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# Rome Establishes the Vision - Number Fifteen

Rim Görnüşi Berkidýär — On Bäşinji San

The Final Test: Awakening to the Prophetic Controversy of the Image of the Beast

Soňky Synag: Haýwanyň Keşbiniň Pygamberlik Jedeline Oýanmak

Author

Jeff Pippenger

Published

September 3, 2024

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We are now in the testing period of the image of the beast, and the first prophetic controversy in Adventism’s history is now being repeated. In July of 2023, Michael the archangel descended to awaken Ezekiel’s dead dry bones, who were lying slain in the street of that great city of Sodom and Egypt. There in chapter eleven of Revelation, they are brought out of their sleep of death by the impartation of the Spirit. In chapter thirty-seven of Ezekiel, the message of the four winds is identified as the message that turns the dead dry bones, which is identified as the whole house of Israel, into the Lord’s army. The prophet Daniel represents John’s two slain witnesses, and he also represents those in the valley of dead dry bones as well as the wise virgins in the parable.

Biz häzir wagşyň keşbiniň synag döwründediris, we Adventizmiň taryhyndaky ilkinji pygamberlik jedeli indi gaýtalanýar. 2023-nji ýylyň iýul aýynda baş perişde Mikhail Sütdom we Müsür diýilýän şol beýik şäheriň köçesinde öldürilip ýatan Ezekieliň gurak süňklerini oýarmak üçin indi. Ylham kitabyň on birinji babynda olar Ruhuň berilmegi arkaly ölüm ukusyndan çykarylýar. Ezekieliň otuz ýedinji babynda dört ýeliň habary, bütin Ysraýyl öýi hökmünde tanadylýan öli gurak süňkleri Rebbiň goşunyna öwürýän habar hökmünde görkezilýär. Daniýel pygamber Ýahýanyň öldürilen iki şaýadyna we öli gurak süňkler jülgesindäkilere, şeýle hem tymsaldaky paýhasly gyzlara hem wekilçilik edýär.

When the Millerites fulfilled the parable, they recognized that their experience was represented in the parable. The one hundred and forty-four thousand will also need to recognize that they had been in the tarrying time. Like Daniel in chapter nine, they will need to recognize that they have been scattered into the enemies’ land as represented by the seven times of Leviticus twenty-six, and also understand Nebuchadnezzar’s secret image of beasts.

Millerçiler meseli berjaý edenlerinde, olaryň tejribesiniň şol meselde görkezilendigini ykrar etdiler. Şeýle hem bir ýüz kyrk dört müň hem olaryň garaşma döwründe bolandygyny ykrar etmeli bolarlar. Danieliň dokuzynjy bapdaky ýaly, olar Lewiler kitaby ýigrimi altynjy bapdaky ýedi wagt arkaly görkezilişi ýaly duşmanlaryň ýurduna dargadylandyklaryny ykrar etmeli, şeýle-de Nebukadnesaryň haýwanlar baradaky gizlin şekiline düşünmeli bolarlar.

In each of these lines a prophetic test from God’s Word is represented. The two witnesses dead in the street are filled with the Spirit as they are resurrected. Ezekiel’s dead bones needed to hear a prophetic message. Daniel had been studying the writings of Moses and Jeremiah when he was awakened to his scattered condition. In chapter two Daniel and the three worthies were metaphorically awakened to the fact that they had been placed under a death decree, and then the prophetic light which had been hidden and then unsealed rescued Daniel and his three friends. The virgins of the parable are awakened by a “cry” at midnight. The Millerites were awakened when Christ removed His hand from the figures on the chart. In all six witnesses it is a prophetic message that awakens the dead or sleeping ones. It then produces a testing where two classes are manifested at the conclusion of the testing process.

Bu setirleriň her birinde Hudaýyň Sözünden gelen pygamberlik synagy beýan edilýär. Köçede öli ýatan iki şaýat direldilýän wagtynda Ruh bilen doldurylýar. Hezekieliň öli süňkleri pygamberlik habaryny eşitmäge mätäçdi. Daniýel dargadylan ýagdaýyna oýandyrylanda, Musanyň we Ýeremiýanyň ýazgylaryny öwrenýärdi. Ikinji bapda Daniýel bilen üç sany saýlanan ärler göçme manyda özleriniň ölüm permanynyň astyna ýerleşdirilendigi hakykatyna oýandyryldy, soňra bolsa gizlenen we soň açylan pygamberlik nury Daniýeli hem-de onuň üç dostuny halas etdi. Tymsaldaky gyzlar ýarygije “gykylyk” arkaly oýandyrylýar. Milleritler Mesih çyzgydaky şekilleriň üstünden elini aýranda oýandyryldy. Bu alty şaýadyň ählisinde-de, ölüleri ýa-da ukuda ýatanlary oýandyrýan zat pygamberlik habarydyr. Soňra ol synagyň tamamlanýan döwründe iki toparyň aýan edilýän synagyny emele getirýär.

Based upon these lines, it is established that when the one hundred and forty-four thousand are awakened in the last days, it is Ezekiel’s message of the four winds, and of Moses’ scattering of seven times in Leviticus twenty-six. It is the message of the resurrection that is brought by Michael the archangel. It is the message of Nebuchadnezzar’s secret dream of the image of beasts.

Bu setirlere esaslanyp, soňky günlerde ýüz kyrk dört müňüň oýarylýan wagtynyň Ezekieliň dört ýel baradaky habary we Levitler kitabynyň ýigrimi altynjy babynda Musa tarapyndan aýdylan ýedi esse dargadylyş habarydygy kesgitlenýär. Bu, baş perişde Mihail tarapyndan getirilen direliş habarydyr. Bu, Nebukadnessaryň haýwan şekilleri baradaky gizlin düýşüniň habarydyr.

The virgins are tested based upon whether they have oil, which is identified as “the messages of God’s spirit.” The Millerites were awakened when they realized they were identified within God’s prophetic Word, and also when they saw the same evidence that first led them to predict 1843 actually predicted October 22, 1844. Based upon these lines, it is established that when the one hundred and forty-four thousand are awakened in the last days, they will be awakened to a prophetic testing message which produces two classes of worshippers.

Gyzlar olaryň ýagynyň bardygyna görä synalýar; bu ýag bolsa “Hudaýyň Ruhunyň habarlary” hökmünde kesgitlenýär. Milleritler özleriniň Hudaýyň pygamberlik Sözüniň içinde görkezilendigine düşünende, şeýle hem olary ilki 1843-nji ýyly çaklamaga getiren şol bir subutnamalaryň hakykatda 1844-nji ýylyň 22-nji oktýabryny görkezýändigini görende oýandylar. Şu ugurlara esaslanyp, soňky günlerde ýüz kyrk dört müňüň oýandyrylanda, olaryň ybadat edijileriň iki toparyny emele getirýän pygamberlik synag habaryna oýandyryljakdygy berkidilýär.

All of these lines find their perfect and final fulfillment in the period of prophetic testing represented by the formation of the image to and of the beast. That test is finished when probation closes upon the virgins at the Sunday law. Therefore, the image of the beast testing process that is repeatedly represented as a test that manifests who have understood the message that was unsealed, is represented by all these prophetic lines. In Daniel twelve the wise who understand the increase of knowledge navigate a three-step testing process represented as being made pure, white and tried. Those three steps are the steps of conviction brought by the Holy Spirit, representing a conviction of sin, righteousness and judgment. Those three steps are the courtyard, the holy place and the Most Holy Place. Those three steps are also represented in the three angels of Revelation fourteen as well as in the experience of Daniel and the three worthies in chapter one. There they first passed a dietary test, then a visual test and finally they passed the third test given by the king of the north—represented by Nebuchadnezzar.

Bu setirleriň hemmesi haýwanyň şekiliniň emele getirilmegi bilen we haýwana degişli bolmagy bilen aňladylýan pygamberlik synagy döwründe özleriniň kämil hem soňky ýerine ýetmesini tapýar. Ol synag, Ýekşenbe kanuny wagtynda päk gyzlaryň üstünde synag möhleti ýapylanynda tamam bolýar. Şonuň üçin gaýta-gaýta açylan habara kimiň düşünendigini ýüze çykarýan synag hökmünde görkezilýän haýwanyň şekili synagynyň prosesi, bu pygamberlik setirleriniň hemmesi arkaly görkezilýär. Danyýel on ikinji bapda, bilimiň artmagyna düşünýän dana adamlar arassalanmak, ak edilmek we synalmak hökmünde görkezilen üç basgançakly synag ýolundan geçýärler. Şol üç basgançak Mukaddes Ruhuň getirýän ynandyrmasynyň basgançaklarydyr, ýagny günä, dogrulyk we höküm barada ynandyrma. Şol üç basgançak howludyr, Mukaddes ýerdir we Iň Mukaddes Ýerdir. Şol üç basgançak, şeýle hem, Ylham on dördünji bapdaky üç perişde arkaly, hem-de birinji bapdaky Danyýeliň we üç wepadar ýigidiň tejribesinde görkezilýär. Ol ýerde olar ilki iýmit synagyndan geçdiler, soň görme synagyndan geçdiler we ahyrsoňy demirgazygyň patyşasy tarapyndan berlen üçünji synagdan geçdiler — ol Nebukadnesar arkaly görkezilýär.

> As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.

> Bu dört çaga barada aýdylanda bolsa, Hudaý olara ähli ylymda we paýhasda bilim hem başarnyk berdi; Daniýele bolsa ähli görnüşler we düýşler babatda düşünje berdi. Patyşanyň olary huzuryna getirmegi üçin bellän günleri tamam bolanda, agalaryň başlygy olary Nebukadnesaryň huzuryna getirdi. Patyşa olar bilen söhbet etdi; olaryň hemmesiniň arasynda Daniýel, Hananyýa, Mişaýel we Azarýa ýaly hiç kim tapylmady; şonuň üçin olar patyşanyň huzurynda durdular. Patyşanyň olardan soran ähli paýhas we düşünje meselelerinde olary öz ähli şalygyndaky jadygöýlerden we müneçjimlerden on esse artyk tapdy. Daniýel 1:17–20.

The last of three tests for Daniel and the three worthies was a test carried out by Nebuchadnezzar, thus typifying the final prophetic test Daniel and the three worthies typify is about Babylon, for Nebuchadnezzar was the king, which in Isaiah chapter seven, verses eight and nine establishes a king, a capital of a nation and a “head” which are interchangeable symbols. The “head” is representing the head of Modern Babylon in the last days. That “head” in the last days is the whore of Revelation seventeen, who has written upon her forehead, “MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.”

Danyýel bilen üç wepaly gul üçin geçirilen üç synagyň iň soňkusy Nebukadnesar tarapyndan amala aşyrylan synagdy; şonuň üçin bu ýagdaý, Danyýel bilen üç wepaly guluň nyşanlaýan ahyrky pygamberlik synagynyň Wawilon barada bolandygyny görkezýär. Sebäbi Nebukadnesar patyşady; bu bolsa Işaýa kitabynyň ýedinji baby, sekizinji we dokuzynjy aýatlarynda patyşanyň, bir milletiň paýtagtynyň we “kelläniň” biri-biriniň ornunda ulanylýan nyşanlardygyny kesgitleýär. “Kelle” ahyrky günlerde Häzirki Zaman Wawilonynyň başyny aňladýar. Ahyrky günlerdäki şol “kelle” Ylhamyň on ýedinji babyndaky jelepdir; onuň maňlaýynda şeýle ýazylan: “SYR, BEÝIK WAWILON, JELEPLERIŇ WE ÝERIŇ ÝIGRENÇ ZATLARYNYŇ ENESI.”

The one hundred and forty-four thousand’s last prophetic test is associated with a correct or incorrect understanding of the “head” of modern Babylon in the last days. Their last test also includes understanding that modern Babylon and Modern Rome are interchangeable symbols, and therefore modern Babylon’s “head” is the same “head” in either line, for they are interchangeable symbols.

Ýüz kyrk dört müň adamyň soňky pygamberlik synagy, ahyrky günlerde häzirki Wawilonyň “kellesine” dogry ýa-da nädogry düşünmek bilen baglanyşyklydyr. Olaryň soňky synagy, şeýle hem, häzirki Wawilonyň we häzirki Rimiň biri-biriniň ýerine ulanylýan nyşanlardygyna düşünmegi öz içine alýar; şonuň üçin häzirki Wawilonyň “kellesi” islendik ugurda-da şol bir “kelle”dir, çünki olar biri-biriniň ýerine ulanylýan nyşanlardyr.

> “The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses.” Testimonies, volume 7, 182.

> “Dünýä tupandyr uruşdan hem-de agzalalykdan doludyr. Şeýle-de bolsa, bir başlygyň—papalyk häkimiýetiniň—astynda halklar Hudaýa Onuň şaýatlarynyň şahsynda garşy durmak üçin birleşerler.” Testimonies, volume 7, 182.

Daniel and the three worthies illustrate that the final prophetic test, for it is always a test upon prophecy, is a test over the subject of Rome, for the head in the last days is the papal power, who is typified by Nebuchadnezzar, the first head of Babylon, who personally tested Daniel and the three worthies. The controversy typified by Daniel and the three worthies, is also prefigured by the first controversy in the foundational history of Adventism, as represented upon the 1843 chart, which was directed by the hand of the Lord, and was not to be altered. The controversy represented upon the 1843 chart was based upon identifying Antiochus Epiphanes or pagan Rome as the power who established the vision in verse fourteen of Daniel chapter eleven.

Daniel bilen üç sany wepaly biziň üçin soňky pygamberlik synagynyň — çünki ol hemişe pygamberlik baradaky synagdyr — Rimiň meselesi boýunça synagdygyny görkezýärler; sebäbi soňky günlerdäki başlyk papalyk häkimiýetidir, ol Daniýeli we üç sany wepalyny şahsylykda synaga salan, Wawilonyň ilkinji başy Nebukadnesar arkaly nyşanlandyrylýar. Daniel we üç sany wepaly arkaly nyşanlanan bu jedel, Rebbiň eli bilen ugrukdyrylan we üýtgedilmeli däl bolan 1843-nji ýylyň çyzgysynda görkezilişi ýaly, Adventizmiň düýpbinýad taryhyndaky ilkinji jedelde hem öňünden şekillendirilendir. 1843-nji ýylyň çyzgysynda görkezilen jedel, Daniýel kitabynyň on birinji bapynyň on dördünji aýatyndaky görnüşi berkitýän häkimiýetiň Antiokh Epifanesmi ýa-da butparaz Rimdigini kesgitlemäge esaslanýardy.

In the history of the last days the one hundred and forty-four thousand will be tested upon their prophetic understanding. Prophetic understanding is established by the several lines of prophecy that uphold the final test as prophetic in nature. The test will be progressive and will reach its conclusion with a manifestation of two classes of worshippers.

Ahyrzamanyň günleriniň taryhynda ýüz kyrk dört müň öz pygamberlik düşünjesi boýunça synagdan geçiriler. Pygamberlik düşünjesi, soňky synagy öz tebigaty boýunça pygamberlik häsiýetli hökmünde goldaýan pygamberligiň birnäçe ugurlary arkaly berkarar edilýär. Bu synag kem-kemden ilerläp, iki topar ybadat edijiniň ýüze çykmagy bilen öz netijesine ýeter.

As represented in Daniel chapter twelve, the testing begins when new prophetic light is unsealed, and the first test is then whether to eat the message or reject the message. That test is represented by Daniel as “purified,” and the next test Daniel called, “made white,” and the process ended at the third and final test represented as “tried.” The third and final test is where the two classes are “tried,” and it is there they manifest whether they have oil, or not.

Danyýlyň on ikinji babynda görkezilişi ýaly, synag täze pygamberlik nurunyň möhri açylanda başlanýar, we ilkinji synag şondan soň habary iýmekmi ýa-da habary ret etmekmi diýen meselä bagly bolýar. Bu synag Danyýyl tarapyndan “päklenmek” hökmünde görkezilýär, indiki synagy bolsa Danyýyl “agarma” diýip atlandyrdy, we bu işiň soňy “synalmak” hökmünde görkezilen üçünji hem iň soňky synagda tamamlandy. Üçünji hem iň soňky synag, iki toparyň “synalýan” ýeri bolup, hut şol ýerde olaryň ýagynyň bardygy ýa-da ýokdugy aýan bolýar.

Daniel chapter one directly identifies the last test, and therefore Daniel is identifying the test which is represented as “the formation of the image of the beast” which is the “test God’s people must pass,” both before “they are sealed” and also before “probation closes” at the soon-coming Sunday law.

Danyýlyň birinji baby ahyrky synagy gönüden-göni kesgitleýär; şonuň üçin Danyýyl “haýwanyň keşbiniň emele getirilmegi” hökmünde görkezilýän synagy kesgitleýär, bu bolsa “Hudaýyň halkynyň geçmeli synagy” bolup, olar “möhürlenmezden” öň hem-de ýakyn wagtda geljek Ýekşenbe kanunynda “merhemet möhleti ýapylmazdan” öň hem geçilmelidir.

The test of how the image of the beast is formed involves the prophetic test of understanding the threefold union’s prophetic structure. The dragon, the beast and the false prophet have a specific prophetic structure that is established upon a multitude of prophetic witnesses. To understand how the threefold union comes together as a single prophetic power in the last days is to understand how the image of the beast is formed.

Haýwanyň keşbiniň nähili emele gelýändiginiň synagy, üç taraplaýyn birleşigiň pygamberlik gurluşyna düşünmegiň pygamberlik synagyny öz içine alýar. Aždarha, haýwan we ýalançy pygamber, köp sanly pygamberlik şaýatlarynyň üstünde esaslandyrylan anyk bir pygamberlik gurluşyna eýedir. Soňky günlerde bu üç taraplaýyn birleşigiň nädip bir ýeke-täk pygamberlik güýji hökmünde jemlenýändigine düşünmek, haýwanyň keşbiniň nähili emele gelýändigine düşünmekdir.

A simple, but complex illustration of the importance of understanding how the image of the beast is formed in the last days is Paul’s testimony of the man of sin in chapter two of 2 Thessalonians. Paul addresses the prophetic relationship of pagan Rome and papal Rome, and when he does so, he identifies that “the prophetic relationship of pagan Rome and papal Rome” is a subject that manifests two classes of worshippers.

Soňky günlerde haýwanyň keşbiniň nähili emele gelýändigine düşünmegiň ähmiýetiniň ýönekeý, ýöne çylşyrymly bir mysaly — 2 Selaniklilere hatyň ikinji babynda Pawlusyň günä adamy baradaky şaýatlygydyr. Pawlus butparaz Rim bilen papalyk Rimiň pygamberlik gatnaşyklaryna ýüzlenýär, we şeýle edeninde ol “butparaz Rim bilen papalyk Rimiň pygamberlik gatnaşyklary” diýen temanyň iki topar ybadat edijini ýüze çykarýan bir tema bolandygyny görkezýär.

One group that loves the truth of “the prophetic relationship of pagan Rome and papal Rome,” and another group that doesn’t love that truth and therefore receive strong delusion. The prophetic relationship of pagan Rome and papal Rome that Paul set forth is but one of many prophetic passages that represent the relationship of those two powers, and also the relationship of those two powers with the United States.

Bir topar hakykaty, ýagny “butparaz Rimiň we papalyk Rimiň pygamberlik gatnaşyklary” diýen hakykaty söýýär; başga bir topar bolsa şol hakykaty söýmeýär we şonuň üçin güýçli azgynlyga duçar bolýar. Pawlusyň beýan eden butparaz Rimiň we papalyk Rimiň pygamberlik gatnaşyklary şol iki güýjüň arasyndaky gatnaşygy, şeýle hem şol iki güýjüň Birleşen Ştatlar bilen bolan gatnaşygyny görkezýän köp sanly pygamberlik parçalarynyň diňe biridir.

Pagan Rome is the dragon, papal Rome is the beast and the United States is the false prophet. Ahab is the dragon king of ten kings, who is married to Jezebel the whore, who rules over a twofold set of false prophets. The male prophets were the prophets of Baal, and the priests of the grove represented the female goddess Ashtaroth. Together they typify the false prophet of the last days who forms and image of the beast as represented by the female priests and the male prophets.

Butparaz Rim aždarhadyr, papalyk Rim haýwandyr, Birleşen Ştatlar bolsa ýalançylyk pygamberidir. Ahap on patyşanyň ajdarha patyşasydyr; ol jelep Izebele öýlenendir, ol bolsa ýalançylyk pygamberleriniň goşa toplumynyň üstünden höküm sürýär. Erkek pygamberler Baalyň pygamberleridi, tokaýlygyň ruhanylary bolsa zenan taňryça Aştaroty aňladýardy. Olar bilelikde, zenan ruhanylar we erkek pygamberler arkaly beýan edilişi ýaly, haýwanyň keşbini emele getirýän ahyrzamanyň ýalançylyk pygamberini nusgalaýar.

The dragon is Ahab, who is a symbol of the ten kings of Revelation seventeen, and is the seventh kingdom of eight kingdoms. The sixth kingdom is the United States, Jezebel’s false prophets; the seventh kingdom is the ten kings, the United Nations, the dragon power, and the eighth kingdom, that is of the seven is the fifth kingdom that received a deadly wound, who is resurrected as the eighth and final kingdom which is the beast, that the United States and thereafter the entire world makes an image to and of.

Aždaha — Ylhamdyr; ol Ylhamyň On ýedi Ylhamdaky on patyşanyň nyşanydygyny görkezýän şekildir we sekiz patyşalygyň ýedinjisidir. Altynjy patyşalyk — Birleşen Ştatlar, Izebeliň ýalan pygamberleri; ýedinji patyşalyk — on patyşa, Birleşen Milletler Guramasy, aždaha güýji; we ýedi patyşalykdandyr diýilýän sekizinji patyşalyk bolsa, ölümcül ýara alan bäşinji patyşalykdyr; ol sekizinji we ahyrky patyşalyk hökmünde, ýagny haýwan hökmünde direldilýär; Birleşen Ştatlar we ondan soň bütin dünýä şoňa hem şondan bir şekil ýasaýar.

Daniel chapter one identifies a final prophetic test that involves understanding Rome as represented within God’s Word. 2 Thessalonians identifies that the final prophetic test includes light concerning the structure of Modern Rome, as represented by the prophetic and political relationship between pagan and papal Rome.

Daniel birinji bap, Hudaýyň Sözüniň içinde şekillendirilişi ýaly, Rimi düşünmegi öz içine alýan ahyrky pygamberlik synagyny görkezýär. 2 Selanikliler, ahyrky pygamberlik synagynyň butparaz Rim bilen papalyk Rimiň arasyndaky pygamberlik we syýasy gatnaşygy arkaly şekillendirilýän Häzirki Zaman Rimiň gurluşy baradaky nury hem öz içine alýandygyny görkezýär.

Daniel chapter two illustrates that there is a secret that is unsealed in the last days that tests the one hundred and forty-four thousand, for Daniel and the three worthies in chapter two represent God’s last-day people. The prophetic secret that is unsealed, and therefore tests them, is Nebuchadnezzar’s secret dream of the image of the beasts, thus representing the last test for the one hundred and forty-four thousand which is, as Sister White recorded, “the formation of the image of the beast.”

Danyýel kitabynyň ikinji baby soňky günlerde açylýan bir syryň bardygyny, şol syryň bolsa ýüz kyrk dört müň kişini synaýandygyny görkezýär; çünki ikinji bapdaky Danyýel bilen üç wepaly ýigit Hudaýyň soňky döwürdäki halkyny aňladýar. Açylyp görkezilen pygamberlik syry, şeýlelikde olary synaýan zat, Nebukadnesaryň haýwanlaryň şekili baradaky gizlin düýşidir; şonuň bilen ol, ýüz kyrk dört müň üçin iň soňky synagy, ýagny, White uýanyň belläp geçişi ýaly, “haýwanyň şekiliniň emele getirilmegini” aňladýar.

The test represented by chapter two of Daniel is placed under the threat of death. As an illustration of the last days, it is confirming what Paul taught when he identified the strong delusion that comes upon those who do not love the truth. In Daniel’s history, his understanding saved the wise men of Babylon, but there is no probation after the final test of the last days.

Danyýlyň ikinji baby bilen görkezilen synag ölüm howpy astynda goýlupdyr. Ahyrky günleriň mysaly hökmünde ol, hakykaty söýmeýänleriň üstüne gelýän güýçli azaşmany görkezende Pawlusyň öwredenini tassyk edýär. Danyýlyň taryhynda onuň düşünişi Babylonyň akyldarlaryny halas etdi, ýöne ahyrky günleriň soňky synagyndan soň synag möhleti ýokdur.

Every line of the controversy over Rome as a symbol that we have identified provides direct witness to the controversy that is now under way. As the movement for Sunday legislation is now making its way in darkness, God’s prophetic Word is identifying its approach, though very few souls are children of the day, and those who are not children of the day, are therefore unaware that the sands of probationary time are rapidly running out. This is occurring in the context identified by Sister White, where the final movements will be rapid ones. In July, 2023, Michael descended to bring His mighty army to its feet, but to be part of the army there is a prophetic work that must first be accomplished, and it is accomplished in the political environment where the image of the beast is being formed.

Biz ýüze çykaran Rim simwolynyň dawasy baradaky her bir setir häzir alnyp barylýan dawanyň gös-göni şaýadydyr. Ýekşenbe güni baradaky kanunçylyk ugrundaky hereket indi garaňkylykda öz ýoluny dowam etdirýärkä, Hudaýyň pygamberlik Sözi onuň ýakynlaşýandygyny görkezýär, emma örän az jan gündiziň çagalarydyr; gündiziň çagalary bolmadyklar bolsa synag möhletiniň çägeleriniň örän çalt akyp gutarýandygyna habarsyzdyrlar. Bu ýagdaý, Ak Uýam tarapyndan kesgitlenen, ahyrky hereketleriň çalt boljak şertlerinde bolup geçýär. 2023-nji ýylyň iýul aýynda Mikaýyl Öz gudratly goşunyny aýaga galdyrmak üçin aşak indi, emma şol goşunyň bir bölegi bolmak üçin ilki bilen ýerine ýetirilmeli pygamberlik işi bar, we ol janawaryň keşbiniň emele getirilýän syýasy gurşawynda ýerine ýetirilýär.

The prophetic work that must be accomplished includes a recognition of the formation of the image of the beast. The student of prophecy must recognize by the events taking place in the current history that the religious and political factors that produce the image of the beast in the United States are under way. The student must also recognize how the image of the beast is prophetically formed as set forth in God’s Word. He must also recognize that as the image of the beast is being formed in the United States, that the image of God is being formed in the one hundred and forty-four thousand. He must understand the parallel of last-day history with the Millerites during the development of the Midnight Cry message in their history, when they were awakened to the fact that they were in the tarrying time of the parable, and therefore they themselves are the virgins. All three elements are part of the prophetic test which began to play out in July of 2023.

Ýerine ýetirilmeli pygamberlik işi haýwanyň keşbiniň emele gelişini ykrar etmegi hem öz içine alýar. Pygamberligi öwrenýän adam häzirki taryhda bolup geçýän wakalar arkaly Amerikanyň Birleşen Ştatlarynda haýwanyň keşbini emele getirýän dini we syýasy täsirleriň hereket edýändigini tanamalydyr. Şeýle hem, ol haýwanyň keşbiniň Hudaýyň Sözünde beýan edilişi ýaly pygamberlik taýdan nähili emele gelýändigini tanamalydyr. Şeýle-de, ol Amerikanyň Birleşen Ştatlarynda haýwanyň keşbi emele getirilýärkä, bir ýüz kyrk dört müňüň içinde Hudaýyň keşbiniň emele getirilýändigini hem tanamalydyr. Ol soňky günleriň taryhynyň Milleritler bilen, öz taryhlarynda Ýarygije Gykylygynyň habarynyň ösüşi döwründe, meseliň gijikme wagtynyň içinde durandyklaryna oýandyrylanlarynda we şonuň üçin özleriniň hut gyzlar bolandyklaryna düşünenlerindäki meňzeşligini düşünmelidir. Bu üç düzüm böleginiň ählisi 2023-nji ýylyň iýulynda amala aşyp başlaman pygamberlik synagynyň bir bölegidir.

“Line upon line” each controversy over Rome that has arisen in Advent history was sacred history that is repeated in the last days. The final controversy over Rome is in direct consequence of God’s people refusing to awaken at the message that arrived in July of 2023.

Adwent taryhynda ýüze çykan Rime baradaky her bir jedel “çyzgy üstüne çyzyk” görnüşinde mukaddes taryhdyr, ol soňky günlerde gaýtalanýar. Rime baradaky ahyrky jedel 2023-nji ýylyň iýul aýynda gelen habara Hudaýyň halkynyň oýanmakdan ýüz öwürmeginiň göni netijesidir.

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.

> “Hudaý Öz halkyny oýarar; eger başga serişdeler netije bermese, olaryň arasyna bidgatlar geler, olary elekden geçirip, samany bugdaýdan aýrar. Reb Özüniň sözüne ynanýanlaryň hemmesini ukudan oýanmaga çagyrýar. Bu wagt üçin laýyk gymmatly nur geldi. Ol Bibliýanyň hakykatydyr, edil üstümize inip gelýän howplary görkezýär. Bu nur bizi Mukaddes Ýazgylary yhlas bilen öwrenmäge we biziň eýeleýän garaýyşlarymyzy örän içgin barlamaga alyp barmalydyr. Hudaý hakykatyň ähli taraplarynyň we garaýyşlarynyň doga hem-de agyz bekläp, düýpli we yzygiderli öwrenilmegini isleýär. Imanlylar hakykatyň nämeden ybaratdygy baradaky çaklamalarda we anyk kesgitlenmedik düşünjelerde rahatlanmaly däldirler. Olaryň imany Hudaýyň sözüne berk esaslandyrylan bolmalydyr, şeýlelikde synag wagty gelende we olar öz imanlaryna jogap bermek üçin geňeşleriň öňüne getirilende, içlerindäki umyda degişli sebäbi ýumşaklyk we gorky bilen aýdyp bilerler.

> “Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.

> “Tolkundyryň, tolkundyryň, tolkundyryň. Biziň dünýä hödürleýän temalarymyz biziň üçin janly hakykat bolmalydyr. Biz imanmyzyň düýpli esaslary hasap edýän taglymatlary goranymyzda, hiç haçan bütinleý sagdyn bolmadyk delilleri ulanmaga özümize ýol bermeli däldigimiz möhümdir. Şeýle deliller garşy çykany dymdyryp biler, emma olar hakykata hormat getirmeýär. Biz diňe garşydaşlarymyzy dymdyrjak däl-de, eýsem iň ýakyn hem-de iň çuňňur barlagy hem göterip biljek sagdyn delilleri öňe sürmelidiris. Özüni jedelçi hökmünde terbiýelän adamlaryň arasynda Hudaýyň Sözüne adalatly çemeleşmezlik howpy uludyr. Garşydaş bilen ýüzbe-ýüz bolnanda, diňe iman edýäne ynam bermäge çalyşman, eýsem onuň aňynda ynandyryş döretjek görnüşde temalary beýan etmek biziň çynlakaý tagallamyz bolmalydyr.

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.” Testimonies, Volume 5, 708.

> “Adamzadyň akyl taýdan nähili ösmegi bolsa-da, ol bir pursat hem Mukaddes Ýazgylary has beýik nur üçin düýpli we yzygiderli öwrenmegiň zerur däldigi hakda oýlanmasyn. Biz halk hökmünde aýratynlykda pygamberlikleriň öwrenijileri bolmaga çagyryldyk. Hudaýyň bize açyp görkezjek islendik nur şöhlesini saýgaryp bilmegimiz üçin, biz çynlakaýlyk bilen seretmelidiris. Biz hakykatyň ilkinji ýalpyldylaryny tutup almalydyrys; doga bilen alnyp barylýan öwreniş arkaly bolsa has aýdyň nur gazanylyp bilner, ol hem başgalaryň öňüne goýlup bilner.” Testimonies, Volume 5, 708.

The Protestants of Miller’s time refused to be governed by the rules of grammar, and chose to ignore the word “also” in verse fourteen, which grammatically defines that “the robbers of thy people” represented a new power being introduced to the flow of events that were represented in the verses where verse fourteen is located. Uriah Smith did the very same thing when he ignored the grammatical evidence that proves the king of the north in verse thirty-six and later in verse forty had to be the same king of the north that had been the subject since verse thirty-one.

Milleriň döwrüniň protestantlary grammatikanyň kadalaryna boýun egmekden ýüz öwürdiler we on dördünji aýatdaky “hem” sözüni bilgeşleýin äsgermezlik etmegi saýlap aldylar; şol söz grammatiki taýdan “seniň halkyňyň talaňçylary” diýilýänleriň, on dördünji aýadyň ýerleşýän aýatlarynda beýan edilen wakalaryň akymyna täze bir güýjüň girizilýändigini kesgitleýärdi. Uriah Smith hem edil şonuň ýaly etdi: ol otuz altynjy aýatdaky, soňra bolsa kyrkynjy aýatdaky demirgazygyň şasynyň, otuz birinji aýatdan bäri gürrüňiň mowzugy bolup gelen şol bir demirgazygyň şasy bolmalydygyny subut edýän grammatiki delilleri äsgermezlik etdi.

Today those who teach the United States is the “robbers” employ a passage from Sister White that identifies the papal power and the United States as the two primary persecuting powers of the last days, and twist the grammar to argue that the reference of “old world” which Sister White uses to define Europe actually represents past history. The grammar in the passage proves this to be an incorrect assumption, and the way in which Sister White uses “old world” in the passage agrees with how she uses it other places in her writings. When she does so she is also in agreement with historians who use the expression “old world” in relation to the “new world” to make a distinction between Europe and the Americas.

Şu günler Amerikanyň Birleşen Ştatlaryny “garakçylar” diýip öwredýänler, Soňky günleriň iki esasy yzarlayıjy güýji hökmünde papalyk güýjüni we Amerikanyň Birleşen Ştatlaryny görkezýän uýam Waýtyň bir parçasyndan peýdalanyp, onuň içinde uýam Waýtyň Ýewropany kesgitlemek üçin ulanýan “köne dünýä” diýen salgysynyň aslynda geçen taryhy aňladýandygyny öňe sürmek üçin grammatikany bükýärler. Parçadaky grammatika munuň nädogry çaklamadygyny subut edýär, hem-de uýam Waýtyň şol parçada “köne dünýäni” ulanşy onuň ýazgylarynyň başga ýerlerinde ony nähili ulanýandygyna laýyk gelýär. Ol muny şeýle ulananda, “köne dünýä” diýen aňlatmany “täze dünýä” bilen baglanyşykda Ýewropa bilen Amerikalaryň arasynda tapawut goýmak üçin ulanýan taryhçylar bilen hem ylalaşýar.

> “Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615.

> «Köne dünýäde rimçilik hem-de Täze dünýäde imandan dänmiş protestantçylyk, ähli ylahy tabşyryklary hormatlaýanlara garşy meňzeş ýoly tutar». Beýik göreş, 615.

Grammatically the expression “will pursue” identifies that both powers represented by the “old world” and the “new” both “pursue” the persecution of God’s people in the last days, and it is grammatically flawed to claim this sentence is referring to the “old world” as past history, and “new” as the last days. “Line upon line” all the old controversies of Rome inform the student of prophecy of the last days that when they are awakened to the image of the beast test, it will include an environment where the correct identification of the robbers of thy people is manifested. The correct understanding of the “robbers,” is set forth upon the 1843 pioneer chart, and is therefore a foundational truth, that was confirmed by the authority of the Spirit of Prophecy. This identifies that when the students of prophecy awaken to their final test, the subject of the “robbers,” will also represent the final attack upon the foundational truths, and the Spirit of Prophecy.

Grammatik taýdan “yzarlajak” diýen aňlatma “köne dünýä” we “täze” arkaly görkezilen iki güýjüň hem ahyrky günlerde Hudaýyň halkynyň yzarlanmagyny “yzarlajakdygyny” görkezýär; şonuň üçin bu sözlemiň “köne dünýäni” geçmiş taryh, “täzäni” bolsa ahyrky günler diýip aňladýandygyny öňe sürmek grammatika taýdan nädogrudyr. “Setir üstüne setir” görnüşinde Rimiň ähli köne jedelleri pygamberligi öwrenýäne ahyrky günler barada şuny bildirýär: haçan-da olar haýwanyň şekili synagyna oýandyrylanda, bu synag seniň halkyňyň talaňçylarynyň dogry kesgitlenmeginiň ýüze çykarylýan bir ýagdaýyny hem öz içine alar. “Talaňçylara” dogry düşünilişi 1843-nji ýylyň pioner diagrammasynda beýan edilendir, şonuň üçin ol pygamberlik Ruhunyň ygtyýary bilen tassyklanan düýpli hakykatdyr. Bu bolsa pygamberligi öwrenýänleriň iň soňky synaglaryna oýananlarynda, “talaňçylar” baradaky mowzugyň hem düýpli hakykatlara we Pygamberlik Ruhuna garşy edilýän iň soňky hüjümi aňladjakdygyny görkezýär.

We will continue these thoughts in the next article.

Bu pikirleri indiki makalada dowam etdireris.

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