybaslaryny şerapda, egin-eşiklerini üzüm ganynda ýuwar. Onuň gözleri şerapdan gyzyl, dişleri süýtden ak bolar. Gelip çykyş 49:8–12.

It is through Judah that “the gathering of the people” is accomplished. Christ, as Judah, is also the “Vine,” and the “choice vine,” is bound to the “ass’s colt.” His “garments” are washed in “wine,” which was “the blood of grapes.” Christ began shedding His blood in Gethsemane, when He sweat blood, and Gethsemane means the “olive press.” From Gethsemane to the cross He shed His precious blood to gather all men unto Himself.

“Halkyň ýygnanmagy” Ýahuda arkaly amala aşýar. Mesih, Ýahuda hökmünde, şol bir wagtda “Üzüm agajydyr”, “iň saýlama üzüm agajy” bolsa “eşegiň taýçanagyna” baglanýar. Onuň “eşikleri” “şerapda” ýuwulýar, bu bolsa “üzümiň ganydy.” Mesih Öz ganyny Gethsemanede, gan der döken mahaly akydyp başlady; “Gethsemane” bolsa “zeýtun sykylýan ýer” diýen manyny berýär. Gethsemaneden haça çenli Ol ähli adamlary Özüne ýygnamak üçin Öz gymmatly ganyny dökdi.

> Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. John 12:31–33.

> Indi bu dünýäniň höküm edilýän wagtydyr; indi bu dünýäniň hökümdary kowulyp çykarylar. Men bolsa ýerden ýokary göterilenimde, ähli adamlary özüme çekerin. Ol muny özüniň nähili ölüm bilen ölmelidigini aňladyp aýtdy. Ýahýa 12:31–33.

Christ’s work of drawing all men unto Himself is a twostep process, for He first gathers the “outcasts of Israel,” and then uses them as an ensign to draw His other flock.

Mesihiň ähli adamlary Özüne çekmek işi iki basgançakly işdir, çünki Ol ilki «Ysraýylyň kowlanlaryny» ýygnaýar, soň bolsa beýleki süriisini çekmek üçin olary bir baýdak hökmünde ulanýar.

> I am the good shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. John 10:14–16.

> Men ýagşy çopandygym; goýunlarymy tanaýaryn, meniňkiler hem meni tanaýarlar. Ata meni nähili tanaýan bolsa, Men hem Atany şeýdip tanaýaryn; Men goýunlar üçin janymy berýärin. Mende bu agyla degişli bolmadyk başga-da goýunlar bar; Men olary hem getirmelidirin, olar meniň sesimi eşiderler; şeýlelikde bir agyl we bir çopan bolar. Ýahýa 10:14–16.

The one hundred and forty-four thousand are the “sheep” who know Him. The “other sheep” are His flock that come out of Babylon when they see and hear the ensign. Before He lifts up His ensign, which are His sheep, He first gathers them a second time. That line of sacred history aligns with verses thirteen through fifteen of Daniel chapter eleven, and is therefore aligned with the hidden history of verse forty. It represents the line of the true Protestant horn which runs within the history of the apostate Protestant horn, the apostate Republican horn and the arrival of the whore of Tyre, just before the Sunday law of verse forty-one. The line of the true Protestant horn represents both the history and also the message where the one hundred and forty-four thousand are sealed.

Bir ýüz kyrk dört müň — Ony tanaýan “goýunlardyr”. “Beýleki goýunlar” bolsa, nyşany görüp-eşidenlerinde Wawilondan çykýan Onuň sürüsidir. Ol Öz nyşanyny, ýagny Öz goýunlaryny, ýokary galdyrmazdan öň, ilki bilen olary ikinji gezek ýygnaýar. Mukaddes taryhyň şol çyzygy Daniýel kitabynyň on birinji babyndaky on üçünji aýatdan on bäşinji aýata çenli bölege gabat gelýär, şonuň üçin hem kyrkynjy aýatyň gizlin taryhy bilen sazlaşýar. Bu, kyrk birinji aýatyň Ýekşenbe kanunyndan az salym öň, dönük protestant şahy, dönük respublikan şahy we Tireli jelep aýalyň gelşi bilen bagly taryhyň içinde dowam edýän hakyky protestant şahynyň çyzygyny aňladýar. Hakyky protestant şahynyň çyzygy, ýüz kyrk dört müňüň möhürlenýän hem taryhyny, hem-de habaryny aňladýar.

The “outcasts of Israel” represent a line in contrast with the “assembly of mockers”, as Jeremiah identifies them, or as the “synagogue of Satan” as John identifies them in Revelation chapters two and three where the church of Smyrna and Philadelphia are addressed. The Philadelphians represent the “one hundred and forty-four thousand” of Revelation chapter seven, and Smyrna is “the great multitude” of the same chapter, who cannot be numbered. The two classes of redeemed in the last days are in controversy with those who lie, and who are in the synagogue of Satan, and claim they are God’s people, for they say they are Jews.

“Ysraýylyň kowulyp çykarylanlary” Ýeremiýanyň olary atlandyryşy ýaly “masgaralaýjylaryň ýygnagy” bilen garşylykdaky bir hatary aňladýar, ýa-da Ylham kitabynyň ikinji we üçünji baplarynda Smyrna we Filadelfiýa ýygnaklaryna ýüzlenilýän ýerde Ýahýanyň olary atlandyryşy ýaly “Şeýtanyň sinagogasy” bilen garşylykdaky bir hatary aňladýar. Filadelfiýalylar Ylham kitabynyň ýedinji babyndaky “bir ýüz kyrk dört müňi”, Smyrna bolsa şol bir bapdaky sanap bolmaýan “beýik köplügi” aňladýar. Ahyrky günlerde halas edilenleriň bu iki topary ýalan sözleýänler bilen, ýagny Şeýtanyň sinagogasynda bolup, özlerini Hudaýyň halkydyrys diýip öňe sürýänler bilen dawada dur, çünki olar özleriniň ýehudydygyny aýdýarlar.

The line of the true Protestant horn consists of the controversy that exists between themselves and the former covenant people who are then being passed by. In the same history the faithful are also in controversy with the line of apostate Protestantism and Catholicism. Those three religious entities represent the dragon, the beast and the false prophet at the micro level within the line of the true Protestant horn.

Hakyky protestant şahynyň çyzygy, olaryň özleri bilen şol wagtda ýanyndan geçilip barlýan öňki äht halkynyň arasynda bar bolan dawadan ybaratdyr. Şol bir taryhyň dowamynda wepalylar mürtede öwrülen protestantizmiň çyzygy hem-de katoliklik bilen hem dawada bolýarlar. Şol üç dini gurluş hakyky protestant şahynyň çyzygynyň içinde mikro derejede aždarhany, haýwany we ýalan pygamberi aňladýar.

> “I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.” Spalding and Magan, 1, 2.

> “Men adaty buthanany hem-de adaty Adventistleriň, Ýahuda ýaly, hakykata garşy gelmek üçin olaryň täsirini gazanmak maksady bilen bizi katoliklere dönüklik etjekdiklerini gördüm. Şonda mukaddesler katoliklere az tanalýan, kölegede galan bir halk bolar; emma biziň imanamyzy we däp-dessurlarymyzy bilýän ybadathanalar hem-de adaty Adventistler (çünki olar Şenbe güni sebäpli biziň garşymyza ýigrenç saklaýardylar, sebäbi ony inkär edip bilmeýärdiler) mukaddeslere dönüklik ederler we halkyň düzgünlerini äsgermezlik edýänler hökmünde olary katoliklere habar bererler; ýagny, olaryň Şenbe gününi tutup, Ýekşenbe gününi äsgermezlik edýändiklerini habar bererler.” Spalding and Magan, 1, 2.

We have dealt with this passage before, and in so doing identified that the expression “nominal church” and the expression “nominal Adventist” would have had a different meaning and application when Sister White penned the words. Yet the prophets spoke more for the last days than they did for their own history, so in this passage the nominal church in the last days would be apostate Protestantism. The word “nominal” means “in name only”.

Biz bu parçany ozal hem garapdyk, we şeýle etmek bilen, “nominal church” diýen aňlatmanyň hem-de “nominal Adventist” diýen aňlatmanyň Uýam Waýt bu sözleri ýazanda başgaça many we ulanylyşa eýe bolandygyny kesgitledik. Şeýle-de bolsa, pygamberler öz döwrüniň taryhyndan has köp ahyrzamanyň günleri üçin sözlediler; şonuň üçin bu parçada ahyrzamandaky nominal ybadathana imandan dänmiş protestantçylyk bolar. “Nominal” sözi “diňe at boýunça” diýmegi aňladýar.

The so-called Protestant church ceased to protest Rome in 1844, when they rebelled against entering into the Most Holy Place by faith, where they could have recognized the seventh-day Sabbath is the correct day of worship. Instead, they retained the worship of the sun, which is the mark of Catholicism. It is impossible to “protest” Rome, which is the only definition of the word “Protestant,” if you have accepted her symbol of authority, which the Roman church has repeatedly identified as her authority to change the day of worship in the Bible from the seventh-day Sabbath unto Sunday.

Özlerini Protestant diýip atlandyrýan ybadathana 1844-nji ýylda Rime garşy protest etmegini bes etdi, sebäbi olar imanda Iň Mukaddes Ýere girmegiň garşysyna baş göterdiler; şol ýerde olar ýedinji günüň Sabatynyň ybadat üçin dogry gün bolandygyny ykrar edip bilerdiler. Munuň ýerine, olar Katolisizmiň nyşany bolan güne sežde etmegi saklap galdylar. Eger siz onuň häkimiýet nyşanyny kabul eden bolsaňyz, onda Rime “protest etmek” mümkin däldir; sebäbi “Protestant” sözüniň ýeke-täk manysy hem şoldur. Rim ybadathanasy bu nyşany Mukaddes Kitapdaky ybadat gününi ýedinji günüň Sabatyndan Ýekşenbe gününe üýtgetmäge bolan öz ygtyýarynyň nyşany hökmünde gaýta-gaýta kesgitläp gelipdir.

“Nominal Adventists” are those who profess to be Seventh-day Adventists, but they are also identified as Judas, who is the symbol of a disciple that has betrayed his profession. The nominal Seventh-day Adventist church will hate the “saints” and those saints “will” then “be an obscure people.” They hate the obscure saints, “on account of the Sabbath,” truth they cannot “refute.” The Sabbath truth in Sister White’s history was the seventh-day Sabbath, but it typifies the Sabbath truth of the last days, which cannot be refuted, and that is the doctrine that was first rejected by Laodicean Seventh-day Adventism in their rebellion in 1863. That doctrine was the first foundational truth discovered by William Miller, and it represents the foundational truths of Adventism that the nominal Adventists refuse to walk in, as represented by Jeremiah’s old paths. That Sabbath truth is the “seven times,” of Leviticus twenty-six.

«Nominal Adwentistler» diýlip, Ýedinji Gün Adwentistidigini ykrar edýänler atlandyrylýar, emma olar öz ykraryny satynlyk bilen bozan şägirdiň nyşany bolan Ýahuda hökmünde hem tanalýarlar. Nominal Ýedinji Gün Adwentist buthanasy «mukaddesleri» ýigrener, we şol mukaddesler şondan soň «göze ilmeýän bir halk» «bolarlar». Olar şol göze ilmeýän mukaddesleri «Sabba sebäpli» ýigrenýärler; bu hakykaty olar «inkär edip bilmeýärler». Uýam Waýtyň taryhyndaky Sabat hakykaty ýedinji günüň Sabatydy, emma ol soňky günleriň inkär edilip bilinmejek Sabat hakykatynyň nusgasydyr; ol bolsa 1863-nji ýylda Laodikiýaly Ýedinji Gün Adwentizmi öz gozgalaňynda ilkinji gezek ret eden taglymatdyr. Şol taglymat William Miller tarapyndan ilkinji gezek ýüze çykarylan ilkinji düýpli hakykat bolupdy, we ol nominal adwentistleriň ýöremekden ýüz öwürýän Adwentizmiň düýpli hakykatlaryny aňladýar; bu ýagdaý Ýeremiýanyň gadymy ýollary bilen şekillendirilendir. Şol Sabat hakykaty Levitik yigrimi altydaky «ýedi wagt»dyr.

The line of true Protestantism that is made up of Philadelphia and Smyrna are betrayed by those represented as Judas. Judas covenanted to betray Jesus three times, thus identifying a progressive betrayal that preceded and concluded at the cross. Verse sixteen of Daniel eleven represents the Sunday law, which was typified by the cross. Therefore, in the verses leading to the Sunday law of verse sixteen, which is also the Sunday law of verse forty-one, a three-step betrayal is brought upon the saints of the last days. The betrayal occurs during the period when the Lord is gathering His last-day ensign a second time.

Filadelfiýa we Smyrnadan düzülen hakyky protestantçylygyň nesli Ýahuda hökmünde görkezilenler tarapyndan dönüklik edilýär. Ýahuda Isany üç gezek satmaga äht etdi; şeýlelikde ol haça çenli baran we şol ýerde tamamlanan öňe gidişli bir dönükligi kesgitleýär. Daniel on birinji bapdaky on altynjy aýat haç bilen öňden nyşanlanan Ýekşenbe kanunyny aňladýar. Şonuň üçin hem on altynjy aýatdaky Ýekşenbe kanunyna, ýagny kyrk birinji aýatdaky şol bir Ýekşenbe kanunyna alyp barýan aýatlarda, ahyrky günleriň mukaddesleriniň üstüne üç basgançakly bir dönüklik getirilýär. Bu dönüklik Reb Öz ahyrky günlerdäki baýdagyny ikinji gezek ýygnap duran döwürinde bolup geçýär.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. Isaiah 11:10–14.

> Şol günde Ýesseýiň köki bolar; ol halklar üçin nyşan bolup durar; başga milletler oňa ýüzlenerler; onuň dynçlygy bolsa şöhratly bolar. Şol günde Reb Öz halkynyň galanlaryny — Aşurdan, Müsürden, Patrosdan, Kuşdan, Elamdan, Şinardan, Hamatdan hem-de deňiz adalaryndan galyp galanlaryny — yzyna getirmek üçin Öz elini ikinji gezek uzadar. Ol milletler üçin nyşan diker, Ysraýylyň kowlanlaryny ýygnar we Ýahudanyň dagynyk bolýanlaryny ýer ýüzüniň dört çüňkünden bir ýere toplar. Efraýymyň göripligi hem aýrylar, Ýahudanyň garşydaşlary ýok ediler; Efraýym Ýahuda göriplik etmez, Ýahuda hem Efraýymy ezmez. Emma olar günbatara tarap piliştlileriň gerşine hüjüm ederler; gündogardakylary bilelikde olja ederler; Edomyň we Moabyň üstüne ellerini salarlar; Ammon ogullary bolsa olara boýun eğerler. Işaýa 11:10–14.

Isaiah identifies the historical setting for this passage in verse ten, with the expression “in that day.” That “day” has therefore been identified in the verses that preceded verse ten. When we trace this particular prophetic narrative back to a reference that allows us to identify when “that day” is, we come to verse one, of chapter ten.

Işaýa bu parçanyň taryhy ýagdaýyny onunjy aýatda “şol günde” diýen aňlatma bilen kesgitleýär. Şonuň üçin “şol gün” onunjy aýatdan öň gelen aýatlarda eýýäm kesgitlenendir. Bu aýratyn pygamberlik beýanatynyň yzyny, “şol günüň” haçandygyny kesgitlemäge mümkinçilik berýän salgylanma çenli yzarlaýanymyzda, biz onunjy babyň birinji aýatyna gelýäris.

> Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed. Isaiah 10:1.

> Adalatsyz hökümleri çykaranlaryň we özleri bellän ezýetli ýazgylary ýazýanlaryň waý halyna! Işaýa 10:1.

Sister White identifies the “unrighteous decree” of this verse as the soon coming Sunday law:

Waýt uýam bu aýatyň “adalatsyz permanyny” tiz wagtda geljek ýekşenbe kanuny hökmünde kesgitleýär:

> “An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18]” Manuscript Releases, volume 14, 92.

> “But sabaty hökmünde bir but goýuldy, edil Dura düzlüklerinde altyn heýkel goýluşy ýaly. We Wawilonyň patyşasy Nebukadnesar bu heýkele baş egip ybadat etmejekleriň hemmesiniň öldürilmelidigi barada perman çykarşy ýaly, şeýle hem ýekşenbe düzgünine hormat goýmajaklaryň türme tussaglygy we ölüm bilen jezalandyryljagy barada jar ediler. Şeýlelikde Rebbiň Sabaty aýak astyna salynýar. Emma Reb şeýle diýdi: ‘Adalatsyz kanunlary çykarýanlaryň we ýazmagy buýrulan zulumlaryny ýazýanlaryň halyna waý!’ [Işaýa 10:1]. [Sefanýa 1:14–18]” Manuscript Releases, 14-nji tom, 92.

The context of the Lord gathering His people a second time is placed in the history of the approaching Sunday law crisis, for in verse twelve of chapter ten, Isaiah speaks of the Lord finishing a work among His people before He brings His executive judgment at the unrighteous decree, which is the Sunday law.

Rebbiň Öz halkyny ikinji gezek ýygnamagynyň mazmuny ýakynlaşýan ýekşenbe kanuny krizisiniň taryhyna ýerleşdirilendir, çünki Işaýa onunjy babyň on ikinji aýatynda, Rebbiň adalatsyz höküm çykarlanda — ýagny ýekşenbe kanuny wagtynda — ýerine ýetiriji hökümini getirmezinden öň Öz halkynyň arasynda bir işi tamamlaýandygyny aýdýar.

> Wherefore it shall come to pass, that when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks. Isaiah 10:12.

> Şonuň üçin şeýle bolar: Reb Zion dagynda we Iýerusalimde Öz işiniň hemmesini ýerine ýetirenden soň, men Aşşur patyşasynyň tekepbir ýüreginiň miwesini we onuň belent bakyşlarynyň şöhratyny jezalandyraryn. Işaýa 10:12.

The “work upon Zion and on Jerusalem”, which the Lord “performs” before the punishment of the papacy begins at the Sunday law, is the sealing of the one hundred and forty-four thousand. In Ezekiel chapter nine, the man with the writer’s inkhorn goes through Jerusalem placing a mark upon those “that sigh and cry for the abominations done in the land” and in the church. That work includes the process of the Lord gathering together the outcasts of Israel a second time. He gathers them from the four corners of the earth, and the “four corners of earth” is represented by eight geographical areas. Eight is the symbol of the testing process of the image of the beast, thus identifying that the final gathering of those who would be the ensign takes place during the period when the image of the beast test is being accomplished in the earth.

Ýekşenbe güni baradaky kanun bilen papalyga beriljek jeza başlanyndan öň, Rebbiň “Sionyň we Ýerusalimiň üstünde” “ýerine ýetirýän işi” ýüz kyrk dört müňüň möhürlenmegidir. Hezekiýel kitabynyň dokuzynjy babynda ýazgyçy syýa gaply adam Ýerusalimiň içinden geçip, “ýurtda” we ýygnakda edilýän nejislikler üçin “iňläp-aglap ýörenleriň” üstüne bir nyşan goýýar. Şol iş Rebbiň Ysraýylyň kowlanlaryny ikinji gezek bir ýere ýygnamak işini hem öz içine alýar. Olary ýeriň dört künjeginden ýygnaýar, we “ýetiň dört künjegi” sekiz geografik sebit arkaly görkezilýär. Sekiz sany haýwanyň keşbiniň synagynyň nyşanydyr; şeýlelikde bu, nyşan boljaklaryň soňky ýygnalyşynyň haýwanyň keşbi boýunça synagyň ýerde amala aşyrylýan döwründe bolup geçýändigini görkezýär.

The unity represented by “Ephraim” “not envying Judah, and Judah” “not vexing Ephraim,” occurs when the adversaries of Judah are cut off. Prophetically, the former covenant people, represented by Judas, or the synagogue of Satan, or the assembly of mockers, or the Protestants of Millerite history, or the Jews of Christ’s history are “cut off” at the first disappointment. When Jeremiah represents that very history, he was instructed that he could never return to the assembly of mockers, though they could return to him if they chose to repent.

“Efraýymyň” “Ýahuda göriplik etmezligi, we Ýahudanyň” “Efraýymy ynjytmazlygy” bilen aňladylýan birlik, Ýahudanyň garşydaşlary ýok edilende ýüze çykýar. Pygamberlik nukdaýnazaryndan, Ýahuda bilen görkezilýän öňki äht halky, ýa-da Şeýtanyň sinagogasy, ýa-da ýaňsylaýjylaryň ýygnagy, ýa-da Millerit taryhynyň protestantlary, ýa-da Mesihiň taryhynyň ýehudylary ilkinji lapykeçlikde “ýok edilýär”. Ýermeýa şol taryhyň hut özüni şekillendirende, oňa ýaňsylaýjylaryň ýygnagyna hiç haçan yzyna dolanmazlyk tabşyryldy, emma olar toba etmegi saýlasalar, onuň ýanyna dolanyp gelip bilerdiler.

From July 18, 2020 unto the Sunday law the Lord gathers His last-day people a second time. He gathers them from around the world, during a period when He is finishing His whole work on Judah and Jerusalem. In that sealing time, God’s last-day people will be obscure, but will never-the-less be confronted by a threefold union which opposes their work.

2020-nji ýylyň 18-nji iýulyndan başlap, Ýekşenbe kanunyna çenli Reb Öz soňky günlerdäki halkyny ikinji gezek ýygnar. Ol olary dünýäniň dört tarapyndan, Ýahuda we Iýerusalim üstündäki bütin işini tamamlap barýan döwründe ýygnar. Şol möhürleme döwründe, Hudaýyň soňky günlerdäki halky göze ilmez bolar, emma muňa garamazdan, olaryň işine garşy çykýan üç taraplaýyn birleşik bilen ýüzbe-ýüz bolar.

Catholicism is the beast of the threefold union, and one of her daughters is the class Sister White identifies as the nominal church. They represent the false prophet. The nominal Laodicean Adventists, represented by Judas, are the dragon in this representation. The rebellion of 1863 was typified by the rebellion of ancient Israel at the first Kadesh, when they chose to reject the message of Joshua and Caleb and return to Egypt. Egypt is a symbol of the dragon.

Katolisizm üç esse birleşigiň wagşy haýwanydyr, we onuň gyzlarynyň biri hem Aýal White tarapyndan resmi ybadathana hökmünde kesgitlenýän topardyr. Olar ýalan pygamberi aňladýarlar. Ýahuda tarapyndan şekillendirilýän resmi Laodikeýa Adventistleri bu şekillendirişde aždarhadyr. 1863-nji ýylyň gozgalaňy gadymy Ysraýylyň ilkinji Kadeşde eden gozgalaňy bilen öňünden nusgalanyp görkezildi; şol wagtda olar Ýeşuwanyň we Kalebiň habaryny ret etmegi we Müsüre dolanmagy saýlapdylar. Müsür aždarhanyň nyşanydyr.

> Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.

> Ynsan ogly, ýüzüňi Müsüriň patyşasy Faraona garşy öwür-de, onuň garşysyna hem-de bütin Müsüre garşy pygamberlik et: gürläp aýt, Reb Hudaý şeýle diýýär: Ine, eý, Müsüriň patyşasy Faraon, saňa garşy Men; öz derýalarynyň ortasynda ýatan, “Derýam meniňkidir, ony özüm üçin men ýasadym” diýen beýik aždarha. Hezekiýel 29:2, 3.

The rebellion at Kadesh represented the tenth test in a testing process that brought about the rejection and death of the chosen people who had been brought out of Egypt, and typified the final test of a testing process that was brought upon Philadelphian Millerite Adventism on October 22, 1844 and concluded with the rebellion of 1863. At the very end of ancient Israel’s history, the Jews “cried out, ‘Away with him, away with him, crucify him’. Pilate saith unto them, ‘Shall I crucify your King?’ The chief priests answered, ‘We have no king but Caesar.’” In the first rebellion and the last rebellion the former covenant people chose to identify a symbol of the dragon (Egypt and pagan Rome) as their king.

Kadeşdäki pitne Müsürden çykarylan we saýlanyp alnan halkyň ret edilmegine hem-de ölümine getirip ýetiren synag döwrüniň onunjy synagyny aňladýardy we 1844-nji ýylyň 22-nji oktýabrynda Filadelfiýa Millerit Adventizmine getirilen synag döwrüniň 1863-nji ýyldaky pitne bilen tamamlanan ahyrky synagyny öňden şekillendirýärdi. Gadymy Ysraýylyň taryhynyň edil iň ahyrynda ýehudiler: “Ony aýyryň, ony aýyryň, haça çüýläň” diýip gygyrdylar. Pilat olara: “Siziň Patyşaňyzy haça çüýläýinmi?” diýdi. Baş ruhanylar bolsa: “Biziň Sezardan başga patyşamyz ýokdur” diýip jogap berdiler. Ilkinji pitnede hem, soňky pitnede hem öňki äht halky aždahanyň bir nyşanyny (Müsür we butparaz Rim) öz patyşasy hökmünde saýlap tanamagy makul bildi.

On July 18, 2020, the “adversaries of Judah” were “cut off,” and the temple of the one hundred and forty-four thousand was set up. All that was left was for the temple to be cleansed, in advance of the Messenger of the Covenant suddenly coming to His temple. The temple of Millerite history was erected in forty-six years from 1798 unto 1844. At the first disappointment of April 19, 1844 the Protestants were cut off and became part of the synagogue of Satan, the assembly of mockers, a daughter of Rome. From that point until October 22, 1844 a purification process occurred in advance of the faithful following Christ into the Most Holy Place, that He might accomplish the work of joining His Divinity to their humanity.

2020-nji ýylyň 18-nji iýulynda «Ýahudanyň garşydaşlary» «kesilip aýryldy», we ýüz kyrk dört müňüň ybadathanasy dikeldildi. Indi galan zat diňe Ähtiň Habarchysynyň Öz ybadathanasyna duýdansyz gelmeginiň öňüsyrasynda ybadathananyň arassalanmagydy. Millerit taryhynyň ybadathanasy 1798-nji ýyldan 1844-nji ýyla çenli kyrk alty ýylyň dowamynda guruldy. 1844-nji ýylyň 19-njy aprelindäki ilkinji lapykeçlikde Protestantlar kesilip aýryldy we Şeýtanyň sinagogasynyň, ýaňsylaryň ýygnagynyň, Rimiň bir gyzynyň bir bölegine öwrüldiler. Şol pursatdan 1844-nji ýylyň 22-nji oktýabryna çenli wepaly adamlaryň Mesihiň yzyndan Iň Mukaddes Ýere girmeginiň öňüsyrasynda bir päkleniş işi bolup geçdi; bu bolsa Onuň Öz Hudaýlygyny olaryň adamzat tebigatyna birleşdirmek işini amala aşyrmagy üçindi.

The history of the true Protestant horn, that is gathered a second time just before the unrighteous decree, that they might be the ensign that God employs to call His other flock out of Babylon, occurs in the same period where the apostate Republican and Protestant horns are joining together, committing spiritual fornication, thus becoming one flesh, or one temple, which is the image of the beast. God’s temple is simultaneously forming the image of Christ.

Hakyky protestant şahynyň taryhy, ýagny zalym hökümiň öňüsyrasynda ikinji gezek ýygnalýanlaryň taryhy, şolaryň Hudaýyň Özge sürüsini Babilondan çagyrmak üçin ulanýan baýdagy bolmaklary maksady bilen, mürtet respublikan we protestant şahalarynyň birleşip, ruhy zyna edip, şeýlelikde bir tenä ýa-da bir ybadata öwrülýän, ýagny haýwanyň şekiline öwrülýän döwri bilen bir wagtda bolup geçýär. Şol bir wagtyň özünde, Hudaýyň ybadathanasy Mesihiň keşbini emele getirýär.

We will continue this study in the next article.

Bu öwrenişi indiki makalada dowam etdireris.

> The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations? Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord.

> Reb tarapyndan Ýeremiýa gelen söz şeýle diýýär: Rebbiň öýüniň derwezesinde durup, şol ýerde bu sözi jar et we aýt: «Eý, Rebbe sežde etmek üçin şu derwezelerden girýän ähli Ýahudalar, Rebbiň sözüni diňläň. Ysraýylyň Hudaýy, Hökmürowan Reb şeýle diýýär: Ýollaryňyzy we edýän işleriňizi düzediň, şonda Men sizi bu ýerde ýaşadaryn. “Rebbiň ybadathanasy, Rebbiň ybadathanasy, Rebbiň ybadathanasy budur” diýýän ýalan sözlere bil baglamang. Çünki eger siz hakykatdan hem ýollaryňyzy we edýän işleriňizi düzedäýseňiz; eger adam bilen onuň goňşusynyň arasynda adalaty doly berjaý etseňiz; eger bu ýerde gelmişege, ýetime we dul aýala sütem etmeseňiz, bigünä gany dökmeseňiz, öz zyýanyňyza başga taňrylanyň yzyna düşmeseňiz; onda Men sizi bu ýerde, ata-babalaryňyza ebedi we baky bermiş ýerimde ýaşadaryn. Ine, siz peýda bermejek ýalan sözlere bil baglaýarsyňyz. Siz ogrulyk edip, adam öldürip, zyna edip, ýalan ant içip, Baala hoşboý ys ýakyp, tanamaýan başga taňrylanyň yzyna düşüp; soňra-da Meniň adym bilen atlandyrylan bu öýüň öňünde durup: “Biz bu ähli ýigrenji işleri etmäge halas edildik” diýjekmi? Meniň adym bilen atlandyrylan bu öý siziň gözüňizde garakçylaryň hinine öwrüldimi? Ine, Men özüm muny gördüm, diýýär Reb.»

> But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel. And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? Jeremiah 7:1–17.

> Emma indi Şilohdaky, başda Öz adymy ýerleşdiren ýerime gidiň-de, Öz halkym Ysraýylyň pisligi zerarly oňa näme edenimi görüň. Indi bolsa, Reb şeýle diýýär: siz bu işleriň hemmesini edeniňiz üçin, Men size irden turup sözledim, emma siz gulak asmadyňyz; Men sizi çagyrdym, emma siz jogap bermediňiz; şonuň üçin, Meniň adym bilen atlandyrylýan, siziň bil baglaýan bu öýüňize hem-de size we ata-babalaryňyza beren ýerime Şiloha edişim ýaly ederin. Efraýymyň bütin neslini kowup çykarşym ýaly, sizi hem huzurymdan kowup çykararyn. Şonuň üçin bu halk üçin doga etme, olar üçin ne nalanyş galdyr, ne-de doga et, ne-de Maňa şepagat et; çünki Men seni eşitmerin. Sen olaryň Ýahudanyň şäherlerinde we Iýerusalimiň köçelerinde näme edýändiklerini görmeýärsiňmi? Ýeremiýa 7:1–17.

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