Article

# Elijah - Number Seven

Ylýas — Ýedinji San

The First and Last

Ilkinji we Ahyrky

Author

Jeff Pippenger

Published

October 7, 2023

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We are identifying 1863 as the last testing point in a series of tests that were initiated at the great disappointment of 1844. Our first piece of logic is the fact that the Millerite movement ended when the Seventh-day Adventist church was legally registered with the government of the United States in that very year. The movement that began prophetically in 1798, ended in 1863.

Biz 1863-nji ýyly 1844-nji ýylyň beýik lapykeçliginde başlanan synaglaryň bir toplumyndaky iň soňky synag nokady hökmünde kesgitleýäris. Biziň ilkinji mantyklaýyn delilimiz, hut şol ýylda Ýedinji gün adventistleri ybadathanasy Amerikanyň Birleşen Ştatlarynyň hökümetinde kanuny taýdan bellige alnanda Millerçi hereketiň tamamlanandygydyr. Pygamberlik taýdan 1798-nji ýylda başlanan bu hereket 1863-nji ýylda tamamlandy.

Inspiration informs us the when the mighty angel of Revelation eighteen descended on September 11, 2001, the event had been typified in the Millerite movement when the angel of Revelation ten descended. The Millerites’ movement began at the time of the end in 1798, when the vision of the Ulai river of Daniel chapters eight and nine was unsealed. The movement of the one hundred and forty-four thousand began at the time of the end in 1989, when the vision of the Hiddekel river of the last three chapters of Daniel was unsealed.

Ylham bize Ylham kitabyndan mälim edýär welin, Ylham kitabyň on sekizinji babyndaky güýçli perişde 2001-nji ýylyň 11-nji sentýabrynda inende, bu waka Ylham kitabyň onunjy babyndaky perişde inen wagty Millerit hereketinde öňünden nusgalanan eken. Milleritleriň hereketi ahyrzamanyň wagtynda, ýagny 1798-nji ýylda, Daniel kitabynyň sekizinji we dokuzynjy baplaryndaky Ulaý derýasynyň görgüsi açylanda başlandy. Ýüz kyrk dört müňüň hereketi ahyrzamanyň wagtynda, ýagny 1989-njy ýylda, Daniel kitabynyň soňky üç babyndaky Hiddekel derýasynyň görgüsi açylanda başlandy.

Both time of the ends began a progressive separation of the former chosen people from those in the movement of their respective histories. When the primary rule of each history was publicly confirmed the angel of each respective history descended. The message, movement and messenger were the instruments the Lord employed in each respective history to demonstrate the former chosen people’s sin, for just as Christ taught of His work, if He had not come the quibbling Jews of history would have had no sin. The messenger, message and movement were the instruments of judgment that would hold the former chosen people accountable for rejecting the progressive light of their respective histories, and when the angel descended it marked that the judgment process of the former covenant people was under way. The instrument of judgment is identified when the prophets which illustrate that history eat the message delivered unto them by the Lord. When they eat the message, they then take the message to the former chosen people who are portrayed as a stiff-necked and rebellious people, who will not hear and be converted. Once the angel descends and the message is eaten, judgment of the rebellious people begins.

Iki ahyrzamanyň ikisi-de öz degişli taryhlarynyň hereketindäki adamlardan öňki saýlanan halkyň kem-kemden aýrylmagynyň başlanmagyny bildirdi. Her taryhyň esasy düzgüni açyk ýagdaýda tassyklananda, her degişli taryhyň perişdesi inip geldi. Habar, hereket we habarçy Rebbimiziň her degişli taryhda öňki saýlanan halkyň günäsini görkezmek üçin ulanan serişdeleri boldy; çünki Mesihiň Öz işi barada öwredişi ýaly, eger-de Ol gelmedik bolsady, taryh boýunça jedelçi ýahudylaryň günäsi bolmazdy. Habarçy, habar we hereket — öňki saýlanan halky öz degişli taryhlarynyň kem-kem açylýan nuruny ret edendikleri üçin jogapkär tutjak höküm serişdeleri boldy; perişde inip gelende bolsa, öňki äht halkyna degişli höküm işiniň başlanandygyny alamatlandyrdy. Hökmüň guraly şol taryhy suratlandyrýan pygamberleriň Reb tarapyndan özlerine ýetirilen habary iýen pursatynda kesgitlenýär. Olar habary iýenlerinden soň, şol habary boýunlaryna boýun egmeýän, boýny gaty we gozgalaňçy halk hökmünde görkezilen öňki saýlanan halka äkidýärler; olar eşitmezler we öwrülmezler. Perişde inip gelip, habar iýlenden soň, gozgalaňçy halkyň üstünden höküm başlanýar.

We are applying the judgment process of ancient Israel as illustrated in the book of Numbers to the history of the Millerite movement and ultimately, we will apply this testing process to the movement of the one hundred and forty-four thousand. The symbolism of the number ‘ten’ is to be determined by the context of the passage where it is employed.

Biz Gadymy Ysraýylyň kazyýet işini, Sanlar kitabynda görkezilişi ýaly, Millerit hereketiniň taryhyna ulanýarys we ahyrsoňunda bu synag işini ýüz kyrk dört müňüň hereketine ulanarys. “On” sanynyň simwolizmi onuň ulanylýan böleginiň mazmuny bilen kesgitlenmelidir.

The sequence of ten tests begins at the disappointment, either at the Red Sea for ancient Israel or October 22, 1844 for the Millerites. Sister White identifies the “landmark” truths that were opened up at that time beginning with what she called “the passing of time.” The disappointment for the Hebrews was the threat of Pharaoh’s army. The lack of faith in God’s power for the Hebrews was manifested in response to their fear of the army of their enemies, just as it was at the tenth and final test. Jesus illustrates the end from the beginning, so the fear of the giants in the Promised Land which the ten spies identified was the same fear that had also produced their disappointment by the Red Sea. The tenth and final test for the Millerite movement would be a time prophecy, as was October 22, 1844.

On synagyň yzygiderliligi göwnüçökgünlikden başlanýar: gadymy Ysraýyl üçin Gyzyl deňziň başynda, Milleritler üçin bolsa 1844-nji ýylyň 22-nji oktýabrynda. Uýam Waýt şol wagtda açylan “serhet daşy” hakykatlaryny, onuň “wagtyň geçip gitmegi” diýip atlandyran zadyndan başlap, görkezýär. Ýewreýler üçin göwnüçökgünlik Fyrownyň goşunynyň howpy boldy. Ýewreýleriň Hudaýyň güýjüne bolan imansyzlygy, olaryň duşmanlarynyň goşunyndan gorkusyna beren jogabynda ýüze çykdy; hut şeýle hem onunjy we iň soňky synagda boldy. Isa ahyry başyndan görkezýär; şonuň üçin wada berlen ýurtdaky on içalynyň görkezen ägirtlerden bolan gorkusy, Gyzyl deňziň başynda olaryň göwnüçökgünligini döreden şol bir gorkudy. Millerit hereketi üçin onunjy we iň soňky synag hem, 1844-nji ýylyň 22-nji oktýabry ýaly, wagt baradaky pygamberlik bolardy.

The great disappointment in the progressive testing of Millerite history marked the beginning of a history that had been clearly typified by ancient Israel’s deliverance from Egypt. Beginning at the Red Sea there was a series of ten tests, and the last test would reflect the first test. The “passing of time” at the great disappointment was produced by a misunderstanding of a time prophecy. The last of the testing process for spiritual Israel would be the same as the first. In 1863, the leaders of literal Israel chose to return to the biblical methodology of those they had just identified as daughters of Rome, and rejected, or you might say, misunderstood the longest time prophecy in the Bible. The end of the ten tests in both literal and spiritual Israel was represented by the beginning. And the end, in both instances the rebels manifested a desire to return to the place that they had just been delivered from.

Millerçi taryhynyň barha ilerleýän synaglarynda bolan uly lapykeçlik, gadymy Ysraýylyň Müsürden halas edilmegi arkaly aýdyň görnüşde öňden nyşanlanan bir taryhyň başlangyjyny alamatlandyrdy. Gyzyl deňizden başlap, on synagdan ybarat bir yzygiderlilik bardy, hem-de soňky synag ilkinji synagy şöhlelendirjekdi. Uly lapykeçlikde bolan “wagtyň geçmegi” wagt pygamberligine düşünilmezlikden döredi. Ruhy Ysraýyl üçin synag işiniň iň soňkusy ilkinjisi bilen birmeňzeş boljakdy. 1863-nji ýylda hakykatdaky Ysraýylyň ýolbaşçylary, ýaňy-ýakynda Rimiň gyzlary diýip kesgitlänleriniň Mukaddes Kitaba esaslanýan usulýetine gaýdyp barmagy saýlap aldylar we Mukaddes Kitapdaky iň uzyn wagt pygamberligini ret etdiler, ýa-da aýtsaňyz, oňa düşünmediler. Hakykatdaky hem ruhy Ysraýylda on synagyň soňy başlangyç arkaly görkezildi. Hem-de soňunda, iki ýagdaýda-da pitneçiler ýaňy-ýakynda halas edilen ýerlerine gaýdyp barmak islegini ýüze çykardylar.

By rejecting the seven times of Leviticus twenty-six Laodicean Adventism created a prophetic dilemma that they had not foreseen. To this day they have not been able to resolve the dilemma, though they offer up a variety of dishes of fables in an attempt to do so. The dilemma is in the verse that Sister White identifies as the foundation and central pillar of Adventism.

Lewileriň ýigrimi altynjy babyndaky ýedi döwri ret etmek bilen, Laodikýa Adventizmi özleriniň öňünden görmedik pygamberlik çykgynsyzlygyny döretdi. Şu güne çenli olar bu çykgynsyzlygy çözüp bilmediler, hernäçe muny etmäge synanyşyp, rowaýatlaryň dürli-dürli tagamlaryny hödürleseler-de. Çykgynsyzlyk, Uýam Waýtyň Adventizmiň binýady we merkezi sütüni diýip görkezýän aýatyndadyr.

> “The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.

> Beýlekileriň hemmesinden ileri, Advent imanynyň hem binýady, hem-de merkezi sütüni bolup hyzmat eden Mukaddes Ýazgy şu beýannama idi: «Iki müň üç ýüz güne çenli; ondan soň mukaddes ýer tämizlener». [Daniel 8:14.]” Uly göreş, 409.

Adventism has much to say about verse fourteen, but they never address the very first observation that should be made about the verse. That observation is that verse fourteen is an “answer.” An answer is meaningless, if it does not include the question that elicits the answer. Verse thirteen cannot logically, grammatically or reasonably be separated from verse fourteen, for verse thirteen is the question and verse fourteen is the answer.

Adwentizm on dördünji aýat barada köp zat aýdýar, emma olar bu aýat hakynda ilkinji nobatda edilmeli iň ilkinji synlamany hiç haçan ele almaýarlar. Ol synlama şudur: on dördünji aýat “jogapdyr”. Jogap, eger-de ol özüni döreden soragy öz içine almasa, manysyz bolýar. On üçünji aýaty on dördünji aýatdan mantyk taýdanam, grammatik taýdanam, ýa-da paýhasly esasda-da aýryp bolmaz; çünki on üçünji aýat soragdyr, on dördünji aýat bolsa jogapdyr.

The question, when rightly and fairly represented produces a very different meaning to verse fourteen than what Adventism teaches. This does not mean that verse fourteen is not “the foundation and central pillar of the Advent faith,” for it is. It means that when Adventism misunderstood and set aside the seven times in 1863, they were unable to fully define what verse fourteen truly means. In the Scriptures, a half truth is not truth. Rightly understood the question of verse thirteen demands a recognition of the prophecy that marks the cleansing of the sanctuary that had been tread down, and also a recognition of the prophecy that marks the treading down of the host. The twenty-three hundred year prophecy addresses the ‘sanctuary’ and the twenty-five hundred and twenty year prophecy addresses the ‘host’.

Sorag dogry we adalatly beýan edilende, ol on dördünji aýata Adventizmiň öwredişinden düýpgöter başgaça many berýär. Bu, on dördünji aýatyň “Advent ynanjynyň binýady we merkezi sütüni” däldigini aňlatmaýar, çünki ol şeýledir. Munuň manysy şudur: Adventizm 1863-nji ýylda ýedi wagty nädogry düşünip bir gyra goýanda, on dördünji aýatyň hakykatda nämäni aňladýandygyny doly kesgitläp bilmedi. Mukaddes Ýazgylarda ýarym hakykat hakykat däldir. Dogry düşünilende, on üçünji aýatyň soragy basgylanyp gelnen mukaddes ýeriň arassalanmagyny alamatlandyrýan pygamberlige-de, şeýle hem goşunyň basgylanyp gelnendigini alamatlandyrýan pygamberlige-de ykrar etmegi talap edýär. Iki müň üç ýüz ýyllyk pygamberlik “mukaddes ýere”, iki müň bäş ýüz ýigrimi ýyllyk pygamberlik bolsa “goşuna” degişlidir.

To address the relationship of the two verses requires a lengthy study, which I do not intend to do at this point in these articles. These points have repeatedly been addressed through the years and can be found in the series Habakkuk’s Tables. I am still addressing the symbolism of Elijah and wish to finish those truths first.

Iki aýatyň arasyndaky gatnaşygy ele almak üçin giňişleýin öwreniş gerek bolýar, muny bolsa men şu makalalarda häzirki wagtda etmegi maksat edinmeýärin. Bu meseleler ýyllaryň dowamynda gaýta-gaýta ele alnyp gelindi we olary Habakkuk’s Tables atly toplumda tapmak bolýar. Men heniz hem Ylýasyň simwolizmini beýan edýärin we ilki bilen şol hakykatlary tamamlamagy isleýärin.

William Miller was the Elijah of the beginning of Adventism and his first discovery was the seven times of Leviticus twenty-six, so the rejection of that truth in 1863 was a rejection of the Elijah message. At this point I am addressing the characteristic of Alpha and Omega that identifies the end with the beginning. The final test for ancient Israel was represented in the first test. Both tests represent fear that the heathen nations were more powerful than God. The tenth test being the same in principle was much more rebellious than the first test, for the history of the victory of God in the first test should have produced a settled confidence in the rebels. They manifested their rejection of God in spite of much more evidence of His power than they had at the Red Sea. Millerite Adventism by 1863 was already explaining why the great disappointment was a powerful work of God, but they still decided to pick a captain and return to Egypt and reject the message that Daniel calls the “oath” of Moses that had been represented by Elijah.

Wilýam Miller Adventizmiň başlangyjynyň Eliýasy bolupdy we onuň ilkinji açyşy Levililer ýigrimi altynjy bapdaky ýedi wagt hakyndady; şonuň üçin 1863-nji ýylda şol hakykaty ret etmek Eliýanyň habaryny ret etmekdi. Şu ýerde men ahyry başlangyç bilen deňdeşleşdirýän Alfa we Omega häsiýetine ýüzlenýärin. Gadymy Ysraýyl üçin iň soňky synag ilkinji synagda şekillendirilipdi. Iki synag hem butparaz halklaryň Hudaýdan has güýçlüdigine bolan gorkyny aňladýar. Onuň bilen birmeňzeş prinsipde bolan onunjy synag ilkinji synagdan has-da pitneçi bolupdy, çünki ilkinji synagdaky Hudaýyň ýeňşiniň taryhy pitneçileriň içinde berk ynamy döretmelidi. Olar Gyzyl deňizde eýe bolanlaryndan-da Onuň güýjüniň has köp subutnamalaryna garamazdan, Hudaýy ret edýändiklerini görkezdi. 1863-nji ýyla çenli Millerçi Adventizm eýýäm beýik lapykeçligiň Hudaýyň güýçli işi bolandygyny düşündirýärdi, ýöne muňa garamazdan olar özlerine bir serdar saýlap, Müsüre dolanmagy we Danyýeliň Musanyň “ant” diýip atlandyrýan, Eliýa tarapyndan şekillendirilip görkezilen habaryny ret etmegi karar etdiler.

Rather than taking the time to set forth the proofs of the validity of the seven times as a time prophecy, I intend to use some simple logic to prove its validity in another way. For the movement that began in 1798, the final test of 1863 would also represent the final test for the movement of the mighty angel of Revelation eighteen. Inspiration has been very clear what the last test is for both movements.

Ýedi döwrüň wagt pygamberligi hökmünde dogrulygynyň subutnamalaryny beýan etmek üçin wagt sarp etmegiň ýerine, men onuň dogrulygyny başga bir ýol bilen subut etmek üçin käbir ýönekeý mantygy ulanmakçy. Çünki 1798-nji ýylda başlanan hereket üçin 1863-nji ýylyň iň soňky synagy, Ylhamyň on sekizinji babyndaky güýçli perişdäniň hereketi üçin hem iň soňky synagy aňladar. Ylham iki hereket üçin-de iň soňky synagyň nämedigini örän açyk beýan etdi.

> “Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18).” Selected Messages, book 1, 48.

> “Şeýtan… hakykatdan daşlaşdyrmak üçin galp zady yzygiderli öňe sürýär. Şeýtanyň iň soňky aldawy, Hudaýyň Ruhunyň şaýatlygyny täsirsiz etmek bolar. ‘Ylham bolmadyk ýerde halk heläk bolar’ (Süleýmanyň pähimleri 29:18).” Saýlanan habarlary, 1-nji kitap, 48.

There is no honest way to take the writings of Ellen White and suggest that she did not fully endorse the seven times of Leviticus twenty-six. Sister White, as we have previously identified in these articles and is well documented in the series titled Habakkuk’s Tables directly informs us that God directed both the 1843 and 1850 charts. She directly teaches that those two tables were a fulfillment of Habakkuk chapter two. Both charts identify the seven times of Leviticus twenty-six as the center point of their respective graphical layout. In both charts the line of the seven times has the cross of Christ as the center of the prophetic line of the seven times.

Ellen Waýtyň ýazgylaryny alalym-da, onuň Lewiler kitaby ýigrimi altynjy bapdaky ýedi wagty doly goldamandygyny öňe sürmek üçin hiç bir halal ýol ýokdur. Waýt uýa, biz muny ozalky makalalarda görkezşimiz ýaly we «Habakkugyň tablisalary» atly toplumda hem giňden resminamalaşdyrylyşy ýaly, Hudaýyň hem 1843-nji ýylyň, hem-de 1850-nji ýylyň çyzgylaryna ýolbaşçylyk edendigini göni habar berýär. Ol şol iki tablitsanyň Habakkuk kitabynyň ikinji babynyň berjaý boluşydygyny gönüden-göni öwredýär. Iki çyzgy hem Lewiler kitaby ýigrimi altynjy bapdaky ýedi wagty öz degişli grafiki ýerleşişleriniň merkezi nokady hökmünde görkezýär. Iki çyzgyda-da ýedi wagtyň çyzygynyň merkezinde Mesihe degişli haç, ýagny ýedi wagtyň pygamberlik çyzygynyň merkezi hökmünde görkezilendir.

Along with her endorsements of Habakkuk’s two tables, she has recorded multiple times that we are to continue to present the message that was presented from 1840 through 1844, and every Adventist historian that addresses how the Millerites promoted the message they proclaimed, identifies that they employed the 1843 chart. Not only does she endorse the messages represented upon the charts, and counsel God’s people to continue to present the very same messages that were presented in that history, she also provides multiple passages where she warns that those messages would be attacked throughout the history of God’s remnant people. When she warns of those attacks, she repeatedly identifies that it is the work of God’s watchmen to defend those very truths.

Onuň Habakugyň iki tagtasyny goldamagy bilen birlikde, ol 1840-dan 1844-e çenli hödürlenen habary mundan beýläk hem hödürlemegimiz gerekdigini birnäçe gezek ýazga geçirdi; Milliritleriň wagyz eden habaryny nähili öňe sürendiklerini beýan edýän her bir Adwentist taryhçy bolsa, olaryň 1843-nji ýylyň çyzgysyny ulananlygyny görkezýär. Ol diňe bir çyzgylarda görkezilen habarlary goldamak we Hudaýyň halkyna şol taryhda hödürlenen hut şol bir habarlary mundan beýläk hem hödürlemegi maslahat bermek bilen çäklenmän, eýsem şol habarlaryň Hudaýyň galyndy halkynyň bütin taryhynyň dowamynda hüjüme sezewar ediljekdigi barada duýduryş berýän birnäçe parçalary hem berýär. Şeýle hüjümler barada duýduryş bereninde, ol gaýta-gaýta hut şol hakykatlary goramagyň Hudaýyň garawullarynyň işi bolandygyny nygtaýar.

If the charts are incorrect, then the messages they graphically represent are incorrect. If the message the Millerites proclaimed from 1840 through 1844 was incorrect, then Ellen White’s repeated identification that the Millerite message was the foundation is also incorrect. If those messages were incorrect her repeated commands to continue to present those very same truths is false counsel. If the message of the Millerites does not represent the foundations that were to be preserved and guarded from satanic attacks, then those counsels are also erroneous. To reach the conclusion that all these issues associated with the Elijah message of that history is erroneous, would clearly demonstrate that Ellen White was a false prophet.

Eger çyzgylar nädogry bolsa, onda olaryň grafiki taýdan beýan edýän habarlary hem nädogrydyr. Eger Millerçileriň 1840-njy ýyldan 1844-nji ýyla çenli wagyz eden habary nädogry bolan bolsa, onda Ellen Waýtyň Millerçi habarynyň binýat bolandygyny gaýtalap görkezmegi hem nädogrydyr. Eger şol habarlary nädogry bolan bolsa, onda onuň hut şol bir hakykatlary mundan beýläk hem hödürlemegi dowam etdirmek baradaky gaýtalanýan buýruklary ýalan geňeşdir. Eger Millerçileriň habary goralmaly we şeýtanyň hüjümlerinden aman saklanylmaly binýatlary aňlatmaýan bolsa, onda şol geňeşler hem ýalňyşdyr. Şol taryhyň Ylýas habary bilen baglanyşykly bu meseleleriň ählisiniň ýalňyşdygy diýen netijä gelmek, Ellen Waýtyň galp pygamber bolandygyny aç-açan görkezýär.

Modern Adventism still teaches at their Revelation Seminars that the remnant church would possess the Spirit of Prophecy, which is the testimony of Jesus, but they certainly don’t tell those who they are seeking to draw into church membership that they fully reject Ellen White’s endorsement and warnings connected with those early foundational truths and history. What does the following passage mean to you?

Häzirki Adwentizm henizem özleriniň Ylham Seminarlarynda galyndy ybadathananyň Isanyň şaýatlygy bolan Pygamberlik Ruhuna eýe boljakdygyny öwredýär, emma olar ybadathana agzalygyna çekmäge synanyşýan adamlaryna Ellen Waýtyň şol irki düýpli hakykatlar we taryh bilen baglanyşykly goldawyny hem-de duýduryşlaryny doly ret edýändiklerini elbetde aýtmaýarlar. Aşakdaky bölek size nämäni aňladýar?

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> “Geljek üçin gorkara zadymyz ýokdur, diňe Rebbiň bizi nähili ýol görkezendigini hem-de geçen taryhymyzda Onuň öwredişini unutsak, şondan gorkmalydyrys.” Life Sketches, 196.

In 1863, the Millerite movement reached a conclusion and registered as a legal entity with the government that would ultimately form an image to the papacy, which by Ellen White’s definition is the combination of the church with the state.

1863-nji ýylda Millerit hereketi öz netijesine ýetdi we hökümet bilen kanuny şahs hökmünde hasaba alyndy; bu hökümet ahyrsoňunda papalyga bir surat döreder, Ellen Uaýtyň kesgitlemesine görä bolsa, bu buthananyň döwlet bilen birleşmegidir.

> “In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the Papacy to regain in Protestant America the supremacy which she has lost in the Old World.” The Great Controversy, 573.

> “Birleşen Ştatlarda häzir dowam edýän hereketlerde, ýygnagyň edaralaryna we däp-dessurlaryna döwletiň goldawyny üpjün etmek ugrunda protestantlar papistleriň yzyna düşýärler. Mundan hem beter, olar Papalygyň Köne Dünýäde ýitiren agalygyny protestant Amerikada gaýtadan ele almagy üçin gapyny açýarlar.” Beýik Göreş, 573.

Under the premise that the legal association with the government was part of the necessity for organization, in a time when the youth of the nation were being drafted into the blood bath known as the Civil War, the movement of the Millerites ended. In 1863, both with a printed article and a new chart, the Seventh-day Adventist church rejected the prophecy of slavery which Daniel calls the oath of Moses. In 1850, the Lord had directed His people to make the second table of Habakkuk, and correct the error that He had held his hand over on the 1843 table. The chart ordered in 1850 fully accomplished its purpose, for Ellen White said that she saw “that God was in the publishment of the chart,” while also identifying that the 1850 chart was identified in Habakkuk chapter two.

Hökümet bilen hukuk taýdan birleşmegiň guramaçylyk zerurlygynyň bir bölegi bolandygy baradaky öňşert esasynda, milletiň ýaşlarynyň Graždançylyk urşy diýlip atlandyrylýan ganly gyrgyna mejbury harby gulluga alnyp barylýan döwründe Milleritleriň hereketi soňlandy. 1863-nji ýylda, hem çap edilen bir makala hem-de täze bir çyzgy arkaly, Ýedinji gün Adventist buthanasy Danieliň Musanyň kasamy diýip atlandyrýan gulçulyk baradaky pygamberligi ret etdi. 1850-nji ýylda Reb Öz halkyna Habakgugyň ikinji tablisýasyny taýýarlamagy we 1843-nji ýylyň tablisasynda Öz elini üstünde tutan ýalňyşlygyny düzetmegi görkezdi. 1850-nji ýylda tabşyrylan çyzgy öz maksadyny doly ýerine ýetirdi, çünki Ellen Waýt özüniň “Hudaýyň çyzgynyň neşir edilmeginde bardygyny” görendigini aýtdy, şol bir wagtda-da 1850-nji ýylyň çyzgysynyň Habakgugyň ikinji babynda görkezilýändigini hem belläp geçdi.

The purpose of the 1850 chart was the same as the 1843 chart. It was to be the evangelistic tool used to present the message of the third angel to a dying world. In 1863, that message was discarded. The testing process that is typified by the testing process that began at the Red Sea, began with the time prophecy identifying the sanctuary that was to be tread down in verse thirteen of Daniel eight, and the testing process ended with the time prophecy identifying the host that was to be tread down in verse thirteen of Daniel eight.

1850-nji ýylyň çyzgysynyň maksady 1843-nji ýylyň çyzgysynyňky bilen birdi. Ol, heläkçilikli dünýä üçünji perişdäniň habaryny hödürlemekde ulanylýan hoşhabarçylyk guraly bolmalydy. 1863-nji ýylda şol habar ret edildi. Gyzyl deňziň ýanynda başlanan synag işine nusga bolan synag işi, Danieliň sekizinji bap, on üçünji aýatdaky basylyp geçilmeli mukaddes ýeri kesgitleýän wagt pygamberligi bilen başlandy we synag işi Danieliň sekizinji bap, on üçünji aýatdaky basylyp geçilmeli goşuny kesgitleýän wagt pygamberligi bilen tamamlandy.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Soň men bir mukaddesiň gepleýändigini eşitdim, gepleýän şol belli mukaddese başga bir mukaddes şeýle diýdi: Gündelik gurbanlyk, harabaçylyga getirýän ýazyk we mukaddes ýeriň-de, goşunyň-da aýak astyna salynmagy baradaky görnüş näçe wagta çenli dowam eder? Ol maňa şeýle diýdi: Iki müň üç ýüz güne çenli; ondan soň mukaddes ýer tämizlener. Daniel 8:13, 14.

The testing process that began on October 22, 1844, has the signature of Alpha and Omega. The beginning of that testing process was a time prophecy that represented the sanctuary that was to be trampled down. It was a prophecy that produced great light when fulfilled. The testing process that ended in 1863, has the signature of Alpha and Omega. The ending of that testing process was a time prophecy that represented the host that was to be trampled down. It was a prophecy that was designed to produced great light when fulfilled. It was a time prophecy presented by the Elijah of that history, and when it was rejected and set aside, it produced great darkness.

1844-nji ýylyň 22-nji oktýabrynda başlanan synag prosesi Alfanyň we Omegananyň möhürini göterýär. Şol synag prosesiniň başlangyjy depelenip basylmaly mukaddes ýeri aňladan wagt pygamberligi boldy. Ol berjaý edilende beýik nur döreden pygamberlikdi. 1863-nji ýylda tamamlanan synag prosesi hem Alfanyň we Omegananyň möhürini göterýär. Şol synag prosesiniň soňy depelenip basylmaly goşuny aňladan wagt pygamberligi boldy. Ol berjaý edilende beýik nur döretmek üçin niýetlenen pygamberlikdi. Ol şol taryhyň Ylýasy tarapyndan hödürlenen wagt pygamberligi bolup, ret edilip bir gyra süýşürilende, beýik garaňkylyk döretdi.

> And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. John 3:19.

> Ine, höküm şudur: Nur dünýä geldi, ýöne adamlaryň işleri ýaman bolandygy üçin, olar nury däl-de, garaňkylygy söýdüler. Ýuhanna 3:19.

The logic that I intend to finish this article with is what I have already noted. Did God through Ellen White endorse the 1843 and 1850 charts?

Makalany şu pikir bilen jemlemek isleýärin; men muny eýýäm belläp geçdim. Hudaý Ellen Waýt arkaly 1843 we 1850-nji ýyllaryň çyzgylaryny makulladymy?

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> “Men 1843-nji ýylyň çyzgysynyň Rebbiň eli bilen ugrukdyrylandygyny, onuň üýtgedilmeli däldigini gördüm; sanlaryň bolsa Onuň isleýşi ýalydygyny; Onuň eliniň käbir sanlardaky bir ýalňyşy örtüp, gizläp durandygyny, şonuň üçin Onuň eli aýrylýança hiç kimiň ony görüp bilmändigini gördüm.” Early Writings, 74.

> “I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, number 13, 359; 1853.

> Men dogan Nikols doganyň taýýarlan çyzgysynyň neşir edilmeginde Hudaýyň bardygyny gördüm. Men Mukaddes Kitapda bu çyzgy barada pygamberlik bardygyny gördüm, we eger bu çyzgy Hudaýyň halky üçin niýetlenen bolsa, eger ol biri üçin ýeterlik bolsa, beýlekisi üçin hem şoldur; we eger biri has uly ölçegde täzeden çekilen täze çyzga mätäç bolan bolsa, hemmeler hem oňa edil şonça mätäçdir.” Manuscript Releases, number 13, 359; 1853.

Did God through Ellen White endorse the message the Millerites presented during the history of 1840 through 1844?

Hudaý Ellen Waýtyň üsti bilen 1840-dan 1844-e çenli döwürde Milleritleriň beýan eden habaryny makulladymy?

> “God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

> “Hudaý bize täze habary bermeýär. Biz 1843-nji we 1844-nji ýyllarda bizi beýleki ybadathanalardan çykaryp getiren habary wagyz etmelidiris.” Review and Herald, 1905-nji ýylyň 19-njy ýanwary.

> “God bids us give our time and strength to the work of preaching to the people the messages that stirred men and women in 1843 and 1844.” Manuscript Release, Number 760.

> “Hudaý bize wagtymyzy we güýjümizi 1843-nji we 1844-nji ýyllarda erkekleri we aýallary tolgundyran habarlary halka wagyz etmek işine bagyşlamagy buýurýar.” Manuscript Release, Number 760.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> 1840–1844-nji ýyllarda berlen ähli habarlar häzirki wagtda-da kuwwatly edilmelidir, çünki öz ugurlaryny ýitiren köp adamlar bar. Bu habarlar ähli ýygnaklara ýetirilmelidir.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> Mesih şeýle diýdi: “Gözleriňiz bagtlydyr, çünki olar görýär; gulaklaryňyz hem bagtlydyr, çünki olar eşidýär. Çünki size dogrusyny aýdýaryn, köp pygamberler we dogruçyl adamlar siziň görýän zatlaryňyzy görmek islediler, emma görmediler; siziň eşidýän zatlaryňyzy eşitmek islediler, emma eşitmediler” [Matta 13:16, 17]. 1843-nji we 1844-nji ýyllarda görülýän zatlary gören gözler bagtlydyr.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “Habar berildi. Şeýle hem bu habary gaýtadan yglan etmekde hiç hili gijikdirme bolmaly däldir, çünki döwrüň alamatlary ýerine ýetýär; jemleýji iş tamamlanmalydyr. Gysga wagtyň içinde beýik bir iş ýerine ýetiriler. Tiz wagtdan Hudaýyň bellemesi boýunça bir habar berler, ol güýçli bir gykylyga öwrüler. Şonda Daniýel öz paýyna düşen ýerde durup, öz şaýatlygyny berer.” Manuscript Releases, 21-nji jilt, 437.

> “The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed. The messages of the first, second, and third angels will in the future be proclaimed with a loud voice. They will be given with earnest determination and in the power of the Spirit.” Manuscript Releases, volume 15, 371.

> “1841, ‘42, ‘43 we ‘44-nji ýyllarda kabul eden hakykatlarymyz indi öwrenilmeli we yglan edilmelidir. Birinji, ikinji we üçünji perişdäniň habarlary geljekde güýçli ses bilen yglan ediler. Olar yhlasly tutanýerlilik bilen we Ruhuň güýjünde berler.” Manuscript Releases, 15-nji tom, 371.

> “We understand the present feebleness and smallness of the work. We have had an experience. In doing the work God has given us, we may go trustingly forward, assured that He will be our efficiency. He will be with us in 1906, as He was with us in 1841, 1842, 1843, and 1844.” Loma Linda Messages, 156.

> “Biz işiň häzirki gowşaklygyna we kiçiligine düşünýäris. Biz tejribe gazandyk. Hudaýyň bize beren işini ýerine ýetirýänimizde, Onuň biziň güýjümiz boljakdygyna ynamly bolup, ynam bilen öňe gidip bileris. Ol 1841-nji, 1842-nji, 1843-nji we 1844-nji ýyllarda biziň bilen bolşy ýaly, 1906-njy ýylda-da biziň bilen bolar.” Loma Linda Messages, 156.

> “Those who stand as teachers and leaders in our institutions are to be sound in the faith and in the principles of the third angel’s message. God wants His people to know that we have the message as He gave it to us in 1843 and 1844.” General Conference Bulletin, April 1, 1903.

> “Biziň edaralarymyzda mugallym we ýolbaşçy hökmünde durýanlar imanda hem-de üçünji perişdäniň habarynyň ýörelgelerinde berk bolmalydyrlar. Hudaý Öz halkynyň 1843 we 1844-nji ýyllarda Ony bize nähili berse, şol habaryň biziň elimizdedigini bilmegini isleýär.” General Conference Bulletin, April 1, 1903.

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

> “Duýduryş geldi: 1842, 1843 we 1844-nji ýyllardaky habaryň gelşinden bäri üstünde bina edip gelýän imanymyzyň düýbüni sarsdyrjak hiç bir zada ýol berilmeli däldir. Men bu habaryň içindedim, şondan bäri bolsa Hudaýyň bize beren nuruna wepaly bolup, dünýäniň öňünde durup gelýärin. Biz günsaýyn çyn ýürekden doga edip, nur gözläp, Rebbe ýüz tutanymyzda aýaklarymyzyň goýlan binýadyny terk etmegi niýet etmeýäris. Siz meniň Hudaýyň maňa beren nurundan ýüz öwrüp biljekdigimi öýdýäňizmi? Ol Ebedi Gaýa ýaly bolmalydyr. Ol maňa berlen gününden bäri maňa ýol görkezýär.” Review and Herald, April 14, 1903.

Did God through Ellen White warn His people to defend against attacks that would undermine the truths of the Millerite history?

Hudaý Ellen Waýt arkaly Öz halkyna Milleritleriň taryhynyň hakykatlaryny pese gaçyrjak hüjümlere garşy goranmaga duýduryş berdimi?

> “The great waymarks of truth, showing us our bearings in prophetic history, are to be carefully guarded, lest they be torn down, and replaced with theories that would bring confusion rather than genuine light.” Selected Messages, book 2, 101, 102.

> “Hakykatyň uly ýol görkezijileri, pygamberlik taryhynda bize ugrumyzy görkezýän hakykatlar, üns bilen goralmalydyr, olar ýykylyp, olaryň ýerine hakyky ýagtylykdan däl-de, tersine, bulaşyklyk getirjek nazaryýetler goýulmazlygy üçin.” Selected Messages, 2-nji kitap, 101, 102.

> “Today Satan is seeking opportunities to tear down the waymarks of truth,—the monuments that have been raised up along the way; and we need the experience of the aged workers who have built their house upon the solid rock, who through evil report as well as good report have been steadfast to the truth.” Gospel Workers, 104.

> “Şu gün Şeýtan hakykatyň ýol belgilerini—ýoluň ugrunda dikeldilen ýadygärlikleri—ýykyp aýyrmaga mümkinçilikler gözleýär; we biz öýüni berk gaýanyň üstünde guran, erbet habar bilen hem, gowy habar bilen hem ýüzbe-ýüz bolanlarynda hakykata sarsmaz wepaly bolup galan garry işgärleriň tejribesine mätäçdiris.” Gospel Workers, 104.

> “God never leaves the world without men who can discern between good and evil, righteousness and unrighteousness. God has men whom he has appointed to stand in the forefront of the battle in times of emergency. In a crisis, he will raise up men as he did in ancient times. Young men will be bidden to link up with the aged standard-bearers, that they may be strengthened and taught by the experience of these faithful ones, who have passed through so many conflicts, and to whom, through the testimonies of his Spirit, God has so often spoken, pointing out the right way and condemning the wrong way. When perils arise, which try the faith of God’s people, these pioneer workers are to recount the experiences of the past, when just such crises came, when the truth was questioned, when strange sentiments, proceeding not from God, were brought in.

> “Hudaý dünýäni hiç haçan ýagşy bilen ýamany, dogrulyk bilen dogruçylsyzlygy saýgaryp bilýän adamlarsyz goýmaýar. Hudaýyň, howsalaly pursatlarda söweşiň öň hatarynda durmak üçin bellän adamlary bardyr. Ol, gadymy döwürlerde edişi ýaly, krizis wagtynda adamlary ýüze çykarar. Ýaş ýigitlere ýaşuly baýdak göterijilere goşulmak tabşyrylar; olar şeýlelik bilen köp çaknyşyklardan geçen, we Hudaýyň Öz Ruhunyň şaýatlyklary arkaly köp gezek sözlän, dogry ýoly görkezibem, nädogry ýoly ýazgarmagyň üstünden geçen bu wepaly adamlaryň tejribesi bilen berkidilsinler we öwredilsinler. Hudaý halkynyň imanyny synaýan howplar ýüze çykanda, bu öňdebaryjy işgärler hut şeýle krizisleriň öň hem ýüze çykandygyny, hakykatyň sorag astyna alnandygyny, Hudaýdan gelmedik geň garaýyşlaryň aralaşdyrylandygyny görkezýän geçmişdäki tejribeleri ýatlatmalydyrlar.”

> “The experience of those aged workers is needed now; for Satan is watching every opportunity to make of no account the old waymarks,—the monuments that have been raised up along the way.” Review and Herald, November 19, 1903.

> Indi şol ýaşuly işgärleriň tejribesi zerurdyr; çünki Şeýtan köne ýol belliklerini, ýagny ýol ugrundaky dikeldilen ýadygärlikleri hiç zada döndürmek üçin her bir mümkinçilikden peýdalanmaga garap dur. Review and Herald, 1903-nji ýylyň 19-njy noýabry.

In 1863 the Millerite movement ended by rejecting the first truth the Elijah of that history had been led to understand. Its final test was based upon the two verses in Daniel eight that identify the trampling down of the sanctuary and the host. The light of the sanctuary was opened at the first of ten tests and darkness was brought upon the host at the last of ten tests.

1863-nji ýylda şol taryhyň Ylýasy düşünmäge alnyp barylan ilkinji hakykaty ret etmek bilen Millerçi hereket tamamlandy. Onuň ahyrky synagy, ybadathananyň we goşunyň depelenmegini kesgitleýän Daniel sekiziň iki aýatyna esaslanýardy. Ybadathana baradaky yşyk on synagyň birinjisinde açyldy, garaňkylyk bolsa goşunyň üstüne on synagyň ahyrynjysynda getirildi.

> “One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.

> Bir zat anykdyr: Şeýtanyň baýdagy astynda ýer alýan Ýedinji günüň Adventistleri ilki bilen Hudaýyň Ruhunyň Şaýatlyklarynda beýan edilen duýduryşlara we ýazgarmalara bolan imanlaryny taşlarlar.

> “The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.

> Has uly bagyşlanmaga we has mukaddes gulluga çagyryş edilýär we edilmegini dowam etdirer. Häzir Şeýtanyň tekliplerini dillendirýänleriň käbiri özlerine geler. Jogapkärli möhüm ynamly wezipelerde duran, ýöne şu döwür üçin hakykata düşünmeýänler bar. Olara bu habar berilmelidir. Eger ony kabul etseler, Mesih olary kabul eder we olary Özi bilen bilelikde zähmet çekijiler eder. Emma olar bu habary eşitmekden ýüz öwürseler, onda olar Garaňkylygyň Şazadasynyň gara baýdagy astynda öz orunlaryny alarlar.

> “I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.

> Maňa şeýle diýmek tabşyryldy: şu döwür üçin gymmatly hakykat adam aňlaryna barha has aýdyň açylýar. Aýratyn bir manyda erkekler we aýallar Mesihiň teninden iýip, Onuň ganyndan içmelidirler. Düşünjäniň ösüşi bolar, çünki hakykat yzygiderli giňelmäge ukyplydyr. Hakykatyň ylahy başlangyç berijisi Ony tanamaga dowam edýänler bilen has ýakyn we barha has ýakyn gatnaşyga girer. Hudaýyň halky Onuň Sözüni gökden inýän çörek hökmünde kabul edenlerinde, Onuň çykyşlarynyň daň ýaly taýýarlanandygyny bilerler. Olar iýmit iýlen wagty bedeniň beden güýjüni alşy ýaly, ruhy güýç alarlar.

> “We do not half understand the Lord’s plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.

> Biz Rebbiň ysraýyl halkyny Müsür gulçulygyndan çykaryp, olary çölüň içinden geçirip, Kengana getirmekdäki maksadyna doly düşünemzok.

> “As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people.” Spalding and Magan, 305, 306.

> Hoş Habaryň şöhle saçýan ylahy nurlaryny ýygnap barýarkak, ýehudy düzgüni barada has aýdyň düşünje alarys hem-de onuň möhüm hakykatlaryna has çuň minnetdarlyk duýarys. Hakykaty öwrenişimiz heniz doly tamamlanan däldir. Biz ýagtylygyň diňe birnäçe şöhlelerini ýygnadyk. Söze her gün yzygiderli okuwçy bolmadyklar ýehudy düzgüniniň meselelerini çözüp bilmezler. Olar ybadathana gullugy arkaly öwredilen hakykatlara düşünmezler. Hudaýyň işi Onuň beýik meýilnamasyna dünýäwi düşünje sebäpli bökdelýär. Geljekki ýaşaýyş Mesihiň bulut sütünine bürenip, Öz halkyna beren kanunlarynyň manysyny açyp görkezer». Spalding and Magan, 305, 306.

We will continue our consideration of the symbolism of Elijah in connection with 1863 in the next article.

Biz indiki makalada 1863 ýyl bilen baglanyşykly Ylýasyň nyşanly manysyna garamagymyzy dowam etdireris.

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