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# Laodicea - Number Four

Laodikiýa — Dörtünji San

Overlapping Histories

Gabat gelýän taryhlar

Author

Jeff Pippenger

Published

September 1, 2023

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The aspect which I pointed out that Stephen Haskell probably did not see, though he upheld by his recognition of the truths which bring to light this fact, is that in the history at the end of ancient Israel, you simultaneously find the beginning of modern Israel overlapping the same historical period. When Christ was confirming the covenant with many for one week (twenty-five hundred and twenty days), ancient Israel was living out the experience of Laodicea, on the verge of being spewed out of the mouth of the Lord. Simultaneously modern Israel was living out the experience of Ephesus. Laodicea of ancient Israel was being scattered and Ephesus of modern Israel was being gathered in the very same history.

Meniň görkezen tarapym, ýagny Stiwen Haskelliň muny, ähtimal, görmändigini, emma bu hakykaty aýan edýän hakykatlary ykrar etmegi arkaly muny goldandygyny aýtsam, şudur: gadymy Ysraýylyň ahyryndaky taryhda siz şol bir wagtyň özünde, şol bir taryhy döwrüň üstüne gabat gelip duran häzirki zaman Ysraýylynyň başlangyjyny hem tapýarsyňyz. Mesih köp adamlar bilen bir hepde üçin ähti tassyklaýarka (iki müň bäş ýüz ýigrimi gün), gadymy Ysraýyl Laodikeýanyň tejribesini başdan geçirýärdi, Rebbiň agzyndan tüýkürilip çykarylmagyň bosagasynda durýardy. Şol bir wagtyň özünde häzirki zaman Ysraýyly Efesiň tejribesini başdan geçirýärdi. Gadymy Ysraýylyň Laodikeýasy dargadylýardy, häzirki zaman Ysraýylynyň Efesi bolsa hut şol bir taryhyň içinde ýygnalýardy.

And “yes” if you are wondering, I am aware that the week that Christ confirmed the covenant in fulfillment of Daniel chapter nine, which began at His baptism and ended with the stoning of Stephen was not a literal twenty-five hundred and twenty days, but prophetically it most definitely was, for prophetically a year equals three hundred and sixty days. Three hundred and sixty days multiplied by seven is twenty-five hundred and twenty days, and “the dead center” of that prophetic week is the cross. Prophetically Christ placed the cross, dead center of the prophetic period of twenty-five hundred and twenty days, thus showing that the “seven times” of Leviticus twenty-six is established and upheld by the cross of Christ. It is not an accident that when Sister White teaches, as she does that both of Habakkuk’s sacred tables; the 1843 and 1850 chart have the twenty-five hundred and twenty year prophecy in the very center of the chart, and both charts have the cross dead center of that illustration.

Şeýle-de, eger siz muny pikir edýän bolsaňyz, hawa, men Mesihiň Daniýel pygamberiň dokuzynjy babyndaky sözleriň ýerine ýetirilmegi hökmünde ähti tassyklan hepdesiniň, Onuň çokundyrylmagy bilen başlap, Stepanyň daşlanyp öldürilmegi bilen tamamlanan şol döwrüň göni manyda iki müň bäş ýüz ýigrimi gün bolmandygyny bilýärin; emma pygamberlik taýdan, gürrüňsiz, hut şeýle bolupdyr, çünki pygamberlik hasabyna görä bir ýyl üç ýüz altmyş güne deňdir. Üç ýüz altmyş günüň ýedi esse köpeldilmegi iki müň bäş ýüz ýigrimi güne deňdir, we şol pygamberlik hepdesiniň “takyk ortasy” haçdyr. Pygamberlik taýdan Mesih haçy iki müň bäş ýüz ýigrimi günlük pygamberlik döwrüniň takyk ortasyna ýerleşdirdi, şeýlelik bilen Lewiler 26-daky “ýedi wagt” Mesihiň haçy arkaly esaslandyrylýandygyny we tassyklanýandygyny görkezdi. Uýam Waýt, edişi ýaly, Habakkugyň mukaddes iki tablisasy-da — 1843-nji we 1850-nji ýyllaryň çyzgysy — iki müň bäş ýüz ýigrimi ýyllyk pygamberligi çyzgynyň edil ortasynda ýerleşdirýär diýip öwredende, we iki çyzgy hem şol şekillendirilişiň takyk merkezinde haçy görkezende, munuň tötänden däldigi aýdyňdyr.

> “The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.

> Mukaddes Kitap, adamlaryň bu ýaşaýyş ýa-da geljekki ýaşaýyş üçin taýýarlanan bolmaklary maksady bilen düşünmäge mätäç bolan ähli ýörelgeleri öz içine alýar. Şeýle hem bu ýörelgeler hemmeler tarapyndan düşünilip bilner. Onuň taglymatyna gadyr goýýan ruhy bolan hiç kim Mukaddes Kitapdan birje bölegi okap hem, ondan özüne peýdaly bir pikiri almazdan galmaz. Emma Mukaddes Kitabyň iň gymmatly taglymaty tötänden ýa-da üzlem-saplam okuw arkaly gazanylyp bilinmez. Onuň beýik hakykat ulgamy howlukmaç ýa-da biperwaý okyjy tarapyndan aňşarylýan görnüşde beýan edilmeýär. Onuň hazynalarynyň köpüsi ýüzleý gatlagyň has aşagynda ýatyr we olar diňe yhlasly gözleg hem-de üznüksiz tagalla arkaly ele salnyp bilner. Beýik bitewi toplumy emele getirýän hakykatlar “şu ýerden biraz, ol ýerden biraz” gözläp tapylmaly we ýygnalmalydyr. Işaýa 28:10.

> “When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.

> “Şeýle gözden geçirilip we bir ýere jemlenende, olaryň biri-birine kämil derejede laýyk gelýändigi görünýär. Her bir Injil beýlekilerine goşmaça bolup durýar, her bir pygamberlik başga biriniň düşündirişi, her bir hakykat bolsa başga bir hakykatyň ösüşidir. Ýahudy düzgün-tertibiniň görnüşleri hoş habar arkaly aýdyň edilýär. Hudaýyň Sözüindäki her bir ýörelgäniň öz orny, her bir hakykatyň bolsa öz ähmiýeti bardyr. We bu doly gurluş, niýetinde hem amala aşyrylyşynda-da, Öz Awtoru barada şaýatlyk edýär. Şeýle bir gurluşy Çäksiziň paýhasyndan başga hiç bir akyl ne göz öňüne getirip, ne-de şekillendirip biler.” Education, 123.

Along with the principle that each of the seven churches are repeated in Millerite history and also our history is another important principle early Adventism acknowledged. That principle demonstrates that “internal and external” prophetic lines of the same history is employed by the Holy Spirit to convey truth. Miller recognized this and directly taught it. He correctly taught that the seven seals of Revelation represent a parallel history to the churches, but in that parallel illustration the seals represent an external and the churches an internal truth of the identical history. Uriah Smith also addresses this principle and employs the words “internal” and “external” which seems to me to be the best way to express the two parallel lines.

Ýedi ýygnagyň her biriniň Millerit taryhynda, şeýle-de öz taryhymyzda gaýtalanýandygy baradaky ýörelge bilen bir hatarda, irki Adventizm tarapyndan ykrar edilen başga bir möhüm ýörelge hem bardyr. Şol ýörelge, şol bir taryhyň “içki we daşky” pygamberlik setirleriniň hakykaty beýan etmek üçin Mukaddes Ruh tarapyndan ulanylýandygyny görkezýär. Miller muny tanady we muny gönüden-göni öwretdi. Ol dogry ýagdaýda Ylhamyň ýedi möhüriniň ýygnaklara paralel bir taryhy aňladýandygyny, emma şol paralel şekillendirmede möhürleriň şol bir taryhyň daşky, ýygnaklaryň bolsa içki hakykatyny aňladýandygyny öwretdi. Uriah Smith hem bu ýörelgä ýüzlenýär we “içki” hem-de “daşky” sözlerini ulanýar; meniň pikirimçe, bu iki paralel setiri beýan etmegiň iň oňat ýoludyr.

> “The seals are introduced to our notice in the 4th, 5th, and 6th chapters of Revelation. The scenes presented under these seals are brought to view in Revelation 6, and the first verse of Revelation 8. They evidently cover events with which the church is connected from the opening of this dispensation to the coming of Christ.

> “Möhürler Vahiy’in 4., 5. ve 6. bölümlerinde dikkatimiza hödürlenýär. Bu möhürleriň astynda görkezilen sahnalar Vahiy 6-da we Vahiy 8-iň birinji aýatynda beýan edilýär. Olar aç-açan, bu döwriň başyndan Mesihiň gelişine çenli ybadathana bilen baglanyşykly wakalary öz içine alýar.

> “While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.

> “Ýedi ýygnak buthananyň içerki taryhyny beýan edýän bolsa, ýedi möhür onuň daşarky taryhynyň beýik wakalaryny göz öňüne getirýär.” Uriah Smith, The Biblical Institute, 253.

We will now begin our consideration of the seven churches. It is important to recognize that the first two churches and then again, the third and fourth church have a “cause and effect” relationship that demands that they be considered together. Smyrna is the church that represents those that are persecuted by Rome, and Ephesus was the church that carried the gospel to the entire world.

Indi biz ýedi ýygnagy gözden geçirmegimize başlarys. Ilkinji iki ýygnagyň, şeýle hem üçünji we dördünji ýygnagyň özara bilelikde seredilmegini talap edýän “sebäp we netije” gatnaşyklarynyň bardygyny ykrar etmek möhümdir. Smyrna Rim tarapyndan yzarlanýanlary aňladýan ýygnakdyr, Efes bolsa Hoş Habary tutuş dünýä alyp giden ýygnakdyr.

> “It was in Antioch that the disciples were first called Christians. The name was given them because Christ was the main theme of their preaching, their teaching, and their conversation. Continually they were recounting the incidents that had occurred during the days of His earthly ministry, when His disciples were blessed with His personal presence. Untiringly they dwelt upon His teachings and His miracles of healing. With quivering lips and tearful eyes they spoke of His agony in the garden, His betrayal, trial, and execution, the forbearance and humility with which He had endured the contumely and torture imposed upon Him by His enemies, and the Godlike pity with which He had prayed for those who persecuted Him. His resurrection and ascension, and His work in heaven as the Mediator for fallen man, were topics on which they rejoiced to dwell. Well might the heathen call them Christians, since they preached Christ and addressed their prayers to God through Him.

> “Şägirtlere ilkinji gezek Antiýohiada mesihçiler diýip at goýuldy. Bu at olara berildi, çünki olaryň wagyzynyň, taglymynyň we söhbetleriniň baş temasy Mesihdi. Olar yzygiderli ýagdaýda Onuň ýer ýüzündäki gullugynyň günlerinde bolup geçen wakalary ýatlaýardylar; şol günlerde Onuň şägirtleri Onuň şahsy huzury bilen bereketlenipdiler. Olar Onuň taglymlary we şypa beriji gudratlary barada ýadamazdan söz açýardylar. Titrek dodaklar we ýaşly gözler bilen Olar Onuň bagdaky jebir-jepasy, dönüklik edilşi, sud edilişi we jezalandyrylyşy, duşmanlarynyň Oňa eden masgaraçylygyna we azaplaryna nähili sabyr we pesgöwünlilik bilen çydandygy, hem-de Özüni yzarlayanlar üçin nähili Hudaýa mahsus rehimdarlyk bilen doga edendigi barada gürrüň berýärdiler. Onuň direlişi we göge göterilişi, hem-de ýykylyp günä eden adam üçin Araçy hökmünde gökdäki işi olaryň şatlyk bilen gürrüň etmegi gowy görýän mowzuklarydy. Butparazlaryň olary mesihçiler diýip atlandyrmagy ýerlikliydi, çünki olar Mesihi wagyz edýärdiler we doga-dileglerini Hudaýa Onuň üsti bilen ýetirýärdiler.

> “It was God who gave to them the name of Christian. This is a royal name, given to all who join themselves to Christ. It was of this name that James wrote later, ‘Do not rich men oppress you, and draw you before the judgment seats? Do not they blaspheme that worthy name by the which ye are called?’ James 2:6, 7. And Peter declared, ‘If any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.’ ‘If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you.’ 1 Peter 4:16, 14.” Acts of the Apostles, 157.

> “Olaryň Hristian diýen ady almagy Hudaýdandy. Bu patyşalyk addyr, Mesihe özüni birikdirenleriň hemmesine berlen atdyr. Ýakup soňra hut şu ad hakynda şeýle ýazdy: ‘Baýlar sizi ezmeýärlermi we höküm kürsüleriniň öňüne süýräp alyp barmaýarlarmy? Siziň çagyrylýan şol hormatly adyňyza dil ýetirýän hem olar dälmi?’ Ýakup 2:6, 7. Petrus hem şeýle yglan etdi: ‘Eger biri Hristian hökmünde ejir çekýän bolsa, goý ol utanmasyn; gaýtam, şu babatda Hudaýy şöhratlandyrsın.’ ‘Eger siz Mesihe degişli ad sebäpli masgaralansaňyz, bagtlysyňyz; çünki şöhratyň we Hudaýyň Ruhy siziň üstüňizde mesgen tutýandyr.’ 1 Petrus 4:16, 14.” Resullaryň Işleri, 157.

The Ephesus church represented the early church that lived “godly in Christ Jesus” which is a “cause” that always produces an “effect.”

Efes ýygnagy hemişe bir “netijäni” emele getirýän bir “sebäp” bolan, “Mesih Isada takwalyk bilen” ýaşan irki ýygnagy aňladýardy.

> Yea, and all that will live godly in Christ Jesus shall suffer persecution. 2 Timothy 3:12.

> Hawa, Mesi Isa arkaly takwalyk bilen ýaşamak isleýänleriň hemmesi yzarlanma çeker. 2 Timoteos 3:12.

The godliness of the Ephesian church brought about the persecution represented by the church of Smyrna. The two churches represent a cause and an effect relationship, and the effect demands to be preceded by a cause. The persecution of the Sunday law crisis is instigated by a manifestation of what Sister White calls “primitive godliness.” A godliness that has been illustrated in past, or primitive histories.

Efes ybadathanasynyň takwalygy Smirna ybadathanasy arkaly şekillendirilen yzarlamany ýüze çykardy. Bu iki ybadathana sebäp bilen netije arasyndaky gatnaşygy aňladýar, we netije özünden öň sebäbiň bolmagyny talap edýär. Ýekşenbe kanuny krizisiniň yzarlanmasy uýamyz Waýtyň “ilkibaşdaky takwalyk” diýip atlandyrýan zadyň ýüze çykarylmagy bilen tutaşdyrylýar. Bu, geçmişdäki ýa-da ilkibaşdaky taryhlarda şekillendirilip görkezilen bir takwalykdyr.

> “Notwithstanding the widespread declension of faith and piety, there are true followers of Christ in these churches. Before the final visitation of God’s judgments upon the earth there will be among the people of the Lord such a revival of primitive godliness as has not been witnessed since apostolic times. The Spirit and power of God will be poured out upon His children. At that time many will separate themselves from those churches in which the love of this world has supplanted love for God and His word. Many, both of ministers and people, will gladly accept those great truths which God has caused to be proclaimed at this time to prepare a people for the Lord’s second coming. The enemy of souls desires to hinder this work; and before the time for such a movement shall come, he will endeavor to prevent it by introducing a counterfeit. In those churches which he can bring under his deceptive power he will make it appear that God’s special blessing is poured out; there will be manifest what is thought to be great religious interest. Multitudes will exult that God is working marvelously for them, when the work is that of another spirit. Under a religious guise, Satan will seek to extend his influence over the Christian world.” The Great Controversy, 464.

> “Imanyň we takwalygyň giňden pese gaçandygyna garamazdan, bu ybadathanalaryň içinde Mesihiň hakyky yzyna eýerijileri bar. Hudaýyň hökümleriniň ýer ýüzüne geljek soňky saparyndan öň Rebbiň halkynyň arasynda ilkinji döwrüň takwalygynyň şeýle bir janlanşy bolar welin, munuň mysaly resullaryň döwründen bäri görlen däldir. Hudaýyň Ruhy we güýji Onuň çagalarynyň üstüne döküler. Şol wagt köpler, bu dünýäniň söýgüsi Hudaýa we Onuň Sözüne bolan söýginiň ornuny eýelän ybadathanalardan özlerini aýryp çykararlar. Köp adamlar, hyzmatkärlerdenem, halkdanam, Rebbe halky Onuň ikinji gezek gelmegine taýýarlamak üçin Hudaýyň şu döwürde wagyz etdiren şol beýik hakykatlaryny şatlyk bilen kabul ederler. Janlaryň duşmany bu işi böwetlemegi isleýär; şeýle bir hereketiň wagty gelmezden öň, ol galp meňzeşini girizmek arkaly muny öňüni almaga çalşar. Özüniň aldawly güýjüne tabyn edip bilýän ybadathanalarynda, Hudaýyň aýratyn nygmatynyň olaryň üstüne dökülen ýaly görünmegini üpjün eder; uly dini gyzyklanmanyň bardygy hasap edilýän zat aç-açan görünip durar. Köpçülik Hudaýyň olar üçin ajaýyp işler edýändigine begenç bilen guwanar, emma bu iş başga bir ruhuň işidir. Dini keşp astynda Şeýtan öz täsirini hristian dünýäsiniň üstünde giňeltmäge synanyşar.” Beýik dawala, 464.

The Midnight Cry of the “last days” is the revival of “primitive godliness” identified in the passage. It’s a revival that occurs in a movement, not a church. The history Sister White employs to describe the revival is the history of “apostolic times,” which is represented by the church of Ephesus. That revival will produce “persecution.”

“soňky günleriň” Gijeki Çagyryşy bu parçagda görkezilen “ilkibadaky takwalylygyň” gaýtadan janlanmagydyr. Ol bir ybadathana däl-de, bir hereketiň içinde ýüze çykýan janlanmadyr. Uýam Waýtyň bu janlanmany suratlandyrmak üçin ulanýan taryhy “resullaryň döwrüniň” taryhydyr; bu bolsa Efes ýygnagy arkaly şekillendirilýär. Şol janlanma “yzarlanma” döreder.

> “Many will be imprisoned, many will flee for their lives from cities and towns, and many will be martyrs for Christ’s sake in standing in defense of the truth.” Selected Messages, book 3, 397.

> “Köpler türmä basylar, köpler şäherlerden we obalardan janlaryny halas etmek üçin gaçarlar, hem-de hakykaty gorap durandyklary sebäpli, köpler Mesihiň hatyrasyna şehit bolarlar.” Saýlanan Habarlary, 3-nji kitap, 397.

The “life of Christ on earth” in the next passage represents the beginning of the church of Ephesus, but it also typifies the history of Laodicean Adventism at the end of the world.

Indiki parçada «Mesihiň ýerdäki ömri» Efes ýygnagynyň başlangyjyny aňladýar, emma şol bir wagtyň özünde ol dünýäniň ahyryndaky Laodikiýa Adventizminiň taryhyny hem nusgalaýar.

> “‘Judgment is turned away backward, and justice standeth afar off; for truth is fallen in the street, and equity cannot enter. Yea, truth faileth; and he that departeth from evil maketh himself a prey.’ Isaiah 59:14, 15. This was fulfilled in the life of Christ on earth. He was loyal to God’s commandments, setting aside the human traditions and requirements which had been exalted in their place. Because of this He was hated and persecuted. This history is repeated.” Christ’s Object Lessons, 170.

> “‘Höküm yza gaýdaryldy, adalat bolsa uzakda durýar; çünki hakykat köçede ýykyldy, dogrulyk bolsa içeri girip bilmeýär. Hawa, hakykat ýok boldy; ýamandan ýüz öwren adam bolsa özüni olja edýär.’ Işaýa 59:14, 15. Bu Mesihiň ýer ýüzündäki durmuşynda ýerine ýetdi. Ol Hudaýyň tabşyryklaryna wepaly bolup, olaryň ýerine beýgeldilen ynsan däp-dessurlaryny we talaplaryny bir gyra goýdy. Şonuň üçin Ol ýigrenildi we yzarlandy. Bu taryh gaýtalanýar.” Christ’s Object Lessons, 170.

The experience represented by Ephesus takes place simultaneously to the experience of Laodicea. The quibbling Jews were the Laodiceans of ancient Israel and Christ and His disciples were Ephesians of modern Israel. John the Baptist introduced the church of Ephesus, and he represents the church in the “last days” which is opposed by Laodiceans, who call themselves Jews, but they are not.

Efes arkaly şekillendirilýän tejribe Laodikýanyň tejribesi bilen bir wagtda bolup geçýär. Jedelçi ýewreýler gadymy Ysraýylyň Laodikýalylarydy, Mesih bilen Onuň şägirtleri bolsa häzirki Ysraýylyň Efeslileridi. Çümdüriji Ýahýa Efes ýygnagyny tanatdy, we ol “ahyry günlerde” özlerini ýewreý diýip atlandyrýan, emma beýle däl Laodikýalylar tarapyndan garşylanýan ýygnagy aňladýar.

> “The work of John the Baptist, and the work of those who in the last days go forth in the spirit and power of Elijah to arouse the people from their apathy, are in many respects the same. His work is a type of the work that must be done in this age. Christ is to come the second time to judge the world in righteousness. The messengers of God who bear the last message of warning to be given to the world, are to prepare the way for Christ’s second advent, as John prepared the way for his first advent. In this preparatory work, ‘every valley shall be exalted, and every mountain shall be made low; and the crooked shall be made straight, and the rough places plain’ for history is to be repeated, and once again ‘the glory of the Lord shall be revealed, and all flesh shall see it together; for the mouth of the Lord hath spoken it.’” Southern Watchman, March 21, 1905.

> Çökeriji Ýahýanyň işi we soňky günlerde halky biperwaýlygyndan oýarmak üçin Ylýasyň ruhy we güýji bilen öňe çykýanlaryň işi köp babatda birdir. Onuň işi bu döwürde ýerine ýetirilmeli işiň bir nusgasydyr. Mesih dünýäni adalat bilen höküm etmek üçin ikinji gezek gelmelidir. Dünýä berilmeli iň soňky duýduryş habaryny göterýän Hudaýyň ilçileri, Ýahýanyň Onuň ilkinji gelişi üçin ýoly taýýarlanşy ýaly, Mesihiň ikinji gelişi üçin ýoly taýýarlamalydyrlar. Bu taýýarlyk işinde, “her jülge beýgeldiler, her dag we her depä peseldiler; egriler göni ediler, büdür-südür ýerler tekizlener”, çünki taryh gaýtalanmalydyr, we ýene bir gezek “Rebbiň şöhraty aýan ediler, we ony ähli ten birlikde görer; çünki muny Rebbiň agzy aýtdy.” Southern Watchman, 21-nji mart, 1905.

Ephesus is the “cause” and Smyrna is the “effect.” Pergamos and Thyatira also represent a cause-and-effect relationship. Pergamos is the church of compromise that corrupted Christianity by combining it with paganism. The Christian church fell when it accepted the premise that it was possible for the idolatry of paganism to co-exist within its borders. The emperor Constantine is the symbol of that compromising history, and his prophetic role was to produce the falling away of true Christianity in advance of the papacy being revealed.

Efes “sebäp”, Smirna bolsa “netije”dir. Pergamos bilen Tiýatira hem sebäp bilen netijäniň arabaglanyşygyny aňladýar. Pergamos ylalaşyga gidýän ybadathanadyr; ol Hristiançylygy butparazlyk bilen birleşdirip, ony zaýalady. Hristian ybadathanasy butparazlygyň buta çokunmasynyň onuň çäkleriniň içinde bilelikde ýaşap biljekdigi baradaky öňe sürmäni kabul eden mahaly ýykyldy. Imperator Konstantin şol ylalaşykly taryhyň nyşanydyr, we onuň pygamberlikdäki roly papalyk aýan edilmezinden öň hakyky Hristiançylygyň ýüz öwürmesiniň döremegine sebäp bolmakdy.

> Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming. 2 Thessalonians 2:3–8.

> Hiç kimse sizi hiçbir suretle aldatmasın; çünkü önce bir sapma gerçekleşmedikçe ve günah adamı, mahvoluş oğlu, açığa çıkmadıkça o gün gelmeyecektir. O, Tanrı diye anılan ya da tapınılan her şeye karşı duran ve kendini onların hepsinin üstüne yükselten kimsedir; öyle ki, kendisini Tanrı gibi göstererek Tanrı’nın tapınağında oturur. Ben daha sizinle birlikteyken bunları size söylediğimi hatırlamıyor musunuz? Şimdi de onun kendi vaktinde açığa çıkarılabilmesi için neyin engel olduğunu biliyorsunuz. Çünkü fesadın sırrı şimdiden işlemektedir; ancak şu anda engel olan kişi, ortadan kaldırılıncaya kadar engel olmaya devam edecektir. Ve o zaman o kötü olan açığa çıkarılacaktır; Rab onu ağzının soluğuyla yok edecek ve gelişinin parıltısıyla ortadan kaldıracaktır. 2 Selanikliler 2:3–8.

The Pergamos church was the “cause” and Thyatira was the “effect.” The prophet Daniel often presents the history of paganism giving way to papalism, and the falling away that preceded the establishment of the papacy that Paul identified is addressed in Daniel eleven.

Pergamos ýygnagy “sebäp” boldy, Týatira bolsa “netije” boldy. Daniýel pygamber köplenç butparazlygyň papalyga orun bermeginiň taryhyny we Pawlusyň kesgitlän, papalygyň döredilmeginden öň ýüze çykan imandan gaçmagy beýan edýär; bu ýagdaý Daniýeliň on birinji babynda ara alnyp maslahatlaşylýar.

> For the ships of Chittim shall come against him: therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:30–31.

> Çünki Kittim gämileri onuň garşysyna geler; şonuň üçin ol gaýgylanar, yza döner we mukaddes äht babatda gaharlanar; şeýle eder, hatda ýene dolanyp, mukaddes ähti terk edýänler bilen düşünişer. Goşunlar onuň tarapyndan durarlar, kuwwatly mukaddes ýeri haramlap goýarlar, gündelik gurbanlygy aýyrarlar we weýrançylyk getirýän ýigrenji zady ýerleşdirerler. Daniýel 11:30–31.

The church of compromise that fell away before the papal power was revealed into history is represented by Daniel as “them that” forsook “the holy covenant.” After they forsook the covenant, then the papacy, represented by Daniel as the “abomination that maketh desolate,” was placed upon the throne of the earth. Sister White identifies the last six verses of Daniel eleven when she states, the “prophecy in the eleventh of Daniel has nearly reached its complete fulfillment.” The last six verses are the final fulfillment of Daniel eleven, and she teaches that the history represented by those final verses was typified by Daniel 11:30–36, which identifies the historical “cause and effect” represented by Pergamos and Thyatira.

Taryha papalyk häkimiýetiň taryhyň sahnasyna aýan edilmezinden öň ýüz öwren ylalaşyga giden ybadathana, Daniel tarapyndan “mukaddes ähti” terk edenler hökmünde görkezilýär. Olar ähti terk edenlerinden soň, Daniel tarapyndan “weýrançylyk getirýän nejis zat” hökmünde görkezilen papalyk ýer ýüzüniň tagtyna çykaryldy. Daniel on birinji bapynyň soňky alty aýatyny Sister White şeýle diýende kesgitleýär: “Danieliň on birinji bapyndaky pygamberlik diýen ýaly doly ýerine ýetmegine ýetdi.” Soňky alty aýat Daniel on birinji bapynyň ahyrky ýerine ýetmesidir, we ol şol ahyrky aýatlar bilen görkezilen taryhyň Daniel 11:30–36 tarapyndan öňden nusgalandyrylandygyny, şol aýatlaryň bolsa Pergamos bilen Týatira arkaly görkezilen taryhy “sebäp we netije” baglanyşygyny kesgitleýändigini öwredýär.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.

> “Bizde ýitirere wagt ýok. Bizi öňde agyr döwürler garaşýar. Dünýä uruş ruhy bilen tolgunýar. Tiz wagtdan pygamberliklerde aýdylan agyrçylyk sahnalary bolup geçer. Daniýeliň kitabyndaky on birinji bapdaky pygamberlik diýen ýaly doly ýerine ýetmegine ýetdi. Bu pygamberligiň ýerine ýetmeginde bolup geçen taryhy wakalaryň köpüsi gaýtadan gaýtalanar.

> “In the thirtieth verse a power is spoken of that ‘verses 30 through thirty-six quoted.’

> Otuzynjy aýatda şeýle bir güýç barada aýdylýar: “30-dan 36-njy aýata çenli aýatlar getirildi.”

> “Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.

> “Şu sözlerde beýan edilenlere meňzeş sahnalar bolup geçer.” Manuscript Releases, no. 13, 394.

The cause-and-effect relationship of Pergamos and Thyatira, as well as the cause-and-effect relationship of Ephesus and Smyrna are repeated in the “last days.” The Protestants of the United States will compromise with idolatry, as represented by Pergamos (the premier sign of idolatry is the worship of the sun), and when they fall away the way is prepared for the man of sin, to once again be prophetically revealed. While the falling away and placing of the papacy on the throne is repeated God will simultaneously be raising up a church typified by Ephesus to carry the message of Daniel and Revelation to the world and the persecution represented by Smyrna will be repeated.

Pergamos bilen Týatiraň arasyndaky sebäpli-netijeli gatnaşyk, şeýle hem Efes bilen Smirnanyň arasyndaky sebäpli-netijeli gatnaşyk “soňky günlerde” gaýtalanýar. Amerikanyň Birleşen Ştatlarynyň protestantlary, Pergamos arkaly şekillendirilişi ýaly, butparazlyk bilen ylalaşyga giderler (butparazlygyň iň baş alamaty güneşe sežde etmekdir), we olar imandan dänende, günäniň adamy gaýtadan pygamberlik taýdan aýan edilmegi üçin ýol taýýarlanar. Imandan dänmek hem-de papalygy täç tagtyna oturtmak gaýtalanyp durka, Hudaý şol bir wagtyň özünde dünýä Danyýel we Ylham kitabynyň habaryny ýetirmek üçin Efes arkaly nyşanlanan bir ybadathanany galdyrýar, we Smirna arkaly şekillendirilen yzarlama hem gaýtalanar.

I will address the last three churches after we consider the truth that the first four seals of Revelation are an external line of truth that runs parallel to the internal line of truth represented by the first four churches. As already noted, Uriah Smith states it this way:

Soňky üç ýygnaga, Ylhamyň ilkinji dört möhüriniň ilkinji dört ýygnak tarapyndan aňladylýan içerki hakykat çyzygyna ugurdaş gidýän daşarky hakykat çyzygydygy baradaky hakykata garanymyzdan soň ýüzlenerin. Öňden bellenilişi ýaly, Uriýa Smit muny şeýle beýan edýär:

> “While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.

> “Ýedi ýygnak ybadathananyň içki taryhyny beýan edýän bolsa, ýedi möhür onuň daşarky taryhynyň beýik wakalaryny göz öňüne getirýär.” Uriah Smith, The Biblical Institute, 253.

We have shown that the first four churches represent two “cause and effect” relationships that are repeated in the “last days.” Based upon the pioneers of Adventism, but more importantly upon the authority of God’s Word, those four internal histories of the church should have a parallel external history represented by the first four seals. The first and second seals echo the same characteristics of Ephesus and Smyrna, but use a white horse to represent the work of carrying Christianity to the world. It represents the external work of the church, and the second seal represents the blood bath of Smyrna with a red horse.

Biz ilkinji dört ýygnagyň “sebäp we netije” häsiýetli iki gatnaşygy aňladýandygyny we olaryň “ahyrky günlerde” gaýtalanýandygyny görkezdik. Adventizmiň öňdebaryjylaryna esaslanmak bilen, emma has hem möhümi, Hudaýyň Sözüniň ygtyýaryna görä, ýygnagyň şol dört içerki taryhy ilkinji dört möhür arkaly aňladylýan muňa laýyk daşarky taryha eýe bolmalydyr. Birinji we ikinji möhür Efes bilen Smyrnanyň şol bir aýratynlyklaryny gaýtadan ýaňlandyrýar, ýöne dünýäde hristiançylygy ýaýratmak işini aňlatmak üçin ak aty ulanýar. Bu ýygnagyň daşarky işini aňladýar, ikinji möhür bolsa gyzyl at arkaly Smyrnanyň ganly gyrgynçylygyny aňladýar.

> And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer. And when he had opened the second seal, I heard the second beast say, Come and see. And there went out another horse that was red: and power was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great sword. Revelation 6:1–4.

> Soňra Guzynyň möhürleriň birini açan wagtyny gördüm; we dört janly jandaryň biriniň göýä gürrüldiniň sesi kimin: «Gel-de gör» diýýänini eşitdim. Gördüm, ine, ak at; onuň üstünde oturanyň elinde ýaý bardy; oňa täç berildi; ol ýeňip çykýan we ýeňmek üçin öňe gitdi. Ol ikinji möhüri açanda, ikinji janly jandaryň: «Gel-de gör» diýýänini eşitdim. Şonda başga bir at, gyzyl at çykdy; onuň üstünde oturana ýer ýüzünden parahatçylygy aýyrmaga, adamlaryň biri-birini öldürmegine ygtyýar berildi; we oňa uly gylyç berildi. Ylham 6:1–4.

Zechariah contains a few passages that directly identify the four horses represented in the first four seals of Revelation. In one of those passages in chapter ten, Zechariah identifies that when the latter rain is poured out “the flock of Judah” which is God’s “house” will be turned into “his goodly horse in the battle.”

Zekerýanyň kitabynda Ylhamyň ilkinji dört möhürinde görkezilen dört aty gönüden-göni kesgitleýän birnäçe bölüm bar. Şol bölümleriň biri bolan onunjy bapda, Zekerýa ahyrky ýagşyň guýlan wagtynda Hudaýyň “öýi” bolan “Ýahudanyň sürüsiniň” “söweşdäki Onuň ajaýyp aty” ediljekdigini görkezýär.

> Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. For the idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore they went their way as a flock, they were troubled, because there was no shepherd. Mine anger was kindled against the shepherds, and I punished the goats: for the Lord of hosts hath visited his flock the house of Judah, and hath made them as his goodly horse in the battle. Zechariah 10:1–3.

> Soňky ýagyş döwründe Rebden ýagyş diläň; şonda Reb ýagty bulutlary ýarar we meýdandaky her kime ýagyş ýagdyryşlaryny berer. Çünki butlar biderek sözlediler, palçylar ýalan gördüler we galp düýşleri gürrüň berdiler; olar biderek teselli berýärler. Şonuň üçin olar sürü ýaly bolup öz ýoluna gitdiler; çopan bolmansoň, horluk çekdiler. Meniň gaharym çopanlara garşy alawlandy, men geçileri jezalandyrdym; çünki Hökmürowan Reb Öz sürüsi bolan Ýahuda öýüne seretdi we olary söweşdäki ajaýyp aty kimin etdi. Zekerýa 10:1–3.

Ellen White repeatedly identifies that the outpouring of the Holy Spirit at Pentecost typifies the latter rain that is now falling. The work done for the world at Pentecost is represented by the church of Ephesus, and Ephesus causes the persecution represented by Smyrna, which John represents as the “red horse” of the second seal. The first two seals run parallel to the first two churches and they illustrate the “last days,” when the latter rain is being poured out.

Ellen Uayt Pentikost gününde Mukaddes Ruhuñ dökülip berilmegini häzir ýagýan giçki ýagmyryñ nyşanydygyny gaýta-gaýta görkezýär. Pentikostda dünýä üçin edilen iş Efes ýygnagy tarapyndan şekillendirilýär, Efes bolsa Smirna tarapyndan şekillendirilen yzarlanyşy ýüze çykarýar; Ýahýa muny ikinji möhüriň “gyzyl aty” hökmünde görkezýär. Ilkinji iki möhür ilkinji iki ýygnak bilen ugurdaş gidýär we olar giçki ýagmyryň dökülip berilýän “ahyrky günlerini” şekillendirýär.

The Spirit of Prophecy also selects both the end of the third seal and beginning of the fourth seal thus tying them together (cause and effect), and in doing so she places the history represented as existing in her day and in the “last days.”

Pygamberlik Ruhu hem üçünji möhüriň ahyryny, hem-de dördünji möhüriň başlangyjyny saýlap görkezýär, şeýlelik bilen olary biri-birine baglaýar (sebäp we netije); şeýle etmek bilen-de, ol öz gününde we “ahyrky günlerde” bar bolan ýagdaýda görkezilen taryhy ýerleşdirýär.

> “The same spirit is seen today that is represented in Revelation 6:6–8. History is to be repeated. That which has been will be again.” Manuscript Releases, volume 9, 7.

> Şu gün hem Ylham 6:6–8-de şekillendirilen şol bir ruh görünýär. Taryh gaýtadan gaýtalanmalydyr. Öň bolup geçen zat ýene bolar.” Manuscript Releases, 9-njy tom, 7.

In Sister White’s personal history, (penned in 1898) the spirit of compromise that prepares the way for the papacy to once again be enthroned was already alive and well, for the falling away of Protestantism that began with the rejection of the first angel’s message in the spring of 1844, had already begun (in 1863) to encroach upon the horn of Protestant Adventism.

Uýam Uaytyň şahsy taryhynda (1898-nji ýylda ýazylan) papalygyň ýene bir gezek tagta çykarylmagyna ýol taýýarlaýan ylalaşyjylyk ruhy eýýäm barha güýçlenipdi; çünki 1844-nji ýylyň ýazynda birinji perişdäniň habarynyň ret edilmegi bilen başlan Protestantizmiň ýüz dönderişi eýýäm (1863-nji ýylda) Protestant Adventizmiň şahyna aralaşyp başlapdy.

The compromise of Pergamos is represented as a “pair” of balances in the third seal. Two balances of measuring represent a dishonest measurement. The third seal leads to the fourth seal, represented by a “pale horse” of “death,” thus representing the murder of millions by the papacy during the Dark Ages. “Hell” is what follows the pale horse of the papacy. The history of the third and fourth seals parallel the history of the churches of Pergamos and Thyatira. The compromise of Constantine was a progressive work; thus, the spirit of compromise was already active in Sister White’s personal history, just as it was in the time of Paul when he said the “mystery of iniquity does already work.” The falling away that precedes the papacy’s enthronement is always a progressive history, and that “history is to be repeated. That which has been will be again.”

Pergamonyň ylalaşygy üçünji möhürde “bir jübüt” tereziler hökmünde görkezilýär. Ölçemek üçin iki tereziniň bolmagy aldawly ölçegişi aňladýar. Üçünji möhür dördünji möhüre alyp barýar; ol “ölümiň” “solgun aty” bilen görkezilýär, şeýlelikde Garaňky asyrlarda papalyk tarapyndan millionlarça adamyň öldürilmegini aňladýar. Papalygyň solgun atynyň yzyndan gelýän zat “dowzahdyr”. Üçünji we dördünji möhürleriň taryhy Pergamon we Týatira ybadathanalarynyň taryhyna utgaşýar. Konstantiniň ylalaşygy yzygiderli öňe gidýän bir işdi; şonuň üçin ylalaşyk ruhy, Pawlusyň “kanunsyzlygyň syry eýýäm işläp dur” diýen döwründäki ýaly, White uýanyň şahsy taryhynda hem eýýäm işjeňdi. Papalygyň tagta çykmagyndan öň gelýän ýüz öwürme hemişe yzygiderli dowam edýän bir taryhdyr, we şol “taryh gaýtalanmalydyr. Bolan zat ýene bolar.”

> And I heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine. And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see. And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth. Revelation 6:6–8.

> Dört jandaryň arasynda bir sesiň şeýle diýýänini eşitdim: «Bir dinara bir ölçeg bugdaý, bir dinara üç ölçeg arpa; ýöne ýag bilen çakyra zeper ýetirme». Dördünji möhri açanda, dördünji jandaryň sesiniň: «Gel-de gör» diýýänini eşitdim. Seredip gördüm, ine, solgun bir at; onuň üstünde oturanyň ady Ölüm eken, onuň yzyna Dowzah eýerýärdi. Olara ýeriň dörtden bir böleginiň üstünden ygtyýar berildi: gylyç bilen, açlyk bilen, ölüm bilen we ýeriň ýabany haýwanlary bilen öldürmek üçin. Ylham 6:6–8.

James White identified another prophetic anomaly in the seven churches, and seven seals. He identifies a purposeful distinction between the first four churches and the last three churches, and then again, the same phenomenon in the first four seals and the last three seals.

Jeýms Waýt ýedi ýygnakda we ýedi möhürde ýene bir pygamberlike mahsus adatdan daşary aýratynlygy ýüze çykardy. Ol ilkinji dört ýygnak bilen soňky üç ýygnagyň arasynda bilkastlaýyn edilen tapawudy belleýär, soňra bolsa, şol bir hadysany ilkinji dört möhürde we soňky üç möhürde-de görkezýär.

> “We have now traced the churches, the seals, and the beasts, or living beings, as far as they will compare as covering the same periods of time. The seals are seven in number, the beasts but four. And it may be well here to notice, that at the opening of the first, second, third and fourth seals the first, second, third and fourth beasts are heard to say ‘Come and see;’ but when the fifth, sixth and seventh seals are opened, there is no such voice heard. Neither do the last three churches, and the last three seals, compare, as covering the same periods of time, as the first four churches, and the first four seals do. But, as we have shown, the churches, seals and beasts do agree, as covering the same periods of time for the space of nearly 1800 years, till we come down to a little more than half a century of the present time.” James White, Review and Herald, February 12, 1857.

> “Biz indi ybadathanalary, möhürleri we haýwanlary, ýagny diri jandarlary, şol bir döwürleri öz içine almak babatda biri-biri bilen gabat gelýän derejesine çenli yzarladyk. Möhürler sany boýunça ýedidir, emma haýwanlar diňe dört. Şeýle hem bu ýerde belläp geçmek ýerlikli bolar: birinji, ikinji, üçünji we dördünji möhür açylanda, birinji, ikinji, üçünji we dördünji haýwanlaryň: ‘Gel-de gör’ diýýändigi eşidilýär; ýöne bäşinji, altynjy we ýedinji möhürler açylanda, beýle ses eşidilmeýär. Şeýle-de soňky üç ybadathana bilen soňky üç möhür, wagt döwürlerini öz içine almak taýdan, ilkinji dört ybadathana bilen ilkinji dört möhüriň gabat gelişleri ýaly gabat gelmeýär. Emma, biziň görkezişimiz ýaly, ybadathanalar, möhürler we haýwanlar, häzirki zamandan biraz köp ýarym asyra çenli, takmynan 1800 ýylyň dowamynda şol bir wagt döwürlerini öz içine almak babatda biri-biri bilen sazlaşýar.” James White, Review and Herald, 1857-nji ýylyň 12-nji fewraly.

James White did not include the fact that the same pattern exists in the trumpets, but it does. The first four trumpets are trumpets, but the last three trumpets are three woes. The first four trumpets represent God’s judgment on pagan Rome for Constantine’s Sunday law in the year 321, and the three trumpet woes represent Islam. The first two trumpet woes were judgments against papal Rome for the Sunday law it enacted in 538, and the third trumpet woe is for the Sunday law crisis that is coming in the very near future.

Jeýms Uaýt şol bir nusganyň surnaýlarda-da bardygyny goşmandy, emma ol hakykatdan-da bar. Ilkinji dört surnaý surnaýlardyr, ýöne soňky üç surnaý üç hasratdyr. Ilkinji dört surnaý biziň eýýamymyzyň 321-nji ýylynda Konstantiniň ýekşenbe kanuny üçin butparaz Rime garşy Hudaýyň hökümine wekilçilik edýär, üç surnaý hasraty bolsa Yslamy aňladýar. Ilkinji iki surnaý hasraty 538-nji ýylda kabul eden ýekşenbe kanuny üçin papalyk Rime garşy hökümlerdi, üçünji surnaý hasraty bolsa örän ýakyn geljekde geljek ýekşenbe kanuny krizisi üçindir.

Joseph Bates employs the pioneer understanding of the last three churches as a singular symbol to describe three contemporary churches in the Millerite time period. All the emphasis in the passage was supplied by Bates.

Ýusup Beýts soňky üç ýygnaga degişli pioner düşünjesini Milleritler döwründäki häzirki zaman üç ýygnagyny beýan etmek üçin ýeke-täk bir nyşan hökmünde ulanýar. Parçadaky ähli nygtamalar Beýts tarapyndan berildi.

> “‘In all the land saith the Lord; TWO PARTS therein shall be cut off, and die; but the THIRD shall be left therein. God says he will bring the THIRD PART through the fire, and refine them. They shall call upon him, and he will hear them. He will say ‘IT IS MY PEOPLE; and they shall say the LORD IS MY GOD.’ First part, SARDIS, the nominal church or Babylon. Second part, Laodicea, the nominal Adventist. Third part, Philadelphia, the only true church of God on earth, for they are to be translated to the city of God. Revelation 3:12; Hebrews 12:22–24. In the name of Jesus, I exhort you again to flee from the Laodiceans, as from Sodom and Gomorrah. Their teachings are false and delusive; and lead to utter destruction. Death! DEATH!!* eternal DEATH!!! is on their track. Remember Lot’s wife.” Joseph Bates, Review and Herald, volume 1, November 1850.

> “‘Reb şeýle diýýär: bütin ýurtda onuň IKI BÖLEGI gyrlyp ýok ediler we öler; emma ÜÇÜNJI bölegi onda galar. Hudaý aýdýar: ol şol ÜÇÜNJI BÖLEGI otdan geçirer we olary saplar. Olar Oňa ýüz tutarlar, Ol hem olary eşider. Ol: “BU MENIŇ HALKYM” diýer; olar hem: “REB MENIŇ HUDAÝYMDYR” diýerler.’ Birinji bölüm — SARDIS, ady bar bolan ýygnak ýa-da Babil. Ikinji bölüm — Laodikiýa, ady bar bolan Adwentist. Üçünji bölüm — Filadelfiýa, ýer ýüzündäki Hudaýyň ýeke-täk hakyky ýygnagy, çünki olar Hudaýyň şäherine geçirilerler. Ylham 3:12; Ýewreýler 12:22–24. Isanyň adyndan, men sizi ýene-de Laodikiýalylardan, Sodom bilen Gomorraýdan gaçan ýaly, gaçmaga ündeýärin. Olaryň taglymatlary ýalan we aldawçydyr; hem-de doly heläklige eltýär. Ölüm! ÖLÜM!!* baky ÖLÜM!!! olaryň yzyna düşendir. Lutuň aýalyny ýadyňyzda saklaň.” Joseph Bates, Review and Herald, volume 1, November 1850.

In the Millerite history Sardis, was the church that had a name that claimed to be alive, but it was dead.

Milleritçilik taryhynda Sardis özüni diri diýip aýdýan ada eýe bolan, ýöne öli bolan ýygnakdy.

> And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Revelation 3:1.

> Sardisdäki ýygnagyň perişdesine ýaz: Hudaýyň ýedi Ruhuna we ýedi ýyldyzyna eýe bolan şeýle diýýär: Seniň işleriňi bilýärin; diri diýlip at çykarypsyň, emma ölüsüň. Ylham 3:1.

God’s people always have a name. The name during the history of Ephesus through Pergamos was Christian. The name during the papal rule was the church in the wilderness. The name from the introduction of the morning star, John Wycliffe was Protestant. At the time of the end in 1798, the Protestants had already begun their return to the Roman communion. All that was needed then was a test that would manifest the fact that in spite of their professed name, they were no longer the chosen church. In the spring of 1844, they reached the test that would manifest that they were no longer the church that carried Christ’s covenant name. The story of Elijah provides a very detailed second witness of this fact. When they manifested their true character, it was difficult for the Millerites to initially identify that the Protestants had demonstrated that they had become the daughters of Babylon. But the Millerites eventually did that very thing, and began to call souls out of those fallen churches in fulfillment of the second angel’s message. Then there was a testing process that would cause the Millerites to manifest their own characters. Were they Philadelphians or Laodiceans?

Hudaýyň halkynyň hemişe bir ady bolýar. Efesden Pergama çenli bolan taryhy döwürde şol at Hristian diýen atdy. Papalyk hökümdarlygy döwründe olaryň ady çöldäki ýygnakdy. Ertir ýyldyzynyň, ýagny Jon Uiklifiň girizilen döwründen başlap olaryň ady Protestantdy. Ahyrzamanyň wagtynda, 1798-nji ýylda, protestantlar eýýäm Rim bilen birleşmäge gaýdyp barmaga başlapdylar. Şonda zerur bolan zat, olaryň ykrar edýän adyna garamazdan, indi saýlanan ýygnak däldiklerini aýan etjek bir synagdy. 1844-nji ýylyň ýazynda olar özüniň Mesihiň äht adyny göterýän ýygnak däldigini aýan etjek synaga geldiler. Ylýas hakyndaky kyssa bu hakykatyň örän jikme-jik ikinji şaýady bolup durýar. Olar özleriniň hakyky häsiýetini aýan edenlerinde, Milleritler üçin ilkibaşda protestantlaryň Wawilonyň gyzlaryna öwrülendigini görkezip goýandyklaryny tanamak kyn boldy. Emma Milleritler ahyrsoňy hut şol zady etdiler-de, ikinji perişdäniň habarynyň ýerine ýetmeginde şol gaçan ýygnaklaryň içinden janlary çykarmaga başladylar. Soňra Milleritleriň hem öz häsiýetlerini aýan etmegine sebäp boljak bir synag prosesi boldy. Olar Filadelfiýalylarmydy ýa-da Laodikieýalylar?

The Philadelphians followed Christ into the Most Holy Place and those Millerites who refused to do so manifested the character of Laodiceans. Thus, we find the logic for Bates identification of the three churches as contemporaries of the same history. That history was fulfilled within the prophetic structure of the parable of the ten virgins, which inspiration informs us has been and will be fulfilled to the very letter.

Filadelfiýalylar Mesih bilen bile Iň Mukaddes Ýere girdiler, muny etmegi ret eden şol Milleritler bolsa Laodikýalylaryň häsiýetini ýüze çykardylar. Şeýlelikde, Batesiň şol üç ýygnagy bir taryhyň şol bir döwründe ýaşan döwürdeşler hökmünde kesgitlemeginiň mantygyny görýäris. Şol taryh on gyzyň tymsalynyň pygamberlik gurluşynyň çäginde amala aşdy; ylham bolsa bize onuň harfma-harf amala aşandygyny we amala aşjakdygyny habar berýär.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> Matta 25-däki on gyz hakyndaky tymsal hem Adventist halkynyň tejribesini şekillendirýär. “Beýik Daşlaşyk”, 393.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Men köplenç on gyz baradaky tymsala gönükdirilýärin; olaryň bäşisi paýhasly, bäşisi bolsa akylsyzdy. Bu tymsal iň ownuk-jikme-jikliklerine çenli berjaý edildi we berjaý ediler, çünki onuň hut şu döwre degişli aýratyn ulanylyşy bar; hem-de üçünji perişdäniň habary ýaly, ol ýerine ýetdi we zamanyň ahyryna çenli häzirki hakykat bolmagynda dowam eder.” Review and Herald, August 19, 1890.

The last three churches represent those outside of the Millerite movement as Sardis, and those within the movement represent either Philadelphia or Laodicea. Those three churches are identified in Revelation chapter three, and the first four churches are in chapter two. Therefore, when Sister White references the history of chapter three of Revelation, she is identifying the very same churches Joseph Bates just identified.

Soňky üç ýygnak Miller hereketinden daşardakylary Sardis hökmünde görkezýär, hereketiň içindäkiler bolsa ýa Filadelfiýa, ýa-da Laodikiýa hökmünde görkezilýär. Şol üç ýygnak Ylham kitabyň üçünji babynda kesgitlenýär, ilkinji dört ýygnak bolsa ikinji babyndadyr. Şonuň üçin Upaşdyň White Ylham kitabynyň üçünji babynyň taryhyna salgylananda, ol edil Joseph Batesiň ýaňy-ýakynda kesgitlän şol bir ýygnaklaryny görkezýär.

> “Oh, what a description! How many there are in this fearful condition. I earnestly entreat every minister to study diligently the third chapter of Revelation, for in it is portrayed the condition of things existing in the last days. Study carefully every verse in this chapter, for through these words Jesus is speaking to you.” Manuscript Releases, volume 18, 193.

> “Eý, nähili beýany! Şeýle gorkunç ýagdaýda bolanlar nähili köpdür. Men her bir ruhanyny Ylham kitabyň üçünji babyňy yhlas bilen öwrenmäge çyn ýürekden ýalbaryp haýyş edýärin, çünki onda soňky günlerde bar bolan ýagdaýyň keşbi görkezilýär. Bu bapdaky her bir aýady üns bilen öwreniň, çünki Isa bu sözleriň üsti bilen size ýüzlenýär.” Manuscript Releases, 18-nji tom, 193.

The three contemporary churches of Millerite history are repeated at the end of Adventism. Joseph Bates was identifying the dynamics of the Millerite period and identified Sardis as the daughters of Babylon, which was the target audience for the second angel’s message. He was addressing the struggle between the little flock that followed Christ into the Most Holy Place on October 22, 1844 and those who refused to move out of the holy place. He was attempting to call the Laodiceans out of the darkness they had received, and at least part of their Laodicean blindness was due to the fact that William Miller had taken a leading position in the Laodicean movement. This is the same struggle identified in the message to Philadelphia.

Millerçilik taryhynyň häzirki zaman üç ybadathanasy Adventizmiň ahyrynda gaýtalanýar. Joseph Bates Millerçilik döwrüniň hereketlendiriji ýagdaýlaryny kesgitläp, Sardisi Beýik Bawiliň gyzlary hökmünde tanatdy; olar bolsa ikinji perişdäniň habarynyň ýüzlenýän toparydy. Ol 1844-nji ýylyň 22-nji oktýabrynda Mesihiň yzyna eýerip Iň Mukaddes Ýere giren kiçi süri bilen, mukaddes ýerden çykmakdan ýüz öwrenleriň arasyndaky göreşe ýüzlenýärdi. Ol Laodikeýalyary kabul eden garaňkylyklaryndan çykmaga çagyrmaga çalyşýardy, we olaryň Laodikeýa körlüginiň iň bolmanda bir bölegi William Milleriň Laodikeýa hereketinde öňdebaryjy orun eýelänligi sebäplidi. Bu, Filadelfiýa iberilen habarda görkezilen şol bir göreşdir.

> Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Revelation 3:9.

> Ine, Men seni söýýänimi bilsinler diýip, özlerini Ýahudy diýýän, ýöne Ýahudy bolman, ýalan aýdýan Şeýtanyň sinagogasyndan bolanlary seniň aýaklaryň öňüne gelip baş egdirerin. Ylham 3:9.

A religious crisis always produces two classes of worshippers as it did in the Great Disappointment. The mantle of Protestantism had just been taken from Sardis, as they returned to Rome and officially became Rome’s daughter. The mantle was then held by Millerite Adventism, but a test would soon after produce two classes professing to be the little flock. A true flock and a counterfeit flock. Bates represented the little flock that followed Christ into the Most Holy Place. His struggle was with Laodiceans who professed to be the little flock. As a Philadelphian, Bates’ struggle was with the synagogue of Satan, a group that professed to be God’s people, but did lie and were not Jews.

Dini krizis hemişe Uly Ruhdan galma wakasyndaky ýaly iki topar ybadat edijini ýüze çykarýar. Protestantizmiň dony ýaňy-ýakynda Sardisden alnypdy, sebäbi olar Rime dolanyp, resmi taýdan Rimiň gyzy boldular. Şondan soň bu don Millerçi Adventizm tarapyndan alnyp göterildi, ýöne az salymdan soňky bir synag özlerini kiçi sürü diýip ykrar edýän iki topary ýüze çykarmalydy. Hakyky bir sürü we galp bir sürü. Bates Mesihiň yzyna düşüp, Iň Mukaddes Ýere giren kiçi süräni wekilleşdirýärdi. Onuň göreşi özlerini kiçi sürü diýip ykrar edýän Laodikialylar bilen bolupdy. Filadelfiýaly hökmünde Batesiň göreşi Şeýtanyň sinagogasy bilen, ýagny özlerini Hudaýyň halky diýip ykrar edýän, emma ýalan sözleýän we ýehudy bolmadyk bir topar bilen bolupdy.

When the parable is fulfilled for the final time at the end of Adventism there will be a chosen covenant people that were passed by at the time of the end in 1989, the same as the Jewish leadership was passed by at Christ birth, which represents the time of the end in that prophetic history. When the history of Christ reached the triumphal entry into Jerusalem, the Midnight Cry history of the Millerite time was typified. Inspiration repeatedly aligns the waymark of the cross with the Great Disappointment of 1844. Judas represents the Laodiceans of Christ’s history, and the apostles were the Philadelphians. For three and a half years after the cross the Philadelphians, represented by Bates, attempted to call the Laodiceans out of a fallen church that was represented by the disciple Judas Iscariot.

Tymsal ahyrky gezek Adwentizmiň ahyrynda berjaý bolanda, 1989-njy ýylda, wagtyň ahyrynda, çetden geçilen saýlanan äht halky bolar; bu, şol pygamberlik taryhynda wagtyň ahyryny aňladýan Mesihiň doglan döwründe ýahudy ýolbaşçylarynyň çetden geçilişi bilen deňdir. Mesihiň taryhy Iýerusalime şanly girişe ýetende, Millerit döwrüniň Ýarygije Nalyşynyň taryhy tymsallaşdyryldy. Ylham birnäçe gezek haçyň ýol belligini 1844-nji ýylyň Beýik Lapkeçligi bilen deňeşdirýär. Ýahuda Mesihiň taryhynyň Laodikialylaryny aňladýar, resullar bolsa Filadelfialylardy. Haçdan soň üç ýarym ýyl dowamynda, Bates tarapyndan aňladylan Filadelfialylar, şägirt Ýahuda Iskariot tarapyndan görkezilen gaçan ýygnakdan Laodikialylary çykarmaga çalyşdylar.

In 1989 the former chosen covenant people rejected the light that was unsealed and were passed by. When the first disappointment of July 18, 2020 arrived the testing process began among those who formerly had appeared to be of the same movement. Yet one class are Laodicean and the other class Philadelphian. Just as Judas covenanted three times with the Sanhedrin to betray Christ before the cross, the Laodiceans of the history after September 11, 2001 will have failed three opportunities to repent. At the soon coming Sunday law it will be manifested as certainly as Judas hanging from a tree, that the Laodiceans are separate from the Philadelphians. It is at the harvest when the tares are separated from the wheat. We are rapidly approaching that harvest.

1989-njy ýylda ozalky saýlanan äht halky möhürden aýrylan ýagtylygy ret etdi we olaryň üstünden geçildi. 2020-nji ýylyň 18-nji iýulyndaky ilkinji lapykeçlik gelende, ozal şol bir hereketden ýaly bolup görünýänleriň arasynda synag işi başlandy. Şeýle-de bolsa, bir topar Laodikiýadyr, beýleki topar bolsa Filadelfiýadyr. Haçdan öň Ýahudanyň Mesihi dönüklik bilen tabşyrmak üçin Sinedrion bilen üç gezek äht baglaşyşy ýaly, 2001-nji ýylyň 11-nji sentýabryndan soňky taryhyň Laodikiýalylary hem toba etmek üçin berlen üç mümkinçiligi boşa çykaryp bilerler. Ýakynda geljek Ýekşenbe kanunynda, Ýahudanyň agaja asylyşy näderejede anyk ýüze çykan bolsa, Laodikiýalylaryň Filadelfiýalylardan aýrydygy hem şonça anyk ýüze çykar. Meýsanda haşal otlar bugdaýdan aýrylýar. Biz şol meýsana tiz ýakynlaşýarys.

These truths are only recognized when and if we are willing to understand that the only biblical methodology that can uncover and establish ‘truth’ is “historicism.” The true methodology is not preterism, futurism, dispensationalism, woke-ism, grammatical or historical expertise or any variation of the many satanic counterfeits. There is a commonly known phrase that is attributed to a seventeenth century philosopher named Jean-Jacques Rousseau that has been restated many ways, but the essence of the thought is, “Error has many roots, but truth has only one.” “Truth” is Alpha and Omega who is as a root out of dry ground.

Bu hakykatlar diňe we diňe biz “hakykaty” ýüze çykaryp we berkarar edip biljek ýeke-täk Mukaddes Kitaplaýyn usulyýetiň “taryhçylyk”dygyna düşünmäge taýýar bolanymyzda ykrar edilýär. Hakyky usulyýet preterizm, futurizm, dispensasionalizm, woke-izm, grammatiki ýa-da taryhy ussatlyk, ýa-da şeýtanyň köp sanly galp meňzetmeleriniň haýsydyr bir görnüşi däldir. XVII asyrda ýaşan Žan-Žak Russo atly bir filosofe degişli edilýän, köp dürli görnüşde gaýtadan beýan edilen meşhur bir jümle bar; emma şol pikiriň özeni şeýle: “Ýalňyşlygyň köp köki bardyr, ýöne hakykatyň diňe biri bar.” “Hakykat” — gurak ýerden çykan bir kök ýaly bolan Alfa we Omegado.

> “So with the Bible, the treasure house of the riches of His grace. The glory of its truths, that are as high as heaven and compass eternity, is undiscerned. To the great mass of mankind, Christ Himself is ‘as a root out of a dry ground,’ and they see in Him ‘no beauty that’ they ‘should desire Him.’ Isaiah 53:2. When Jesus was among men, the revelation of God in humanity, the scribes and Pharisees declared to Him, ‘Thou art a Samaritan, and hast a devil.’ John 8:48. Even His disciples were so blinded by the selfishness of their hearts that they were slow to understand Him who had come to manifest to them the Father’s love. This was why Jesus walked in solitude in the midst of men. He was understood fully in heaven alone.” Thoughts from the Mount of Blessing, 25.

> Şeýle hem Mukaddes Kitap — Onuň merhemetiniň baýlyklarynyň hazynasydyr. Gök ýaly belent we ebediligi gurşap alýan onuň hakykatlarynyň şöhraty duýulmaýar. Adamzadyň uly köpçüligi üçin Mesihiň Özi hem “gurak ýerden çykan bir kök” ýalydyr, onda “özlerine Onuň islegrini döretjek hiç bir görk” görenoklar. Işaýa 53:2. Isa adamlaryň arasynda bolanda, ynsan tebigatynda Hudaýyň ylhamy hökmünde, kanunçylar bilen fariseýler Oňa: “Sen bir samariýaly, saňa jyn aralaşypdyr” diýdiler. Ýahýa 8:48. Hatda Onuň şägirtleri hem ýüreklerindäki nebisparazlyk sebäpli şeýle kör bolupdylar welin, olara Atasynyň söýgüsini aýan etmek üçin gelen Zata düşünmäge haýal boldular. Ine, şu sebäpli hem Isa adamlaryň arasynda ýalňyzlykda gezýärdi. Ol diňe gökde doly düşünildi. Bereket dagyndan pikirler, 25.

The truths we are currently sharing must be recognized in the context that the growth of truth is progressive throughout history, and more importantly our understanding of truth must be placed in the context of the Alpha and Omega, the context of Jesus identifying the end of a thing with the beginning of a thing.

Häzirki wagtda paýlaşýan hakykatlarymyz, hakykatyň ösüşiniň taryhyň dowamynda kemala-kemal öňe gidýändigi nukdaýnazaryndan ykrar edilmelidir; has möhümi bolsa, hakykata bolan düşünjämiz Alfa we Omega nukdaýnazarynda, ýagny Isanyň bir zadyň soňuny onuň başlangyjy bilen baglanyşdyrýandygyny görkezýän nukdaýnazarda goýulmalydyr.

The fourth church is Thyatira and it represents the period that the papacy ruled as the fifth kingdom of Bible prophecy, which is the period that the church in the wilderness was in captivity. The captivity of spiritual Israel by spiritual Babylon for twelve hundred and sixty years was typified by the captivity of literal Israel in literal Babylon for seventy years.

Dördünji ýygnak Týatiradyr we ol Injil pygamberliginiň bäşinji patyşalygy hökmünde papalygyň höküm süren döwrüni aňladýar; bu bolsa çöldäki ýygnagyň ýesirlikde bolan döwrüdir. Ruhy Ysraýylyň ruhy Wawilon tarapyndan müň iki ýüz altmyş ýyl dowam eden ýesirligi, hakyky Ysraýylyň hakyky Wawilonda ýetmiş ýyllyk ýesirligi bilen nusgalaşdyryldy.

> “Today the church of God is free to carry forward to completion the divine plan for the salvation of a lost race. For many centuries God’s people suffered a restriction of their liberties. The preaching of the gospel in its purity was prohibited, and the severest of penalties were visited upon those who dared disobey the mandates of men. As a consequence, the Lord’s great moral vineyard was almost wholly unoccupied. The people were deprived of the light of God’s word. The darkness of error and superstition threatened to blot out a knowledge of true religion. God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> «Häzirki wagtda Hudaýyň ybadathanasy ýiten adamzadyň halas bolmagy üçin taýýarlanan ylahy meýilnamany doly amala aşyrmaga erkindir. Köp asyrlaryň dowamynda Hudaýyň halky öz azatlyklarynyň çäklendirilmegini çekdi. Hoş habaryň öz päkliginde wagyz edilmegi gadagan edildi, hem-de adamlaryň buýruklaryna boýun egmäge het edenleriň üstünden iň agyr jezalar inderildi. Munuň netijesinde, Rebbiň beýik ahlak üzümçiligi tas bütinleý eýesiz galdy. Halk Hudaýyň Sözüniň nurundan mahrum edildi. Ýalňyşlygyň we yrymlaryň garaňkylygy hakyky dini tanamagy ýok edip taşlamaga howp salýardy. Ýerdäki Hudaýyň ybadathanasy, babyl sürgüni döwründe ýesirlikde saklanan Ysraýyl ogullary nähili hakykatdan-da ýesirlikde bolan bolsalar, şol rehimsiz yzarlamalaryň uzak döwründe edil şonuň ýaly hakykatdan-da ýesirlikde boldy». Prophets and Kings, 714.

The seventy years of captivity in Babylon is represented by the church of Thyatira. The church of Thyatira is the effect that was produced by the cause, which is represented by Pergamos. Pergamos is symbolized by Constantine the emperor that combined idolatry with Christianity. The symbol of his idolatry was the worship of the sun. The biblical reason for ancient Israel being taken into captivity for the seventy years of Thyatira is that their kings formed relationships and alliances with the idolatrous nations around them in direct rebellion against God’s Word. God repeatedly warned Israel not to intermix with the heathen nations around them. The Ten Commandments, the very thing ancient Israel was to be the depositaries of straightly forbids worshipping idols. When the Lord passed by Moses at the cave of Horeb and revealed His character He twice included the very warning we are referring to.

Wawilondaky ýetmiş ýyllyk ýesirlik Týatiradaky ýygnak bilen şekillendirilýär. Týatiradaky ýygnak, Pergamos arkaly şekillendirilen sebäbiň döreden netijesidir. Pergamos, butparazlygy hristiançylyk bilen birleşdiren imperator Konstantin bilen nyşanlandyrylýar. Onuň butparazlygynyň nyşany günä çokunmakdy. Gadymy Ysraýylyň Týatiranyň ýetmiş ýyly üçin ýesirlige alnyp gidilmeginiň Mukaddes Kitaba degişli sebäbi, olaryň patyşalarynyň Hudaýyň Sözüne göni garşy çykyp, töwereklerindäki butparaz halklar bilen gatnaşyklar we bileleşikler gurmagydy. Hudaý Ysraýyla öz töweregindäki butparaz milletler bilen gatyşmazlygy gaýtalap duýdurýardy. On tabşyryk, hut gadymy Ysraýylyň gorap saklaýjylary bolmaly bolan şol zady, butlara çokunmagy berk gadagan edýär. Reb Horebdäki gowakda Musanyň ýanyndan geçip, Öz häsiýetini aýan edeninde, biziň ýüzlenýän duýduryşymyzy iki gezek hem goşdy.

> And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee. Observe thou that which I command thee this day: behold, I drive out before thee the Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite, and the Jebusite. Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee: But ye shall destroy their altars, break their images, and cut down their groves: For thou shalt worship no other god: for the Lord, whose name is Jealous, is a jealous God: Lest thou make a covenant with the inhabitants of the land, and they go a whoring after their gods, and do sacrifice unto their gods, and one call thee, and thou eat of his sacrifice; And thou take of their daughters unto thy sons, and their daughters go a whoring after their gods, and make thy sons go a whoring after their gods. Exodus 34:10–16.

> Ol şeýle diýdi: Ine, Men äht baglaşýaryn: ähli halkyňyň öňünde Men bütin ýer ýüzünde-de, hiç bir millet arasynda-da edilmedik gudratlary görkezerin; seniň arasynda bolan ähli halk Rebbiň işini görer; çünki Men seniň bilen etjek zadym gorkunçdyr. Bu gün saňa buýurýan zadymy berjaý et: ine, Men seniň öňüňden amorlyny, kenganlyny, hittini, perizlini, hiwini we jebusyny kowup çykarýaryn. Ägä bol, barýan ýurduň ýaşaýjylary bilen äht baglaşma, ýogsam ol seniň araňda duzak bolar. Emma olaryň gurbanlyk sypalaryny ýykyň, butlaryny döwüň we mukaddes agaçlaryny çapyp taşlaň. Çünki sen başga hudaýa sežde etmeli dälsiň; sebäbi ady Gabanjaň bolan Reb gabanjaň Hudadyr. Ýurduň ýaşaýjylary bilen äht baglaşma; ýogsam olar öz hudaýlarynyň yzyna zynaha gidip, öz hudaýlaryna gurbanlyk ederler, biri seni çagyrar, senem onuň gurbanlygyndan iýersiň; soň olaryň gyzlaryndan ogullaryňa aýal alarsyň, olaryň gyzlary öz hudaýlarynyň yzyna zynaha gidip, seniň ogullaryňy hem öz hudaýlarynyň yzyna zynaha äkider. Müsürden çykyş 34:10–16.

Twice God warned ancient Israel in this passage alone, and there are many other biblical testimonies of the command to ancient Israel that they were to make no covenants with the idolatrous nations around them. Those compromises began with ancient Israel’s rejection of God and His theocracy. When they desired a king, God allowed them to have a king and from that point on the majority of all the kings, and most certainly every king of the northern ten tribes disregarded that very command. The principle that required that Israel was separate and peculiar from the idolatrous nations around them was rejected and illustrated by the compromise that Constantine would later become a symbol of. Pergamos and Constantine represent the rebellion of Israel’s kings who introduced idolatry into God’s church. The falling away that began with king Saul typified the falling away of the Christian church that led to the captivity in spiritual Babylon. The sacred history beginning with king Saul onward until the captivity in Babylon is symbolized by the church of Pergamos. The captivity of seventy years that followed was the church of Thyatira.

Hudaý bu parçanyň özünde diňe iki gezek gadymy Ysraýyly duýdurdy, we olaryň töweregindäki butparaz halklar bilen hiç hili ähtnama baglaşmaly däldigi barada gadymy Ysraýyla berlen buýrugyň Mukaddes Ýazgylarda başga-da köp şaýatlygy bar. Şol ylalaşyklara ýol bermek gadymy Ysraýylyň Hudaýy we Onuň teokratiýasyny ret etmegi bilen başlandy. Olar patyşa islänlerinde, Hudaý olara patyşa bolmagyna rugsat berdi, we şondan soň ähli patyşalaryň aglaba köplügi, hatda aýratyn hem demirgazykdaky on taýpanyň her bir patyşasy şol buýrugy äsgermezlik etdi. Ysraýylyň töweregindäki butparaz halklardan aýry we saýlanan bolmagyny talap edýän ýörelge ret edildi hem-de soňrak Konstantiniň nyşanyna öwrüljek ylalaşyk arkaly aýdyň görkezildi. Pergam hem-de Konstantin Hudaýyň ybadathanasyna butparazlygy girizen Ysraýyl patyşalarynyň gozgalaňyny aňladýar. Şa Şawulyň döwründe başlanan ýüz öwürme ruhy Babylondaky ýesirlige alyp giden hristian ybadathanasynyň ýüz öwürmesini öňden alamatlandyrdy. Şa Şawuldan başlap, Babylondaky ýesirlige çenli dowam eden mukaddes taryh Pergam ybadathanasy bilen alamatlandyrylýar. Ondan soň gelen ýetmiş ýyllyk ýesirlik Tiatira ybadathanasydy.

Ephesus, represents the church that goes forth to conquer the Promised Land. Ephesus represents the time of Moses and the deliverance of Israel from the bondage of Egypt.

Efes, Wada Berlen Ýeri eýelemäge çykýan ybadathanany aňladýar. Efes, Musanyň döwrüni we Ysraýylyň Müsüriň gulçulygyndan azat edilmegini aňladýar.

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

> “Bibliýa öz hazynalaryny şu soňky nesil üçin toplap, bir ýere jemläp saklady. Köne Ähtdäki taryhyň ähli beýik wakalary we dabaraly hadysalary şu soňky günlerde ybadathanada gaýtalanýardy we gaýtalanýar.” Selected Messages, book 3, 338, 339.

The history represented by the deliverance from Egypt is repeated in the last days. It was therefore also repeated in the Millerite history. That is why Sister White repeatedly references that history to describe the Millerite history. She aligns the Great Disappointment of 1844 with the disappointment of the Hebrews as they stood before the Red Sea with Pharaoh’s army approaching them from behind. She also aligns the history of the deliverance from Egypt with the time of Christ, thus the disappointment of the disciples at the cross was typified by the disappointment at the Red Sea, which also typified the Great Disappointment of 1844. The disappointment of the cross represented the beginning of the church of Ephesus. The time of Moses at the beginning of ancient Israel represented by the church of Ephesus which also typified the beginning of modern Israel in the time of Christ. Both histories are represented by the church of Ephesus. The truths we are identifying here have often been publicly presented through the years by Future for America, so I am simply providing an overview.

Müsürden gutulyş arkaly beýan edilen taryh soňky günlerde gaýtalanýar. Şonuň üçin ol Millerçi taryhynda hem gaýtalandy. Şol sebäpli hem Uýam Waýt Millerçi taryhyny beýan etmek üçin şol taryha gaýta-gaýta salgylanýar. Ol 1844-nji ýylyň Beýik Göwnüçökgünligini gyzyl deňziň öňünde durup, faraonyň goşunynyň bolsa arkasyndan golaýlap gelýän mahalyndaky ýewreýleriň göwnüçökgünligi bilen deňleşdirýär. Şeýle hem ol Müsürden gutulyş taryhyny Mesihiň zamany bilen hem deňleşdirýär; şonuň üçin haçda şägirtleriň göwnüçökgünligi Gyzyl deňizdäki göwnüçökgünlik arkaly nusgalandyryldy, ol bolsa öz gezeginde 1844-nji ýylyň Beýik Göwnüçökgünligini hem nusgalandyrdy. Haçdaky göwnüçökgünlik Efes ýygnagynyň başlangyjyny aňladýardy. Gadymy Ysraýylyň başlangyjynda Musanyň döwri Efes ýygnagy arkaly beýan edilýärdi, bu hem Mesihiň döwründe häzirki zaman Ysraýylynyň başlangyjyny nusgalandyrýardy. Iki taryh hem Efes ýygnagy arkaly beýan edilýär. Biziň bu ýerde kesgitleýän hakykatlarymyz Future for America tarapyndan ýyllaryň dowamynda köplenç köpçülige açyk ýagdaýda beýan edildi, şonuň üçin men diňe umumy syn berýärin.

In the history of Christ, we find the beginning of the new covenant people who are being raised up as the previous covenant chosen people are being passed by. The history of Christ is the end of ancient Israel, and in the history of the deliverance from Egypt at the beginning of ancient Israel there was a previously chosen covenant people that were passed by for a new covenant people.

Mesihiň taryhynda biz öňki äht boýunça saýlanan halkyň bir gyra süýşürilmegi bilen täze äht halkynyň döreýşiniň başlangyjyny görýäris. Mesihiň taryhy gadymy Ysraýylyň soňydyr, we gadymy Ysraýylyň başlangyjynda Müsürden halas ediliş taryhynda hem täze bir äht halky üçin bir gyra goýlan öň saýlanan äht halky bardy.

In Christ’s history the former chosen people came to their final conclusion in the year 70 with the destruction of Jerusalem. At the beginning in the time of Moses the former chosen people died in the wilderness over a forty-year period, and Joshua and Caleb became the representatives of the new chosen people that were destined to carry the message to the Promised land as did the apostles of the Ephesian church time period carried the gospel to the world.

Mesihiň taryhynda öňki saýlanan halk Iýerusalimiň ýykylmagy bilen biziň eramyzdan soň 70-nji ýylda öz soňky jemine ýetdi. Ilkibaşda, Musa döwründe, öňki saýlanan halk kyrk ýyllyk döwrüň dowamynda çölde öldi, we Ýoşua bilen Kaleb, wadalanan ýurda habary eltmek üçin niýetlenen täze saýlanan halkyň wekilleri boldular; edil Efes ýygnagynyň döwür aralygynyň resullarynyň hoş habary dünýä ýetirşi ýaly.

The beginning and ending of ancient and also the beginning of modern Israel all identify a transition of a former chosen people unto a new chosen people. Upon the testimony of two or three a thing is established; and each of these three lines of witnesses identify the divorce of the previous chosen people and these witnesses possess the signature of Alpha and Omega, the One who identifies the end from the beginning. There will be a former chosen people that is passed by when God enters into covenant with the one hundred and forty-four thousand. God is not the author of confusion; He never changes and His word never fails.

Gadymy we häzirki Ysraýylyň hem başlangyjy, öňki saýlanan halkdan täze saýlanan halka geçişi aýan edýär. “Iki ýa-da üç şaýadyň güwäligi bilen her bir zat berkidilýär”; we şu üç şaýatlyk ugrunyň her biri öňki saýlanan halk bilen aýrylyşygy görkezýär, hem-de bu şaýatlar Alfa we Omega bolan, başlangyçdan ahyry aýan edýän Biriniň möhürini göterýärler. Hudaý ýüz kyrk dört müň bilen äht baglaşanda, ýanyndan geçiljek öňki bir saýlanan halk bolar. Hudaý bulaşyklygyň awtory däldir; Ol hiç wagt üýtgemeýär we Onuň sözi hiç wagt puja çykmaýar.

The deliverance from Egypt and the triumphs accomplished by God through Joshua are represented by the church of Ephesus, but Ephesus was destined to lose its first love. When Joshua was laid to rest another generation arose marking the period represented by Smyrna. Joshua’s wonderful work of clearing the Promised Land was never fully accomplished, for the people became satisfied with themselves and forsook the work given to Joshua. They lost their first love. That period continued until Israel rejected God and Samuel anointed king Saul, thus ushering in the church of Pergamos.

Müsürden halas boluş we Hudaýyň Ýuşa arkaly amal eden ýeňişleri Efes ýygnagy bilen şekillendirilýär, emma Efes ilkinji söýgüsini ýitirmäge ýazgyn edilipdi. Ýuşa jaýlanandan soň, Smirna bilen şekillendirilýän döwri alamatlandyrýan başga bir nesil peýda boldy. Ýuşanyň wada berlen ýurdy arassalamak baradaky ajaýyp işi hiç haçan doly tamamlanmady, çünki halk özünden razy bolup, Ýuşa berlen işi terk etdi. Olar ilkinji söýgüsini ýitirdiler. Şol döwür Ysraýyl Hudaýy ret edip, Samuel Şauly patyşa edip mesihläne çenli dowam etdi; şeýlelikde Pergam ýygnagynyň döwri başlandy.

> “The message came to Smyrna, a church in Asia Minor, and likewise to the Christian church as a whole, during the second and third centuries. It was a time when paganism was making its final stand for supremacy in the world. Christianity had spread with wonderful rapidity, until it was known throughout the world. Some embraced the faith of Christ because of heart conversion, others, because of the might of argument brought to bear, and still others, because they could see that the cause of paganism was waning, and policy led them to the side that promised to be victorious. These conditions weakened the spirituality of the church. The Spirit of Prophecy, which characterized the apostolic church, was gradually lost. This is a gift which brings the church to which it is entrusted, into the unity of the faith. When there were no longer true prophets, false teachings spread rapidly; the philosophy of the Greeks led to a false interpretation of the Scriptures, and the self-righteousness of the ancient Pharisees, so often condemned by Christ, again appeared in the midst of the church. The foundation was laid during the two centuries preceding the reign of Constantine for those evils which were fully developed during the two centuries following. During this period, martyrdom became popular in many parts of the Roman Empire. Strange as this may seem, it is none the less true. It was the result of the relationship existing between Christians and pagans.

> Bu habar Kiçi Aziýadaky Smirna buthanasyna, şonuň ýaly-da umumylykda hristian buthanasyna ikinji we üçünji asyrlarda geldi. Bu, butparazlygyň dünýäde agalyk üçin soňky gezek aýak direýän döwri idi. Hristiançylyk täsin bir çaltlyk bilen ýaýrady, hatda ol bütin dünýäde mälim boldy. Käbirleri ýürek özgerişi sebäpli Mesihe bolan imany kabul etdiler, beýlekiler öňe sürlen delilleriň güýji sebäpli, ýene-de başgalar bolsa butparazlygyň işiniň pese düşýändigini görüp, syýasat olary ýeňiji bolmaga wada berýän tarapa geçirdi. Bu ýagdaýlar buthananyň ruhy durmuşyny gowşatdy. Resullyk buthanasyny häsiýetlendiren pygamberlik Ruhy kem-kemden ýitirilip başlandy. Bu, ynam birligine tabşyrylan buthanany getirýän peşgeşdir. Hakykat pygamberler indi bolmadyk mahaly, ýalan taglymatlar çalt ýaýrady; grekleriň pelsepesi Mukaddes Ýazgylary ýoýlan manyda düşündirmäge getirdi, Mesih tarapyndan ençeme gezek ýazgarylan gadymy parizileriň özüni aklaýjy dogrulygy bolsa buthananyň arasynda ýene peýda boldy. Konstantiniň höküm sürmeginden öňki iki asyryň dowamynda soňraky iki asyrda doly ösüp çykan şol ýamanlyklaryň düýbi tutuldy. Şu döwrüň dowamynda Rim imperiýasynyň köp ýerlerinde şehitlik meşhur boldy. Bu nähili geň görünse-de, muňa garamazdan hakykatdyr. Bu, hristianlar bilen butparazlaryň arasynda bar bolan gatnaşygyň netijesi idi.

> “In the Roman world the religion of all nations was respected, but the Christians were not a nation, they were but a sect of a despised race. When they therefore persisted in denouncing the religion of all classes of men, when they held secret meetings, and separated themselves entirely from the customs and practices of their nearest relatives and most intimate friends, they became objects of suspicion, and often of persecution, by the pagan authorities. Often they brought persecution upon themselves, when there was no spirit of opposition in the minds of the rulers. In illustration of this spirit, history gives the details of the execution of Cyprian, bishop of Carthage. When his sentence was read, a general cry arose from the listening multitude of Christians, who said, ‘We will die with him.’

> “Rim dünýäsinde ähli halklaryň dini hormatlanylýardy, emma mesihçiler millet däldiler, olar diňe ýigrenilýän bir halkyň mezhebi bolup durýardylar. Şonuň üçin olar ähli gatlaklardaky adamlaryň dinini ýazgaryp durdukça, gizlin ýygnaklary geçirende we özlerine iň ýakyn garyndaşlarynyň hem-de iň ýakyn dostlarynyň dessur-geçimlerinden we amallaryndan bütinleý aýrylaşanda, butparaz häkimiýetler tarapyndan şübhe astyna düşýärdiler we köplenç yzarlanýardylar. Köplenç hökümdarlaryň aňynda garşylyk ruhy ýok wagty hem, olar yzarlanmany öz başlaryna getirýärdiler. Bu ruhuň mysaly hökmünde taryh Karfageniň ýepiskopy Kipriýanyň jezalandyrylyşynyň jikme-jikliklerini berýär. Oňa çykarylan höküm okalanda, diňläp duran mesihçileriň mähellesinden umumy bir ses galdy; olar: ‘Biz hem onuň bilen öleris’ diýdiler.”

> “The spirit with which many professed Christians accepted death, and even needlessly provoked the enmity of the government, probably had much to do with the passage, in 303, a. d., of the edict of persecution, by the emperor Diocletian, and his assistant, Galerius. The edict was universal in its spirit, and was enforced with more or less strenuousness for ten years.” Steven Haskell, The Story of the Seer of Patmos, 50. 51.

> “Özlerini Mesihçi diýip yglan edenleriň köpüsiniň ölümi kabul eden ruhy, hatda hökümetiň duşmançylygyny hiç hili zerurlyk bolmazdan öjükdirmegi hem, ähtimal, miladydan soň 303-nji ýylda imperator Diokletianyň we onuň kömekçisi Galeriýanyň tarapyndan yzarlama baradaky permanyň çykarylmagy bilen köp derejede bagly bolupdyr. Bu perman öz ruhy boýunça umumy häsiýetli bolup, on ýyl dowamynda az ýa-da köp derejede berk ýerine ýetirilipdir.” Steven Haskell, The Story of the Seer of Patmos, 50. 51.

Though Smyrna is one of the two churches that receive no rebuke from the Lord, the history testifies that those who were martyred during that period of time represents some whose motivations were based upon human and not divine impulses. The book of Judges opens by identifying the death of Joshua, and there is a verse that is repeated twice in the book which defines the history of the judges. The second time that verse is cited is the final verse of the book. The first verse of the book marks the end of Joshua and the last verse summarizes the history.

Smirna Reb tarapyndan ýazgarylmaýan iki ýygnagyň biri bolsa-da, taryh şol döwürde şehit edilenleriň käbirleriniň niýetleriniň ylahy däl-de, ynsan isleglerinden ugur alandygyna şaýatlyk edýär. Kazylar kitaby Ýeşuwanyň ölümini görkezmek bilen açylýar, we şol kitapda kazylar döwrüniň taryhyny kesgitleýän bir aýat iki gezek gaýtalanýar. Şol aýat ikinji gezek kitabyň iň soňky aýaty hökmünde getirilýär. Kitabyň ilkinji aýaty Ýeşuwanyň soňuny bellese, iň soňky aýaty şol taryhy jemleýär.

> Now after the death of Joshua it came to pass, that the children of Israel asked the Lord, saying, Who shall go up for us against the Canaanites first, to fight against them?… In those days there was no king in Israel, but every man did that which was right in his own eyes… In those days there was no king in Israel: every man did that which was right in his own eyes. Judges 1:1; 17:16; 21:25.

> Soňra Ýeşuwanyň ölüminden soň şeýle boldy: Ysraýyl ogullary Rebden sorap: «Kenganlylara garşy söweşmek üçin biziň adymyzdan ilki kim çyksyn?» diýdiler… Şol günlerde Ysraýylda patyşa ýokdy, ýöne her kim öz gözünde dogry bolan zady edýärdi… Şol günlerde Ysraýylda patyşa ýokdy: her kim öz gözünde dogry bolan zady edýärdi. Kazylar 1:1; 17:16; 21:25.

As in the history of Smyrna “self” was a primary theme from the beginning to the end. Because they had no king, they determined to do whatever they chose to do. The lack of guidance was what Haskell identified in the history of Smyrna that was represented by no active Spirit of Prophecy. In both histories a lack of guidance opened the door for decisions to be made based upon a person’s own motivations. Ephesus represents the deliverance from Egypt. The history recorded in the book of Judges is represented by the church of Smyrna. From king Saul until the Babylonian captivity is represented by the church of Pergamos and the captivity in Babylon is represented by the church of Thyatira.

Smirnanyň taryhynda bolşy ýaly, “özlük” başyndan ahyryna çenli esasy tema boldy. Olarda patyşa bolmansoň, özleriniň isleýän zadyny etmegi karar etdiler. Ýolbaşçylygyň ýoklugy Haskell tarapyndan Smirnanyň taryhynda işjeň pygamberlik Ruhunyň bolmazlygy arkaly görkezilen ýagdaý hökmünde kesgitlenipdi. Iki taryhda hem ýolbaşçylygyň ýoklugy, kararlaryň adamyň öz isleglerine esaslanyp kabul edilmegine gapy açdy. Efes Müsürden halas edilmegi aňladýar. Kazylar kitabynda ýazylan taryh Smirna ýygnagy arkaly görkezilýär. Şa Şawuldan başlap Wawilon ýesirligine çenli döwür Pergam ýygnagy arkaly, Wawilondaky ýesirlik bolsa Týatira ýygnagy arkaly görkezilýär.

In agreement with the phenomenon identified by the pioneers there is a four and three division in the churches, seals and trumpets, and the first four churches in ancient Israel’s history begin with the Egyptian captivity and end with the Babylonian captivity, for the Alpha and Omega always identifies the end with the beginning. The first four churches in modern Israel’s history begin with the subjection of the Jews to Roman authority and the four churches end with the subjection of the spiritual Jews to spiritual Rome for twelve hundred and sixty years.

Ilkinji işgäreler tarapyndan kesgitlenen hadysa laýyklykda, ýygnaklarda, möhürlerde we surnaýlarda dört we üç bölüniş bar, hem-de gadymy Ysraýylyň taryhyndaky ilkinji dört ýygnak Müsür ýesirligi bilen başlanýar we Babil ýesirligi bilen tamamlanýar, çünki Alfa bilen Omega ahyry hemişe başlangyç bilen baglanyşdyrýar. Häzirkizaman Ysraýylyň taryhyndaky ilkinji dört ýygnak ýahudylaryň Rim häkimiýetine tabyn edilmegi bilen başlanýar, we bu dört ýygnak ruhy ýahudylaryň ruhy Rime bir müň iki ýüz altmyş ýyl tabyn edilmegi bilen tamamlanýar.

What followed Thyatira was Sardis, which began when they came out of the Babylonian captivity typified by Thyatira. Sardis is the church which had a name that it lived, but it did not live. Their profession of life was a lie. Interestingly enough, of all the seven churches it is the word Sardis that has no definition. Definitions have been assigned to Sardis based upon the context of the history and verses, but there is no etymological definition of the name. It has a name, but it doesn’t.

Týatiradan soň, Týatira arkaly nyşanlanan Bawilon ýesirliginden çykanda başlanan Sardis geldi. Sardis ýaşaýar diýen ada eýe bolan, emma ýaşamaýan ybadathana bolupdy. Onuň ýaşaýyş baradaky ykrar etmesi ýalandy. Üns bererlik bir zat, ýedi ybadathananyň ählisiniň arasynda kesgitlemesi bolmadyk söz hut Sardisdir. Taryhyň we aýatlaryň mazmunyna esaslanyp, Sardis üçin dürli kesgitlemeler bellenipdir, emma bu adyň etimologik kesgitlemesi ýokdur. Onuň ady bar, emma ýok.

> “But the second temple had not equaled the first in magnificence; nor was it hallowed by those visible tokens of the divine presence which pertained to the first temple. There was no manifestation of supernatural power to mark its dedication. No cloud of glory was seen to fill the newly erected sanctuary. No fire from heaven descended to consume the sacrifice upon its altar. The Shekinah no longer abode between the cherubim in the most holy place; the ark, the mercy seat, and the tables of the testimony were not to be found therein. No voice sounded from heaven to make known to the inquiring priest the will of Jehovah.” The Great Controversy, 24.

> “Emma ikinji ybadathana ilkinji ybadathana öz ajaýyplygy taýdan deňleşmedi; şeýle hem ol ilkinji ybadathana degişli bolan Hudaýyň huzurynyň şol görünýän nyşanlary bilen mukaddeslenmändi. Onuň bagyşlanyşyny alamatlandyrjak adatdan daşary güýjüň hiç hili ýüze çykmasy bolmandy. Täze gurlan mukaddes jaýy doldurýan şöhrat buludy görülmedi. Gökden onuň gurbanlyk sypasynyň üstündäki gurbanlygy ýuwutmak üçin ot inmändi. Şekina indi iň mukaddes ýerde keruplaryň arasynda mesgen tutmaýardy; sandygy, merhemet kürsüsi hem-de şaýatlygyň tagtalary onuň içinde tapylmaýardy. Sorag ediji ruhana Ýehowanyň erkini bildirmek üçin gökden hiç bir ses eşidilmedi.” Beýik Dawalaş, 24.

After the Babylonian captivity they rebuilt Jerusalem and the temple. They then had a name again, for God had promised to put His name in Jerusalem. But His name represents His character, and the lack of His personal presence identified that they had the name that represented life, but in reality, they no longer had the presence that produces life. All they really had was profession and pretense.

Wawilon ýesirliginden soň, olar Ýerusalimi we ybadathanany gaýtadan gurdular. Şondan soň olar ýene-de bir ada eýe boldular, çünki Hudaý Öz adyny Ýerusalimde goýmagy wada beripdi. Emma Onuň ady Onuň häsiýetini aňladýar, we Onuň şahsy huzurynyň ýoklugy olaryň durmuşy aňladýan ada eýedigini, ýöne hakykatda bolsa durmuşy döredýän huzura indi eýe däldigini görkezýärdi. Aslynda olaryň bar zady diňe dilden boýun alma we ikiýüzlülikdi.

The last voice in Sardis promised of an Elijah who would come before the great and terrible day of the Lord. For ancient Israel the destruction of Jerusalem was the great and dreadful day of the Lord. For this reason, Sister White refers to Jerusalem’s destruction in 70AD as an illustration of the great and dreadful day of the Lord represented as the seven last plagues. The church of Philadelphia began with the voice of John the Baptist crying in the wilderness, thus typifying the voice of William Miller. The voices of John the Baptist and William Miller were presenting the Laodicean message to a people who believed everything was alright, when everything was all wrong. Both John the Baptist and William Miller laid the ax to the root of the tree. The message to Sardis was that there were “a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy.” John the Baptist and William Miller represent those who came out of the time period represented by Sardis and were worthy to walk with Christ.

Sardisdäki soňky ses Rebbiň beýik hem elhenç gününden öň geljek bir Ylýas barada wada berdi. Gadymy Ysraýyl üçin Iýerusalimiň weýran edilmegi Rebbiň beýik hem elhenç güni bolupdy. Şonuň üçin hem White uýamyz b.e. 70-nji ýylda Iýerusalimiň weýran edilmegine, soňky ýedi bela arkaly görkezilen Rebbiň beýik hem elhenç gününiň bir mysaly hökmünde salgylanýar. Filadelfiýa ybadathanasy çölden gygyrýan Ýahýa Çokundyryjynyň sesi bilen başlady; şeýlelikde ol William Milleriň sesiniň nusgasy boldy. Ýahýa Çokundyryjynyň hem-de William Milleriň sesleri hemme zadyň dogrydygyna ynanýan, emma hakykatda hemme zadyň nädogrudygyna düşünen halka Laodikiýanyň habaryny ýetirýärdi. Ýahýa Çokundyryjy hem, William Miller hem baltany agajyň köküne goýdy. Sardise berlen habar şudy: “Sardisiň özünde-de egin-eşiklerini hapalamadyk az sanly at bar; olar meniň bilen ak geýimde gezerler, çünki olar muňa mynasypdyrlar.” Ýahýa Çokundyryjy bilen William Miller Sardis bilen aňladylan döwürden çykan we Mesih bilen ýöremäge mynasyp bolanlary aňladýar.

> “Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.

> “Müňlerçe adam William Miller tarapyndan wagyz edilen hakykaty kabul etmäge alnyp baryldy, we habary yglan etmek üçin Hudaýyň hyzmatkärleri Ylýasyň ruhy we güýji bilen galdyryldy. Isanyň öňünden ýol taýýarlaýjysy bolan Ýahýa ýaly, bu agyr habary wagyz edenler palta agajyň düýbüne goýmagy we adamlary toba laýyk miweleri getirmäge çagyrmagy özlerine borç bildiler. Olaryň şaýatlygy ybadathanalary oýarmaga, olara güýçli täsir etmäge we olaryň hakyky häsiýetini aýan etmäge gönükdirilipdi. Geljek gazapdan gaçmak baradaky şol agyr duýduryş ýaňlananda, ybadathanalar bilen birleşenleriň köpüsi şypaly habary kabul etdiler; olar öz yzyna gaýdyşlaryny gördüler we toba etmegiň ajy gözýaşlary hem-de janyň çuň hasraty bilen Hudaýyň öňünde özlerini peseltdiler. Hudaýyň Ruhy olaryň üstünde dynç alanda bolsa, olar: «Hudaýdan gorkuň we Oňa şöhrat beriň; çünki Onuň höküm sagady geldi» diýen nidady ýaňlandyrmaga kömek etdiler.” Early Writings, 233.

The seven churches of Revelation represent the history of the apostles until the Second Coming of Christ, and the seven churches also represent the history of ancient Israel from the prophet Moses until the first coming of Christ.

Ylham kitabyndaky ýedi ýygnak, resullaryň döwründen başlap Mesihiň Ikinji Gelişine çenli bolan taryhy aňladýar; şeýle hem şol ýedi ýygnak gadymy Ysraýylyň pygamber Musa döwründen başlap Mesihiň ilkinji gelişiňe çenli bolan taryhyny hem aňladýar.

> “The trials of the children of Israel, and their attitude just before the first coming of Christ, illustrate the position of the people of God in their experience before the second coming of Christ.

> Mesihiň birinji gelişiniň öňüsyrasynda Ysraýyl ogullarynyň başyndan geçiren synaglary we olaryň tutan orny, Mesihiň ikinji gelişiniň öňüsyrasynda Hudaýyň halkynyň öz tejribesindäki ýagdaýyny şöhlelendirýär.

> “Satan’s snares are laid for us as verily as they were laid for the children of Israel just prior to their entrance into the land of Canaan. We are repeating the history of that people.

> Şeýtanyň duzaklary, Kengan ýurduna girmezleriniň edil öň ýanynda Ysraýyl ogullary üçin gurlan bolşy ýaly, hakykatdan-da biziň üçin hem gurlandyr. Biz şol halkyň taryhyny gaýtalaýarys.

> “Their history should be a solemn warning to us. We need never expect that when the Lord has light for his people, Satan will stand calmly by and make no effort to prevent them from receiving it. Let us beware that we do not refuse the light God sends, because it does not come in a way to please us. . . . If there are any who do not see and accept the light themselves, let them not stand in the way of others.

> Olaryň taryhy biziň üçin çynlakaý bir duýduryş bolmalydyr. Rebbiň Öz halky üçin ýagtylygy bolanda, Şeýtanyň asuda durup, olaryň ony kabul etmeginiň öňüni almak üçin hiç bir tagalla etmejekdigine hiç haçan garaşmaly däldiris. Geliň, Hudaýyň iberýän ýagtylygyny, ol biziň göwnümize ýaraýan usulda gelmeýär diýip, ret etmezligimiz üçin seresap bolalyň.... Eger özleri ýagtylygy görmeýän we kabul etmeýän adamlar bar bolsa, goý, olar başgalaryň ýolunda durmasynlar.

> “‘I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing; therefore choose life, that both thou and thy seed may live; that thou mayest love the Lord thy God, and that thou mayest obey his voice, and that thou mayest cleave unto him; for he is thy life, and the length of thy days; that thou mayest dwell in the land which the Lord sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them.’

> “‘Men bu gün gögi we ýeri size garşy şaýatlyga çagyrýaryn: men siziň öňüňizde ýaşaýşy we ölümi, ýagşy dilegi we näleti goýdum; şonuň üçin ýaşaýşy saýla, şeýlelikde hem sen, hem-de seniň nesliň ýaşar; Rebbiň Hudaýyňy söýmegiň, Onuň sesine gulak asmagyň we Oňa ýapyşmagyň üçin; çünki Ol seniň ýaşaýşyňdyr we günleriňiň dowamydyr; şeýlelikde Rebbiň ata-babalaryňa — Ybraýyma, Yshaga we Ýakuba — olara bermäge ant içen ýurdunda ýaşarsyň.’”

> “This song was not historical but prophetic. While it recounted the wonderful dealings of God with his people in the past, it also foreshadowed the great events of the future, the final victory of the faithful when Christ shall come the second time in power and glory.

> “Bu aýdym taryhy däl-de, pygamberlik häsiýetli bolupdy. Ol geçmişde Hudaýyň Öz halky bilen eden ajaýyp işlerini beýan edýän bolsa-da, geljegiň beýik wakalaryny, Mesih gudrat we şöhrat bilen ikinji gezek gelende imanlylaryň soňky ýeňşini hem öňünden görkezýärdi.

> “The apostle Paul plainly states that the experience of the Israelites in their travels has been recorded for the benefit of those living in this age of the world, those upon whom the ends of the world are come. We do not consider that our dangers are any less than those of the Hebrews, but greater.” Healthful Living, 280, 281.

> Resul Pawlus ysraýyllylaryň öz syýahatlaryndaky başdan geçirmeleriniň dünýäniň bu döwründe ýaşaýanlaryň, dünýäniň ahyrzamanlarynyň öz üstüne gelenleriň peýdasy üçin ýazga alnandygyny açyk beýan edýär. Biz öz howplarymyzyň ýewreýleriňkiden pesdigini däl, eýsem has uludygyny hasap edýäris.” Healthful Living, 280, 281.

The deliverance from Egypt is represented by the church of Ephesus, and the symbol of the church of Ephesus in that history was Joshua. After those who God brought out of Egypt failed ten successive tests, the Lord removed the covenant from the rebels and gave it to Joshua and Caleb.

Müsürden halas bolmak Efes ýygnagy tarapyndan şekillendirilýär, we şol taryhdaky Efes ýygnagynyň nyşany Ýeşuwa bolupdy. Hudaýyň Müsürden çykaranlary yzly-yzyna on synagdan geçip bilmändiklerinden soň, Reb ähti pitneçilerdan aýryp, ony Ýeşuwa bilen Kalebe berdi.

> Say unto them, As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do to you: Your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me, Doubtless ye shall not come into the land, concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. Numbers 14:28–30.

> Olara aýt: „Özüm diri bolşum ýaly hakykat, Reb şeýle diýýär, gulagyma eşitdirşiňiz ýaly, size-de şony ederin: Jesetleriňiz şu çölde ýykylar; siziň ähli sanalanlaryňyz, tutuş sany boýunça, ýigrimi ýaşlylardan we ondan ýokaryk bolanlaryňyz, Maňa garşy nala edenleriňiz, hakykatdan-da, ýurduň içine girip bilmersiňiz; diňe Ýefunnäniň ogly Kaleb bilen Nunyň ogly Ýeşuwa girer, men sizi şol ýerde ýaşatjakdygymy ant içen ýurduma.” Sanlar 14:28–30.

Sister White identifies that Joshua and Caleb represent those “upon whom the ends of the world are come,” who “make a covenant with God by sacrifice.”

Aýal Uayt Ýeşuwa bilen Kalebi dünýäniň soňlarynyň ýetiren, Hudaý bilen gurban arkaly äht edýän adamlaryň wekilleri hökmünde görkezýär.

> “For our admonition, upon whom the ends of the world are come, was this history recorded. How often the people of God today live over the experience of the children of Israel! How often they murmur and complain! How often they draw back when the Lord bids them go forward! The cause of God is suffering for want of men like Caleb and Joshua, men of fidelity and unshaken trust. God calls for men who will give themselves to him to be imbued with his Spirit. The cause of Christ and humanity demand sanctified, self-sacrificing men, men who will go forth without the camp, bearing the reproach. Let them be strong, valiant men, fit for worthy enterprises, and let them make a covenant with God by sacrifice.” Review and Herald, May 20, 1902.

> “Dünýäniň soňky zamanynyň ýetip gelen bize öwüt bolsun diýip, bu taryh ýazga geçirilendir. Şu günki wagtda Hudaýyň halky Ysraýyl ogullarynyň başyndan geçen tejribäni nähili köp gaýtadan ýaşaýar! Olar nähili köp närazylyk edip, zeýrenýärler! Reb olara öňe gitmegi buýranda, olar nähili köp yza çekilýärler! Hudaýyň işi Kaleb we Ýeşuwa ýaly adamlaryň—wepadar we sarsmaz ynamly adamlaryň—ýetmezçiligi sebäpli ejir çekýär. Hudaý Öz Ruhundan dolmak üçin Özüne bütinleý bagyş etjek adamlary çagyrýar. Mesihiň we adamzadyň işi mukaddes edilen, özüni gurban edýän adamlary, düşelgäniň daşyna çykyp, ýazgarylmagy göterjek adamlary talap edýär. Olar güýçli, edermen, mynasyp işlere laýyk adamlar bolsunlar we gurban arkaly Hudaý bilen äht baglaşsynlar.” Review and Herald, May 20, 1902.

The covenant that is renewed, as represented by the covenant being renewed with Joshua and Caleb, is the covenant with the one hundred and forty-four thousand and the great multitude. It is renewed after the original covenant chosen people are divorced from God and assigned to die in the wilderness. The covenant with the hundred and forty-four thousand is accomplished in the very same history that a former chosen people is rejected.

Täzelenýän äht, Ýeşuwa bilen Kalepe bilen täzelenen äht arkaly görkezilişi ýaly, ýüz kyrk dört müň hem-de uly mähelle bilen baglaşylan ähtdir. Ol, ilki saýlanan äht halky Hudaý tarapyndan talaq edilip, çölde ölmäge bellenenden soň täzelenýär. Ýüz kyrk dört müň bilen baglaşylan äht, öňki saýlanan halkyň ret edilýän şol bir taryhynyň içinde ýerine ýetirilýär.

Ephesus means desirable and the work accomplished by both Joshua and the early church was “desirable.” When Joshua led God’s people into the Promised Land, he went forth conquering. The first seal runs parallel with the church of Ephesus, and is represented by a white horse that goes forth conquering. This was true of Joshua and of the apostolic church. The first seal runs parallel to the church of Ephesus in both ancient and modern Israel.

Efesus “islenýän” diýmegi aňladýar, Ýeşuwanyň hem-de ilkinji ýygnagyň berjaý eden işi bolsa “islenýän” işdi. Ýeşuwa Hudaýyň halkyny Wada Berlen ýere alyp baranda, ýeňip çykyp öňe gitdi. Birinji möhür Efesus ýygnagy bilen ugurdaşdyr we ýeňip çykyp öňe gidýän ak at bilen şekillendirilýär. Bu hem Ýeşuwa, hem-de resulluk ýygnagy barada hakykatdy. Birinji möhür gadymy Ysraýylda-da, häzirki Ysraýylda-da Efesus ýygnagy bilen ugurdaşdyr.

Smyrna is derived from the word “myrrh” which is an oil that was used for embalming the dead. The second seal is represented by a red horse who was given “a great sword” and “power” to take “peace from the earth” which meant that men in that history would “kill one another.” The second seal runs parallel to the church of Smyrna and it represents the authority given to God’s enemies allowing them to overcome and kill God’s people. This was fulfilled in the period following the apostolic church and also in the history of the Judges. In both histories God allowed powers outside of God’s people to bring warfare and death upon His people. In the apostolic church that warfare was motivated by the rejection of the religion of Christ, which in the previous period of Ephesus had been invincible as it carried the gospel to the world. The motivation of the enemies of God’s people in the period of the Judges was based upon the previous period of Ephesus, where God demonstrated his power upon Egypt and the following nations that Joshua had been used to conquer. The second seal runs parallel to the church of Smyrna in both ancient and modern Israel.

Smirna “mür” sözünden türetilmiştir; bu, ölüleri mumyalamakta kullanılan bir yağdı. İkinci mühür, kendisine “büyük bir kılıç” ve yeryüzünden “esenliği kaldırma” “yetkisi” verilen kızıl bir atla temsil edilir; bunun anlamı, o tarihte insanların “birbirlerini öldürecekleri” idi. İkinci mühür, Smirna kilisesiyle paralellik gösterir ve Tanrı’nın düşmanlarına verilen, onların Tanrı’nın halkını yenmelerine ve öldürmelerine izin veren yetkiyi temsil eder. Bu, elçisel kiliseden sonraki dönemde ve ayrıca Hâkimler tarihindeki dönemde yerine geldi. Her iki tarihte de Tanrı, Kendi halkının dışındaki güçlerin O’nun halkının üzerine savaş ve ölüm getirmesine izin verdi. Elçisel kilisede bu savaş, Mesih’in dininin reddedilmesiyle güdülenmişti; o din, önceki Efes döneminde müjdeyi dünyaya taşırken yenilmez olmuştu. Hâkimler döneminde Tanrı’nın halkının düşmanlarının güdüsü ise, Tanrı’nın Mısır üzerinde kudretini gösterdiği ve Yeşu’nun fethetmek için kullanıldığı ardından gelen uluslar karşısında kudretini ortaya koyduğu önceki Efes dönemine dayanıyordu. İkinci mühür, hem kadim hem de modern İsrail’de Smirna kilisesiyle paralellik gösterir.

Pergamos means a “fortified citadel,” thus representing a castle of a king. The third seal runs parallel to Pergamos and represents the history where human judgment is carried out by the kings of the land in opposition to God’s judgment. Thus, the measurement, or the judgment which is represented by the “two” scales that weigh the “wheat,” “barley,” “oil” and “wine;” identifies royal human authority, which is always flawed in relation to God’s judgment. Remember that an honest measuring or an honest weighing does not require two scales. Two scales represent unequal judgment.

Pergamos “berkitilen galany” aňladýar, şeýlelikde ol patyşanyň galasyny aňladýar. Üçünji möhür Pergamos bilen ugurdaş gidýär we ýerdeki patyşalar tarapyndan Hudaýyň hökümine garşylykda adam höküminiň amala aşyrylýan taryhyny aňladýar. Şeýlelikde, “bugdaýy”, “arpany”, “ýagy” we “şeraby” çekýän “iki” terezi arkaly görkezilýän ölçeş, ýagny höküm, Hudaýyň hökümine gatnaşygynda hemişe kemçilikli bolan patyşalyk ynsan häkimiýetini görkezýär. Ýadyňyzda bolsun, dogruçyl ölçemek ýa-da dogruçyl çekmek üçin iki terezi gerek däldir. Iki terezi deňsiz hökümi aňladýar.

The “barley” is a symbol of the Passover festival’s “first fruit” offering, the “wheat” is a symbol of the Pentecostal festival’s offering of the “two wave loaves.” The “oil” is a symbol of the Holy Spirit and the “wine” is a symbol of doctrine. Pergamos in the time of ancient Israel is the period of the compromising kings of Israel who brought judgment upon God’s system of worship represented by the Passover through Pentecostal season. The truths of God’s word are represented by the “wine” and “oil.” In both ancient and modern Israel, the church of Pergamos is the period when Satan attempts to accomplish what he could not do through the shedding of blood in the history represented by Smyrna. In Pergamos Satan attempted to destroy God’s people and God’s truth through compromise, not by the shedding of blood as represented in Smyrna. The compromise of the kings of ancient Israel typifies the compromise of Constantine in modern Israel.

“Arpa” Pesah baýramynyň “ilk miwe” hödürlüginiň nyşanydyr, “bugdaý” bolsa Pentikost baýramynyň “iki çaýkalýan çörek” hödürlüginiň nyşanydyr. “Ýag” Mukaddes Ruhuň nyşanydyr, “şerap” bolsa taglymatyň nyşanydyr. Gadymy Ysraýylyň döwründäki Pergamos, Pesahdan Pentikosta çenli möwsüm arkaly şekillendirilen Hudaýyň ybadat ulgamynyň üstüne höküm getiren, ysraýylly ylalaşyksyz patyşalaryň döwrüdir. Hudaýyň Sözüniň hakykatlary “şerap” we “ýag” arkaly şekillendirilýär. Gadymy hem-de häzirki Ysraýylda Pergamos ýygnagy, Şeýtanyň Smyrna arkaly şekillendirilen taryhda gan dökmek bilen gazanyp bilmedik zadyny amala aşyrmaga synanyşýan döwrüdir. Pergamosda Şeýtan, Smyrnada şekillendirilişi ýaly gan dökmek arkaly däl-de, ylalaşyk arkaly Hudaýyň halkyny we Hudaýyň hakykatyny ýok etmäge synanyşdy. Gadymy Ysraýylyň patyşalarynyň ylalaşygy häzirki Ysraýylda Konstantiniň ylalaşygyny nusgalaýar.

Thyatira means “sacrifice of contrition” and speaks to the spirit of martyrdom that God provides to His people that are slain for His name. The sacrifice of contrition represents the willingness to serve Christ in severe circumstances as represented by Daniel, Shadrach, Meshach and Abednego during the captivity of the seventy years; and it also represents the sacrifice of the Waldensians, the Huguenots and others who were tortured, imprisoned, slandered and slain by the papal authority during the history of the twelve hundred and sixty years. The fourth seal runs parallel to the church of Thyatira and represents the persecution by ancient Babylon against ancient Israel and the persecution by modern Babylon against modern Israel. The history of both captivities first required a falling away from truth which Israel’s kings and the emperor Constantine accomplished. Both prepared the way for a period represented by Thyatira.

Týatira “toba gurbanlygy” diýmegi aňladýar we bu, Öz ady ugrunda öldürilen Öz halkyna Hudaýyň berýän şehitlik ruhuny beýan edýär. Toba gurbanlygy, ýetmiş ýyllyk ýesirlik döwründe Daniýel, Şadrah, Meşah we Abed-Negoda görkezilişi ýaly, agyr ýagdaýlarda Mesihe hyzmat etmäge bolan taýýarlygy aňladýar; şeýle hem ol, müň iki ýüz altmyş ýylyň taryhynyň dowamynda papalyk häkimiýeti tarapyndan gynamalara sezewar edilen, zyndana atylan, töhmet atylan we öldürilen waldensileriň, gugenotlaryň we başgalaryň gurbanlygyny hem aňladýar. Dördünji möhür Týatira ýygnagy bilen ugurdaş gidýär we gadymy Wawilonyň gadymy Ysraýyla garşy eden yzarlamasyny hem-de häzirki Wawilonyň häzirki Ysraýyla garşy eden yzarlamasyny aňladýar. Iki ýesirligiň hem taryhy ilki bilen hakykatdan ýüz dönderilmegini talap etdi; muny Ysraýylyň patyşalary hem-de imperator Konstantin amala aşyrdy. Bularyň ikisi hem Týatira bilen şekillendirilen döwür üçin ýol taýýarlady.

Sardis has no meaning in agreement with it professing a name, but the profession is a lie. The presence of the Shekinah never manifested in the second temple. The presence of Christ never manifested in the history of Sardis. The reformation of the Dark Ages was essentially a series of one step forward and two steps back. The work that the history of Sardis was supposed to accomplish in the Protestant Reformation was never finalized.

Sardis özüni bir ada eýe diýip yglan etmegi bilen gabat gelýän hiç bir many-mazmuna eýe däldir, ýöne onuň ykrar etmesi ýalandyr. Şekinäniň huzury ikinji ybadathanada hiç haçan zähir bolmady. Mesihiň huzury Sardisiň taryhynda hiç haçan zähir bolmady. Garaňky Asyrlaryň reforma hereketi öz esasynda bir ädim öňe, iki ädim yza bolan wakalaryň yzygiderliligi boldy. Sardisiň taryhynyň Protestant Reformatorda berjaý etmeli bolan işi hiç haçan gutarnykly tamamlanmady.

Philadelphia means brotherly love and it is impossible to love your brother if you do not first love God.

Filadelfiýa doganlyk söýgüsini aňladýar, eger sen ilki bilen Hudaýy söýmeýän bolsaň, onda doganyňy söýmegiň mümkin däldir.

> If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from him, That he who loveth God love his brother also. 1 John 4:20, 21.

> Eger biri: «Men Hudaýy söýýärin» diýip aýdyp, öz doganyny ýigrenýän bolsa, ol ýalandyr; sebäbi görýän doganyny söýmeýän adam, görmedik Hudaýyny nädip söýüp biler? Bizde Ondan şu buýruk bardyr: Hudaýy söýýän adam öz doganyny hem söýmelidir. 1 Ýahýa 4:20, 21.

Philadelphia represents the church who loves God, and for this reason there is no condemnation or rebuke levelled against Philadelphia.

Filadelfiýa Hudaýy söýýän ýygnagy aňladýar, we şu sebäpli Filadelfiýa garşy hiç hili ýazgarma ýa-da käýinç gönükdirilmeýär.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:7–12.

> Filadelfiýadaky ýygnagyň perişdesine ýaz: Mukaddes bolan, Hak bolan, Dawudyň açaryny elinde tutýan, açanda hiç kimiň ýapyp bilmeýän, ýapanda bolsa hiç kimiň açyp bilmeýän Zat şeýle diýýär: Seniň işleriňi bilýärin; ine, öňüňde açyk bir gapy goýdum, ony hiç kim ýapyp bilmez; çünki güýjüň az bolsa-da, Sözümi sakladyň we adymy inkär etmediň. Ine, özlerini ýehudi diýýän, emma ýehudi bolman, ýalan sözleýän Şeýtanyň sinagogasyndan bolanlary saňa bererin; ine, olary aýaklaryňyň öňünde gelip tagzym etmäge we seni söýendigimi bilmäge mejbur ederin. Çünki sabyr baradaky Sözümi sakladyň, Men hem ýer ýüzünde ýaşaýanlary synap görmek üçin tutuş dünýäniň üstüne geljek synag sagadyndan seni goraryn. Ine, tiz gelýärin; täjiňi hiç kim almaz ýaly, sende bar zady berk tut. Ýeňip çykany Hudaýymyň ybadathanasynda bir sütün ederin, ol indi hiç haçan daşary çykmaz; onuň üstüne Hudaýymyň adyny, Hudaýymyň şäheriniň adyny, ýagny Hudaýymdan gökden inýän täze Iýerusalimiň adyny we Öz täze adymy ýazaryn. Ylham 3:7–12.

Philadelphia is given “the key of David,” and in the Philadelphian history of ancient Israel they were given the Son of David, which represents among other things the prophetic principle of Alpha and Omega, the first and the last. That key represents the methodology of “historicism.” In the period represented by the Philadelphian church at the end of ancient Israel the very Author of biblical prophecy was the key. In the period represented by the Philadelphian church in the Millerite history William Miller was given the key. In those two histories Christ dealt with Jews who thought they were the sons of Abraham, but they were not. Miller dealt with Protestants who thought they were spiritual Jews, but were not.

Filadelfiýa «Dawudyň açary» berilýär, gadymy Ysraýylyň Filadelfiýa taryhynda bolsa olara Dawudyň Ogluny berdiler; bu, beýleki zatlaryň arasynda, Alfa we Omega, ilki we soňky baradaky pygamberlik ýörelgesini aňladýar. Şol açar «taryhçylygyň» usulyýetini aňladýar. Gadymy Ysraýylyň ahyryndaky Filadelfiýa ybadathanasy bilen aňladylýan döwürde, Mukaddes Kitap pygamberliginiň hut Özi Ýazyjysy açar boldy. Millerçi taryhda Filadelfiýa ybadathanasy bilen aňladylýan döwürde bolsa William Miller-e şol açar berildi. Şol iki taryhda Mesih özlerini Ybraýymyň ogullary hasap edýän, emma beýle bolmadyk ýehudiler bilen iş salyşdy. Miller bolsa özlerini ruhy ýehudiler hasap edýän, emma beýle bolmadyk protestantlar bilen iş salyşdy.

> He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:13.

> Gulagy bar bolan, Ruhuň ybadathanalara näme diýýändigini eşitsin. Ylham 3:13.

Laodicea means a people judged, and the Laodiceans, the Jews of Christ time period, were ultimately judged in 70AD at the destruction of Jerusalem. The ultimate judgment of apostate Protestantism takes place in the Sunday law crisis, but they met their judgment when they rejected the first angel’s message in the spring of 1844, and were then divinely pronounced as the daughters of Babylon. Those fallen Protestants typify Laodicean Adventism in the last days of the investigative judgment.

Laodikeýa “halkyň höküm edilmegi” diýmekdir, we Laodikeýalylar — Mesihiň döwrüniň ýehudylary — ahyrsoňy b.e. 70-nji ýylda Iýerusalimiň weýran edilmeginde höküm edildiler. Mürtät protestantçylygyň ahyrky hökümi Ýekşenbe kanuny krizisinde amala aşýar, emma olar 1844-nji ýylyň ýazynda birinji perişdäniň habaryny ret edenlerinde öz hökümlerine duş geldiler, we şondan soň ylahy taýdan Wawilonyň gyzlary diýlip yglan edildiler. Şol ýykylan protestantlar derňew höküminiň soňky günlerinde Laodikeýa Adventizminiň nusgasydyr.

We have now essentially reviewed several various ways in which the seven churches of Revelation can be correctly understood as prophetic symbols and thereafter prophetically applied. But they must be understood and applied within the context of the prophetic rules “that have been given us by the highest authority.”

Biz indi, esasan, Ylham kitabyndaky ýedi ýygnagyň pygamberlik alamatlary hökmünde nädip dogry düşünilip bilinjekdigini we şondan soň pygamberlik taýdan nädip ulanylyp bilinjekdigini görkezýän birnäçe dürli usuly gözden geçirdik. Emma olar “bize iň ýokary ygtyýar tarapyndan berlen” pygamberlik düzgünleriniň çäginde düşünilmeli we ulanylmalydyr.

The message to the seven churches were messages given to the seven churches that were in existence when John recorded the messages. The messages to the seven churches provide instruction and warning for all churches throughout history. The messages to the seven churches provide instruction and warning for individual Christians throughout history. The seven churches represent the history of Christianity from the time of the apostles until the end of the world. The seven churches represent the history of ancient Israel from the time of Moses until the destruction of Jerusalem in 70 AD. The seven churches may be recognized and applied by identifying the distinction between the first four churches and the last three churches.

Ýedi ýygnaga iberilen habarlar, Ýahýa şol habarlary ýazga geçirende bar bolan ýedi ýygnaga berlen habarlardy. Ýedi ýygnaga iberilen habarlar taryhyň ähli dowamynda ähli ýygnaklar üçin görkezme we duýduryş berýär. Ýedi ýygnaga iberilen habarlar taryhyň ähli dowamynda aýry-aýry hristianlar üçin hem görkezme we duýduryş berýär. Ýedi ýygnak resullaryň döwründen dünýäniň ahyryna çenli hristiançylygyň taryhyny aňladýar. Ýedi ýygnak Musanyň döwründen başlap, biziň eramyzdan soňky 70-nji ýylda Iýerusalimiň weýran edilmegine çenli gadymy Ysraýylyň taryhyny aňladýar. Ýedi ýygnagy ilkinji dört ýygnak bilen soňky üç ýygnagyň arasyndaky tapawudy kesgitlemek arkaly tanap we ulanyp bolýar.

Of the six various prophetic applications we are identifying, the same applications are represented in the seven seals.

Kesgitläp gelýän alty dürli pygamberlik ulanylyşynyň şol birleri ýedi möhürde hem görkezilýär.

We will address these truths in the next article.

Bu hakykatlara indiki makalada ýüzleneris.

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