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# Rome Establishes the Vision - Number Seven

Rim Görnüşi Berkarar Edýär — Ýedinji San

The Final Controversy: Rome’s Symbolism in Adventist Prophecy and the Close of Probation

Iň soňky jedel: Adventist pygamberliginde Rimiň simwolikasy we synag möhletiniň tamamlanmagy

Author

Jeff Pippenger

Published

August 17, 2024

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We are considering six historical lines within the history of Adventism where controversies over the symbol of Rome was the issue. We are employing the methodology of the latter rain, which is “line upon line” from “here a little” and “there a little.” We began by identifying that the first controversy over the symbol of Rome illustrates the current controversy, and therefore emphasizes that we are now in the last controversy before probation closes.

Biz Adventizmiň taryhynyň içinde Rimiň nyşany baradaky jedeliň mesele bolan alty taryhy çyzygyna seredýäris. Biz soňky ýagşyň usulyny ulanýarys; ol bolsa “bu ýerde biraz” we “ol ýerde biraz”dan alnan “çyzyk üstüne çyzyk”dyr. Biz Rimiň nyşany baradaky ilkinji jedeliň häzirki jedeli şekillendirýändigini kesgitlemek bilen başladyk; şonuň üçin hem bu, häzirki wagtda synag möhleti ýapylmazdan öňki iň soňky jedeliň içinde durandygymyzy aýratyn nygtaýar.

The seriousness of this final controversy about the symbol of Rome is also represented by verses ten through sixteen of Daniel eleven, which typify the hidden history of verse forty of Daniel eleven. The history of verse forty brings the student of prophecy to 1989 and the collapse of the Soviet Union as represented in verse ten. The next verse, verse forty-one, which identifies the soon-coming Sunday law in the United States, is typified by verse sixteen. Inspiration has identified that what was sealed was “the portion of the book of Daniel that related to the last days”.

Rimiň nyşany baradaky şu ahyrky dawalaryň çynlakaýlygy, şeýle hem Daniýel 11:10–16 aýatlarynda görkezilýär; bu aýatlar Daniýel 11:40-daky gizlin taryhyň nusgasy bolup durýar. 40-njy aýatyň taryhy pygamberlik okuwçysyny 1989-njy ýyla we 10-njy aýatda görkezilişi ýaly Sowet Soýuzynyň dargamagyna getirýär. Ondan soňky aýat, ýagny ABŞ-da ýakyn wagtda çykjak Ýekşenbe güni baradaky kanuny görkezýän 41-nji aýat, 16-njy aýat arkaly nusgalanýar. Ylham, möhürlenen zadyň “Daniýel kitabynyň soňky günlere degişli bolan bölegi” bolandygyny anyk görkezdi.

1989 unto the Sunday law is the sealed portion of the last days, and it is typified in verses ten through sixteen. It is therefore the increase of knowledge that leads to the close of probation for Seventh-day Adventists, for Adventism’s probation in the United States is finished at the Sunday law. In verses ten through sixteen we find verse fourteen, which identifies that it is the “robbers” of God’s people that establish the vision.

1989-njy ýyldan ýekşenbe kanunyna çenli bolan döwür soňky günleriň möhürlenen bölegidir we ol onunjy aýatdan on altynjy aýada çenli aýatlarda nusgalaşdyrylýar. Şonuň üçin, bilimleriň artmagy Ýedinji-gün Adwentistleri üçin synag möhletiniň tamamlanmagyna alyp barýar, sebäbi Birleşen Ştatlarda Adwentizmiň synag möhleti ýekşenbe kanunynda tamam bolýar. Onunjy aýatdan on altynjy aýada çenli aýatlarda biz on dördünji aýady tapýarys; ol ýerde Hudaýyň halkynyň “garakçylarynyň” görnüşi berkarar edýändigi görkezilýär.

Therefore, the Millerite controversy that is represented upon the 1843 pioneer chart is the first controversy of Rome in Adventism’s history. The fact that the very same controversy has again arrived, informs anyone who wishes to see that Jesus, as the Alpha and Omega, always illustrates the end with the beginning. The current controversy is the final controversy which sifts the wise and foolish virgins.

Şonuň üçin, 1843-nji ýylyň öňdebaryjy kartasynda görkezilen Millerit dawasy Adventizmiň taryhynda Rimiň ilkinji dawasydyr. Hut şol bir dawanyň gaýtadan ýüze çykandygy, görmek isleýän her bir adama Isanyň Alfa we Omega hökmünde soňuny hemişe başlangyç arkaly şekillendirýändigini görkezýär. Häzirki dawa paýhasly we akylsyz gyzlary eleýän iň soňky dawadyr.

Sanctified prophetic logic teaches that the one hundred and forty-four thousand come into perfect unity before their close of probation at the soon-coming Sunday law. The refining fire of Malachi’s Messenger of the Covenant is now purifying the Levites as gold and silver. The Dirt Brush Man is now purging His floor with words of truth.

Mukaddes edilen pygamberlik mantygy, ýakyn wagtda geljek Ýekşenbe kanunyndaky synag möhletiniň ýapylmagyndan öň ýüz kyrk dört müňüň kämil agzybirlige gelýändigini öwredýär. Malahiniň Ähtiň Habarchysynyň saplaýjy odu häzirki wagtda lewileri altyn we kümüş ýaly arassalaýar. Kir-çöpi Süpüriji Adam häzirki wagtda hakykat sözleri bilen Öz harmanyny arassalaýar.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> “‘Onuň elinde şemgili bar, ol harmanyny doly arassalar we bugdaýyny ambarına ýygnar.’ Matta 3:12. Bu arassalanma döwürleriniň biri bolupdy. Hakykat sözleri arkaly saman bugdaýdan aýrylýardy. Köpüsi käýinji kabul etmek üçin aşa bihaýalykly we özüni dogry hasaplaýandyklary, pesgöwünli durmuş ýoluny kabul etmek üçin hem dünýäni aşa söýýändikleri sebäpli Isadan ýüz öwürdiler. Köp adamlar henizem şol bir zady edýärler. Häzirki wagtda hem janlar Kapernaumdaky sinagogda bolan şol şägirtler ýaly synalýar. Hakykat ýüreklerine ýetirilende, öz durmuşlarynyň Hudaýyň erkine laýyk gelmeýändigini görýärler. Olar öz içlerinde doly bir üýtgeşmäniň zerurdygyny görýärler; emma özüňi inkär edýän işi üstlerine almaga taýýar däl. Şonuň üçin günäleri ýüze çykarylanda gaharlanýarlar. Olar: ‘Bu agyr sözdür; muny kim diňläp biler?’ diýip hüňürdäp, şägirtleriň Isany terk edişleri ýaly, öýkeläp gidýärler.” Asyrlaryň Islegi, 392.

The fact that the first sixteen verses are the beginning of Daniel’s last prophecy, and that those verses align with the last six verses of the chapter, indicates that the Alpha and Omega is using the verses in the beginning to accomplish the final separation of the wise and wicked, as represented by Daniel in chapter twelve, which is now occurring.

Ilkinji on alty aýatyň Danyýeliň soňky pygamberliginiň başlangyjy bolmagy we şol aýatlaryň bölümiň soňky alty aýaty bilen gabat gelmegi, Alfan we Omeganyň başdaky aýatlary häzir bolup geçýän, on ikinji bapda Danyýel arkaly şekillendirilen paýhaslylar bilen erbetleriň iň soňky aýrylmagyny amala aşyrmak üçin ulanýandygyny görkezýär.

A third witness to the serious nature of the controversy is the fact that inspiration, through the writings of Sister White, clearly upholds the 1843 pioneer chart, which represents the controversy of Rome in verse fourteen. The beginning controversy represents the ending controversy, and the inspired endorsement of the Millerite understanding of verse fourteen’s “robbers of thy people,” means that if that foundational truth is rejected, it is simultaneously a rejection of the authority of the Spirit of Prophecy. In agreement with the previous two witnesses that emphasize that this controversy occurs just before probation closes is the certainty that the last, or final, deception for those who profess to uphold the Spirit of Prophecy, is a rejection of the Spirit of Prophecy.

Jedeliň çynlakaý häsiýetine üçünji bir şaýat hökmünde şuny görkezmek bolar: ylham, White uýanyň ýazgylary arkaly, on dördünji aýatda beýan edilýän Rimiň jedelini görkezýän 1843-nji ýylyň öňdebaryjy çyzgysyny aç-açan goldaýar. Başlangyçdaky jedel soňky jedeli aňladýar, we on dördünji aýatyň “seniň halkyňyň talaňçylary” baradaky Millerçi düşünjesiniň ylhamly tassyklanmagy, eger şol binýatlaýyn hakykat ret edilse, munuň şol bir wagtyň özünde Pygamberlik Ruhunyň ygtyýaryny ret etmekdigini aňladýar. Synag möhletiniň ýapylmazyndan ozal bu jedeliň bolup geçýändigini nygtaýan öňki iki şaýat bilen ylalaşykda, Pygamberlik Ruhuny goldaýandygyny ykrar edýänler üçin iň soňky, ýa-da ahyrky, aldawyň Pygamberlik Ruhuny ret etmekdiginiň anykdygy bardyr.

> “Satan is . . . constantly pressing in the spurious—to lead away from truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

> “Şeýtan... hemişe galp zady öňe sürýär — hakykatdan ýüz öwürtmek üçin. Şeýtanyň iň soňky aldawy, Hudaýyň Ruhunyň şaýatlygyny güýjünden düşürmek bolar. ‘Ylham bolmadyk ýerde halk heläk bolýar’ (Süleyman pähimleri 29:18). Şeýtan dürli ýollar bilen we dürli serişdeleriň üsti arkaly ussatlyk bilen işläp, Hudaýyň galyndy halkynyň hakyky şaýatlyga bolan ynamyny sarsdyrmaga çalşar.

> “There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

> “Şaýatlyklara garşy şeýtany bir ýigrenç tutaşdyrylar. Şeýtanyň işleri, ýygnaklaryň olara bolan imanyny sarsdyrmakdan ybarat bolar, munuň sebäbi şudur: eger Hudaýyň Ruhunyň duýduryşlaryna, käýinjelerine we maslahatlaryna gulak asylsa, Şeýtan öz aldawlaryny ornaşdyrmak hem-de janlary öz azgynlyklary bilen baglap goýmak üçin beýle açyk bir ýol tapyp bilmez.” Selected Messages, book 1, 48.

The making of none effect, or the rejection of the authority of the “testimony of the Spirit of God” through the writings of Ellen White, is the “very last deception of Satan.” Sister White wrote that she was “shown” that the “1843 chart was directed by the hand of the Lord, and should not be altered.” The previous passage directly associates the rejection of the authority of the Spirit of Prophecy with the vision of the last days, for all the prophets speak most directly of the last days. Therefore when Daniel says in verse fourteen that “the robbers” establish the vision, it is Solomon’s vision of Proverbs 29:18, which says that those who do not have the vision “perish,” and the word “perish” means “to be made naked”.

Ellen Whiteyň ýazgylary arkaly berlen «Hudaýyň Ruhunyň şaýatlygynyň» ygtyýaryny güýjünden gaçyrmak ýa-da ret etmek, «Şeýtanyň iň soňky aldawynyň hut özi»dir. Uýamyz Waýt özüniň «görkezilişine» görä, «1843-nji ýylyň çyzgysy Rebbiň eli tarapyndan ugrukdyryldy we ol üýtgedilmeli däldir» diýip ýazdy. Öňki bölek pygamberlik Ruhunyň ygtyýaryny ret etmegi soňky günleriň görnüşi bilen göni baglanyşdyrýar, çünki ähli pygamberler iň göni manyda soňky günler barada sözleýärler. Şonuň üçin Daniýel on dördünji aýatda «garakçylaryň» görnüşi berkarar edýändigini aýdanda, bu Süleýmanyň Süleýmanyň Tymsallary 29:18-däki görnüşidir; ol ýerde görnüşi bolmadyk adamlaryň «heläk bolýandygy» aýdylýar, we «heläk bolmak» sözi «ýalaňaç edilmek» diýmegi aňladýar.

“Perish” is therefore identifying that those who profess to uphold the Spirit of Prophecy in the last days, but who reject the authority represented therein, become naked, and perish, which is a description of the Laodiceans, who are “wretched, and miserable, and poor, and blind, and naked.” They are counseled to buy “white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear.” If they refuse the counsel they are spewed out of the mouth of the Lord.

Şonuň üçin “heläk bolmak” soňky günlerde Pygamberlik Ruhuny goldaýandyklaryny ykrar edýän, emma onda görkezilen ygtyýary ret edýänleriň ýalaňaç bolup, heläk bolýandyklaryny görkezýär; bu bolsa “betbagt, ejiz, garyp, kör we ýalaňaç” bolan Laodikiýalylaryň beýanydyr. Olara “ak lybas” satyn almak maslahat berilýär, “şonuň bilen geýinip, ýalaňaçlygyň masgaraçylygy görünmesin” diýilýär. Eger olar bu maslahaty ret etseler, Rebbiň agzyndan çykarylyp taşlanarlar.

Thus, we find another witness that this nakedness is manifested just before probation closes. At the soon-coming Sunday law those naked souls will receive the mark of the beast, as they are overthrown, as represented in verse forty-one of Daniel eleven. The reason they will be overthrown is that they rejected the authority of the Spirit of Prophecy, which upholds the 1843 pioneer chart, which represents the foundations of Adventism, and includes the “key” which establishes the vision with the identification that Rome is the power represented as “the robbers of thy people” in verse fourteen.

Şeýlelik bilen, synag möhletiniň tamamlanmagynyň edil öňüsyrasynda bu ýalaňaçlygyň aýan bolýandygyna ýene bir şaýat tapýarys. Ýakyn wagtda çykjak Ýekşenbe kanunynda şol ýalaňaç janlar, Daniel on biriň kyrk birinji aýatynda görkezilişi ýaly, ýykylýandyklarynda, haýwanyň nyşanyny kabul ederler. Olaryň ýykylmagynyň sebäbi, 1843-nji ýylyň öňdebaryjylar çyzgysyny goldaýan Pygamberlik Ruhunyň ygtyýaryny ret edenlikleridir; ol çyzgy Adventizmiň binýadyny aňladýar hem-de on dördünji aýatda Rimiň “seniň halkyňyň talaňçylary” hökmünde görkezilen güýçdigini kesgitlemek arkaly görnüşi tassyklaýan “açary” öz içine alýar.

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

> Bir zat anykdyr: Şeýtanyň baýdagynyň astynda ýerlerini tutýan Ýedinji gün adventistleri ilki bilen Hudaýyň Ruhunyň Şaýatlyklarynda jemlenen duýduryşlara we käýinjilere bolan imanlaryny terk ederler.

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

> Has uly bagyşlanmaga hem-de has mukaddes gulluga çagyryş edilýär we edilmegini dowam etdirer. Häzir Şeýtanyň tekliplerini seslendirýänleriň käbiri aklyna geler. Jogapkärçilikli möhüm orunlarda durýan, emma şu wagt üçin hakykata düşünmeýän adamlar bar. Olara habar ýetirilmelidir. Eger olar ony kabul etseler, Mesih olary kabul eder we olary Özi bilen bile işleşýän hyzmatkärler eder. Emma eger olar habary eşitmekden ýüz öwürseler, onda olar Garaňkylygyň Şazadasynyň gara baýdagynyň astynda öz orunlaryny alarlar.

> “I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.” Spalding and Magan, 305, 306.

> “Maňa şeýle diýmek tabşyryldy: şu wagt üçin gymmatly hakykat adam aňlaryna barha has aýdyň açylýar. Aýratyn bir manyda erkekler we aýallar Mesihiň teninden iýip, Onuň ganyndan içmelidirler. Düşünişiň ösüşi bolar, çünki hakykat üznüksiz giňelmäge ukyplydyr. Hakykatyň ylahy gözbaşyny Goşýan, Ony tanamak üçin yzarlap gidýänler bilen has ýakyn, hatda barha has ýakyn aragatnaşyga geler. Hudaýyň halky Onuň sözüni gök çöregi hökmünde kabul edenlerinde, Onuň çykyşlarynyň daň ýaly taýýarlanyandygyny bilerler. Olar ruhy güýji kabul ederler, edil bedeniň iýmit iýlende jisim taýdan güýç alşy ýaly.” Spalding and Magan, 305, 306.

In our last article we identified that Uriah Smith was the champion of the rebellion of 1863, for it was he who introduced the counterfeit 1863 chart. The chart he produced in 1863 removed the seven times of Leviticus twenty-six from Laodicean Adventism’s prophetic message, thus marking the beginning of the progressive tearing down of the foundations, and also the beginning of the construction of the counterfeit Laodicean Adventist foundation, which is built upon sand. Later in Advent history, his private interpretation of the king of the north, bore the fruits of his prophetic model as people fled the church.

Soňky makalamyzda biz Uriýa Smitiň 1863-nji ýylyň pitnesiniň baş öňdebaryjysy bolandygyny kesgitledik, çünki galp 1863-nji ýyl çyzgysyny ilkinji bolup ol girizipdi. Onuň 1863-nji ýylda taýýarlan çyzgysy Laodikýa Adventizminiň pygamberlik habaryndan Levililer 26-njy bapdaky ýedi wagty aýryp goýdy; şeýlelik bilen bu, binýatlaryň kem-kemden ýykylmagynyň başlangyjyny, şeýle hem gumuň üstünde gurlan galp Laodikýa Adventist binýadynyň gurulmagynyň başlangyjyny alamatlandyrdy. Soňrak Advent taryhynda onuň demirgazygyň patyşasy baradaky şahsy düşündirişi, adamlaryň ýygnakdan gaçyp gitmegi bilen, onuň pygamberlik nusgasynyň miwelerini getirdi.

> Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. Matthew 7:15–27.

> Ýalan pygamberlerden ägä boluň; olar size goýnuň geýiminde gelýärler, emma içlerinden ýyrtyjy möjeklerdir. Olary miwelerinden tanarsyňyz. Tikenlerden üzüm, ýa-da ýylgynlardan injir ýygylarmy? Şeýlelikde, her bir ýagşy agaç ýagşy miwe berýär; emma çüýrük agaç erbet miwe berýär. Ýagşy agaç erbet miwe berip bilmez, çüýrük agaç hem ýagşy miwe berip bilmez. Ýagşy miwe bermeýän her bir agaç çapylyp, oda taşlanýar. Şeýlelikde, olary miwelerinden tanarsyňyz. Maňa: «Ýa Reb, Ýa Reb!» diýýänleriň hemmesi gökleriň Patyşalygyna girmez; emma göklerde bolan Atamyň erkini ýerine ýetirýän girer. Şol günde köpler maňa: «Ýa Reb, Ýa Reb, biz Seniň adyň bilen pygamberlik etmedikmi? Seniň adyň bilen jynlary kowup çykarmadykmy? Seniň adyň bilen köp gudratly işleri etmedikmi?» diýerler. Şonda Men olara açyk aýdaryn: «Men sizi hiç wagt tanamokdym; Menden aýrylyň, eý, etmiş edýänler!» Şeýlelikde, Meniň bu sözlerimi eşidip, olary ýerine ýetirýän her kimi Men gaýanyň üstünde öýüni guran dana adama meňzederin. Ýagyş ýagdy, sil geldi, ýeller öwüsdi we şol öýe uruldy; emma ol ýykylyp gaçmady, çünki ol gaýanyň üstünde düýbi tutulypdy. Meniň bu sözlerimi eşidip-de, olary ýerine ýetirmeýän her kim bolsa, öýüni gumuň üstünde guran akmak adama meňzediler. Ýagyş ýagdy, sil geldi, ýeller öwüsdi we şol öýe uruldy; ol hem ýykylyp gaçdy, onuň ýykylşy hem örän uly boldy. Matta 7:15–27.

The leadership of Laodicean Seventh-day Adventism was passed by in 1989, as assuredly as the leadership of the Jewish church was passed by at the birth of Christ.

Laodikiýa döwri Ýedinji günki Adwentizminiň ýolbaşçylygy 1989-njy ýylda bir gyra süýşürildi; bu, edil Mesihiň doglan döwründe ýewreý ybadathanasynyň ýolbaşçylygynyň bir gyra süýşürilişi ýaly gürrüňsiz hakykatdyr.

> “Men know it not, but the tidings fill heaven with rejoicing. With a deeper and more tender interest the holy beings from the world of light are drawn to the earth. The whole world is brighter for His presence. Above the hills of Bethlehem are gathered an innumerable throng of angels. They wait the signal to declare the glad news to the world. Had the leaders in Israel been true to their trust, they might have shared the joy of heralding the birth of Jesus. But now they are passed by.

> Adamlar muny bilmeýärler, emma bu habarlar asmany şatlykdan doldurýar. Nuryň dünýäsinden bolan mukaddes jandarlar has çuň we has mähirli gyzyklanma bilen ýere çekilýärler. Onuň huzury bilen bütin dünýä has ýagtydyr. Beýtullahymyň depeleriniň üstünde sansyz-sajaksyz perişdeler jemlenendir. Olar bu hoş habary dünýä yglan etmek üçin beriljek yşarata garaşýarlar. Eger Ysraýyldaky ýolbaşçylar özlerine ynanylan wepalylygy berjaý eden bolsadylar, Isanyň dogluşyny buşlamak şatlygyny paýlaşyp bilerdiler. Emma indi olaryň üstünden geçildi.

> “God declares, ‘I will pour water upon him that is thirsty, and floods upon the dry ground.’ ‘Unto the upright there ariseth light in the darkness.’ Isaiah 44:3; Psalm 112:4. To those who are seeking for light, and who accept it with gladness, the bright rays from the throne of God will shine.” The Desire of Ages, 47.

> “Hudaý şeýle yglan edýär: ‘Men teşnä suw guýaryn, gurak ýere-de joşgunly suwlary dökerin.’ ‘Dogruçylara garaňkylykda ýagtylyk dogýar.’ Işaýa 44:3; Zebur 112:4. Ýagtylygy gözleýän we ony şatlyk bilen kabul edýänler üçin, Hudaýyň tagtyndan nurly şöhleler saçyp durar.” Isa baradaky arzuw, 47.

The time of the end in the line of Christ was His birth, and it was then that the message which would test that generation was unsealed. 1989 was the time of the end for the candidates who are called to be among the one hundred and forty-four thousand. Uriah Smith’s prophetic model rejected the foundational truths which are represented on the 1843 chart. Those truths were the “Rock.”

Mesihiň neslindäki soňky döwür Onuň doglan wagtydy, we şol wagtda şol nesli synagdan geçirjek habar açyldy. 1989-njy ýyl ýüz kyrk dört müňüň arasynda bolmaga çagyrylan dalaşgärler üçin soňky döwür boldy. Uriýa Smitiň pygamberlik nusgasy 1843-nji ýylyň çyzgysynda görkezilen düýpli hakykatlary ret etdi. Şol hakykatlar «Gaýa»dy.

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

> “Duýduryş geldi: 1842, 1843 we 1844-nji ýyllardaky habaryň gelşinden bäri gurup gelýän imanymyzyň binýadyny sarsdyrjak hiç bir zada ýol berilmeli däldir. Men şol habaryň içindedim, şondan bäri bolsa, Hudaýyň bize beren ýagtysyna wepaly bolup, dünýäniň öňünde durup gelýärin. Biz gün-günden Rebbi yhlasly doga bilen gözläp, ýagtylyk agtaryp ýörenimizde aýaklarymyzyň goýlan meýdançasyndan aýaklarymyzy aýyrmagy niýet etmeýäris. Siz meniň Hudaýyň maňa beren ýagtysyny terk edip biljekdigimi pikir edýärsiňizmi? Ol Ebedi Gaýa ýaly bolmalydyr. Berlen gününden bäri ol maňa ýol görkezýär.” Review and Herald, April 14, 1903.

On September 11, 2001 the latter rain began to sprinkle as the winds representing Islam of the third woe were released, and the Patriot Act marked a transition from English to Roman law prophetically announcing that the flood of the papal power had begun to flow. The final testing process for the house of Laodicean Adventism began, and “the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it”.

2001-nji ýylyň 11-nji sentýabrynda üçünji weýiň Yslamy aňladýan ýelleri boşadylanda, soňky ýagmyr sepelenip başlady, hem-de “Patriot Act” kanuny iňlis hukugyndan rim hukugyna geçişi belläp, papalyk häkimiýetiniň siliniň akyp başlandygyny pygamberlik taýdan yglan etdi. Laodikýäniň Adventizminiň öýi üçin soňky synag işi başlandy, we “ýagyn ýagdy, seller geldi, ýeller öwüsdi, şol öýe urdy; ol hem ýykyldy, onuň ýykylşy örän uly boldy”.

The message that the mighty angel announced at that time identified that all nations had drunk the wine of Babylon, and the counterfeit methodology of papal Rome and apostate Protestantism which had been progressively adopted since the rebellion of 1863, is represented by the wine (doctrine) of Babylon.

Şol wagtda güýçli perişdäniň yglan eden habary ähli milletleriň Wawilonyň çakyryndan içendigini kesgitledi, hem-de 1863-nji ýylyň gozgalaňyndan bäri kem-kemden kabul edilip gelnen papalyk Rimiň we dinden çykan protestantizmiň galp usulyýeti Wawilonyň çakyry (taglymaty) arkaly aňladylýar.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

> Şu zatlardan soň men asmandan inip gelýän başga bir perişdäni gördüm; onuň beýik ygtyýary bardy, ýer onuň şöhraty bilen ýagtyldy. Ol güýçli ses bilen gaty gygyryp şeýle diýdi: Beýik Babil ýykyldy, ýykyldy, ol jynlaryň mekanyna, her bir haram ruhuň mesgenine, her bir haram we ýigrenji guşuň kapasyna öwrüldi. Çünki ähli halklar onuň zynasynyň gazabynyň şerabyndan içdiler, ýeriň patyşalary onuň bilen zyna etdiler, ýeriň söwdagärleri bolsa onuň nepis nygmatlarynyň köplügi arkaly baýadylar. Ylham 18:1–3.

At the disappointment of July 18, 2020, the testing process was over for the Laodicean Seventh-day Adventist church, and the testing process of those who were the candidates to be among the one hundred and forty-four thousand began. When Michael began to awaken those candidates in July of 2023, the message, represented as oil in the parable of Adventism was again unsealed. Whether post September 11, 2001 or post July 2023, there was an outpouring of the oil, and the message that was unsealed in July 2023, when fully developed, is the Midnight Cry message of the parable.

2020-nji ýylyň 18-nji iýulyndaky lapykeçlikde Laodiseýadaky Ýedinji-gün Adventist ybadathanasy üçin synag döwri tamamlandy, hem-de ýüz kyrk dört müňüň arasynda bolmaga dalaşgär bolanlaryň synag döwri başlandy. Mihael 2023-nji ýylyň iýulynda şol dalaşgärleri oýaryp başlanda, Adventizmiň tymsalynda ýag hökmünde görkezilen habar ýene-de möhürden açyldy. 2001-nji ýylyň 11-nji sentýabryndan soň bolsun ýa-da 2023-nji ýylyň iýulyndan soň bolsun, ýagyň dökülip berilşi boldy; 2023-nji ýylyň iýulynda möhürden açylan habar bolsa, doly kämilleşende, tymsaldaky Ýarygije Gykylygy habarydyr.

It begins in the testing time as the message for the wise and foolish virgins, but it swells to the loud cry message. That message arrives at the soon-coming Sunday law, and when it arrives the second voice of Revelation chapter eighteen calls God’s other flock out of Babylon.

Ol paýhasly we akylsyz päk gyzlar baradaky habar hökmünde synag döwründe başlanýar, ýöne ol güýçlenip, gaty sesli nalyş habaryna öwrülýär. Şol habar ýakyn wagtda çykjak Ýekşenbe kanuny bilen gelýär, we ol gelende, Ylham kitabyň on sekizinji babyndaky ikinji ses Hudaýyň başga sürüsini Wawilondan çykarýar.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.

> Men asmandan başga bir sesi eşitdim, şeýle diýýärdi: Ondan çykyň, eý halkym, onuň günälerine şärik bolmaň we onuň belalaryndan paý almaň. Çünki onuň günäleri asmana ýetdi, Hudaý bolsa onuň etmişlerini ýatlapdy. Ylham 18:4, 5.

The first voice of verse one through three announced the arrival of a testing time, and the sprinkling of the latter rain then began. The second voice identifies the end of that testing time, and announces the testing time for God’s other flock that is still in Babylon.

Birden üçünji aýata çenli bolan birinji ses synag döwrüniň gelendigini yglan etdi, şondan soň bolsa soňky ýagşyň sepilişi başlandy. Ikinji ses şol synag döwrüniň tamamlanandygyny anyklaýar we heniz Babilde bolan Hudaýyň beýleki sürüsi üçin synag döwrüni yglan edýär.

> “So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’ And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people.’” Review and Herald, December 6, 1892.

> “Şeýlelik bilen, dünýäni duýdurmak üçin alnyp barylýan iň soňky işde, ybadathanalara iki aýratyn çagyryş edilýär. Ikinji perişdäniň habary şudur: ‘Beýik şäher bolan Babil ýykyldy, ýykyldy; çünki ol ähli milletlere özüniň zynasyny gazabynyň şerabyndan içirdi.’ Üçünji perişdäniň habarynyň güýçli gykylygynda bolsa, asmandan bir ses eşidilýär, ol şeýle diýýär: ‘Eý, Meniň halkym, ondan çykyp geliň.’” Review and Herald, December 6, 1892.

It is during the outpouring of the Holy Spirit that Paul’s strong delusion of 2 Thessalonians is accomplished. Whether it was the testing of the Laodicean Seventh-day Adventist church that began on September 11, 2001 or the testing of the virgins who experienced the disappointment of July 18, 2020, the testing occurs during an outpouring of the Holy Spirit. That outpouring represents a testing message.

Mukaddes Ruh dökülýän döwründe Pawlusyň 2 Selanikliler kitabynda agzan güýçli azgynlyk amala aşýar. Bu 2001-nji ýylyň 11-nji sentýabrynda başlanan Laodikiýadaky Ýedinji Gün Adventist ybadathanasynyň synagy bolsun, ýa-da 2020-nji ýylyň 18-nji iýulyndaky lapykeçligi başdan geçiren päk gyzlaryň synagy bolsun, synag Mukaddes Ruhuň dökülýän döwründe bolýar. Şol dökülme synag habaryny aňladýar.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Bütin ýeriň Rebbiniň huzurynda duran mesh edilenler, bir wagtlar örtüji kerup hökmünde Şeýtana berlen orna eýedirler. Tagtyny gurşap alan mukaddes jandarlar arkaly Reb ýer ýüzüniň ýaşaýjylary bilen üznüksiz aragatnaşygy dowam etdirýär. Altyn ýag, Hudaýyň imanlylaryň çyralaryny öçüp gitmezden, lowlap ýanyp durmagy üçin üpjün edýän merhemetini aňladýar. Eger bu mukaddes ýag Hudaýyň Ruhunyň habarlarynda gökden guýulmaýan bolsady, şerde işleýän güýçler adamlaryň üstünden bütinleý höküm sürerdi.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> Hudaý, bize iberýän habarlaryny kabul etmänimizde, kemsidilýär. Şeýlelikde, Ol tarapyndan garaňkylykda bolanlara ýetirilmegi üçin janymyza guýuljak altyn ýagy ret edýäris. «Ine, giýe çykýan gelýär; Ony garşy almaga çykyň» diýen çagyryş gelende, mukaddes ýagy kabul etmedik, Mesihiň merhemetini ýüreklerinde ezizläp saklamadyk adamlar, akylsyz päk gyzlar ýaly, Rebbi garşylamaga taýýar däldiklerini görerler. Olar ýag almak güýjüne özlerinde eýe däldirler, we olaryň durmuşlary haraba öwrüler. Emma Hudaýyň Mukaddes Ruhy dilenilse, eger biz Musa ýaly: «Maňa Öz şöhratyňy görkez» diýip ýalbarysak, onda Hudaýyň söýgüsi ýüreklerimize döküler. Altyn turbalaryň üsti bilen altyn ýag bize ýetiriler. «Güýç bilen däl, kuwwat bilen däl, eýsem Meniň Ruhum bilen, diýýär Goşunlaryň Rebbi». Dogrulyk Gününiň ýagty şöhlelerini kabul etmek arkaly Hudaýyň çagalary dünýäde çyra ýaly şöhle saçarlar». Review and Herald, July 20, 1897.

The sealing time of the one hundred and forty-four thousand began on September 11, 2001, and it represents two testing periods. The first is the final testing of the Laodicean Seventh-day Adventist church, and the second is for those who are the subjects of the parable of the ten virgins. To be either a wise or a foolish virgin requires that all the virgins experience a tarrying time.

Bir ýüz kyrk dört müňüň möhürleniş wagty 2001-nji ýylyň 11-nji sentýabrynda başlandy we ol iki synag döwrüni aňladýar. Birinjisi Laodikiýadaky Ýedinji Gün Adventist ybadathanasynyň ahyrky synagydyr, ikinjisi bolsa on gyz baradaky tymsalyň temasy bolanlar üçindir. Akylly ýa-da akylsyz gyzlaryň hataryna degişli bolmak üçin gyzlaryň hemmesi-de bir gijä galma döwrüni başdan geçirmelidir.

In Millerite history the tarrying time began with the arrival of the second angel, which occurred at the first disappointment. At that point the Protestants, who were God’s former covenant chosen people were passed by. On July 18, 2020 the former covenant chosen people were passed by, and the testing process that occurred during the tarrying time in the Millerite history began to be repeated. The message of the Midnight Cry was then developed in Millerite history, as it is currently being developed. When it fully arrived at the Exeter Camp meeting it was manifested who had the message (oil) and who did not. The former covenant chosen people of either history is the first to be tested and passed by.

Millerçi taryhynda gijä galma wagty ikinji perişdäniň gelmegi bilen başlandy, ol hem ilkinji lapykeçlikde bolup geçdi. Şol pursatda, öňki ähtiň saýlanan halky bolan protestantlar ýan geçildi. 2020-nji ýylyň 18-nji iýulynda öňki ähtiň saýlanan halky ýan geçildi, we Millerçi taryhyndaky gijä galma wagtynda bolup geçen synag işi gaýtadan ýerine ýetirilip başlandy. Soňra Millerçi taryhynda Ýarygije Gykylygynyň habary ösdürildi, edil häzir ösdürilişi ýaly. Ol Exeter lager ýygnagyna doly gelip ýetende, kimiň habarynyň (ýagynyň) bardygy we kimiň ýokdugy aýan boldy. Her iki taryhyň hem öňki ähtiniň saýlanan halky ilkinji bolup synalýar we ýan geçilýär.

> “‘A new heart will I give you and a new spirit will I put within you.’ I believe with all my heart that the Spirit of God is being withdrawn from the world, and those who have had great light and opportunities and have not improved them, will be the first to be left. They have grieved away the Spirit of God. The present activity of Satan in working upon hearts, and upon churches and nations should startle every student of prophecy. The end is near. Let our churches arise. Let the converting power of God be experienced in the heart of the individual members, and then we shall see the deep moving of the Spirit of God. Mere forgiveness of sin is not the sole result of the death of Jesus. He made the infinite sacrifice not only that sin might be removed, but that human nature might be restored, rebeautified, reconstructed from its ruins, and made fit for the presence of God.” Selected Messages, book 3, 154.

> “‘Size täze ýürek bererin we içiňize täze ruh ýerleşdirerin.’ Men bütin ýüregim bilen ynanýaryn: Hudaýyň Ruhy dünýäden yzyna çekilýär, uly nura we mümkinçiliklere eýe bolup, olardan peýdalanmadyklar ilkinji bolup taşlanylar. Olar Hudaýyň Ruhuny gynadyp, özlerinden daşlaşdyrdylar. Häzirki wagtda Şeýtanyň ýürekleriň, şeýle hem ýygnaklaryň we halklaryň üstünde edýän täsiri pygamberlige okuw edýän her bir adamy tisgindirmelidir. Ahyrýet ýakyndyr. Goý, ýygnaklarymyz ýerinden galsyn. Goý, Hudaýyň özgertiji güýji aýratyn agzalaryň ýüreginde başdan geçirilsin; şonda biz Hudaýyň Ruhunyň çuňňur hereketini göreris. Günäniň diňe bagyşlanmagy Isanyň ölüminden çykýan ýeke-täk netije däldir. Ol çäksiz gurbanlygy diňe günä aýrylsyn diýip däl, eýsem ynsan tebigatynyň dikeldilmegi, täzeden gözelleşdirilmegi, harabalyklaryndan täzeden gurulmagy we Hudaýyň huzury üçin laýyk edilmegi üçin etdi.” Selected Messages, book 3, 154.

In either testing period, those who rejected the message that is unsealed receive Paul’s strong delusion.

Iki synag döwrüniň haýsysynda-da, açylan habary ret edenler Pawlusyň aýdýan güýçli azaşyklygyna sezewar bolýarlar.

> “It is a fearful thing to treat lightly the truth which has convinced our understanding and touched our hearts. We cannot with impunity reject the warnings which God in mercy sends us. A message was sent from heaven to the world in Noah’s day, and the salvation of men depended upon the manner in which they treated that message. Because they rejected the warning, the Spirit of God was withdrawn from the sinful race, and they perished in the waters of the flood. In the time of Abraham, mercy ceased to plead with the guilty inhabitants of Sodom, and all but Lot with his wife and two daughters were consumed by the fire sent down from heaven. So in the days of Christ. The Son of God declared to the unbelieving Jews of that generation, ‘Your house is left unto you desolate.’ Looking down to the last days, the same infinite power declares, concerning those who ‘received not the love of the truth, that they might be saved,’ ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ As they reject the teachings of His Word, God withdraws His Spirit, and leaves them to the deceptions which they love.” Early Writings, 46.

> “Düşünişimize ynandyryp, ýüreklerimize täsir eden hakykata äsgermezçilik bilen garamak gorkunç zatdyr. Hudaýyň Öz merhemeti bilen bize iberýän duýduryşlaryny jezasyz ret edip bilmeris. Nuhuň günlerinde dünýä asmandan bir habar iberildi, we adamlaryň halas bolmagy şol habara nähili çemeleşendiklerine baglydy. Olar duýduryşy ret edendikleri sebäpli, Hudaýyň Ruhy günäkär nesilden çekilip alyndy, we olar tupanyň suwlarynda heläk boldular. Ybraýymyň döwründe hem, merhemet Sodomyň günäkär ýaşaýjylaryny mundan beýläk ýalbarmagyny bes etdi, we Lutuň özi, aýaly hem-de iki gyzyndan başga hemmesi asmandan inen ot bilen ýok edildi. Mesihiň günlerinde hem şeýle boldy. Hudaýyň Ogly şol nesliň imansyz ýahudylaryna şeýle diýdi: ‘Ine, öýüňiz size haraba ýagdaýda galdyryldy.’ Ahyrky günlere nazar salyp, şol bir çäksiz Gudrat: halas bolmaklary üçin ‘hakykatyň söýgüsini kabul etmedikler’ barada şeýle yglan edýär: ‘Şonuň üçin Hudaý olara güýçli azgynlygy iberer, olar ýalana ynansynlar diýip; hakykata iman etmän, tersine, adalatsyzlykdan lezzet alanlaryň hemmesi höküm edilsin diýip.’ Olar Onuň Sözüniň taglymatlaryny ret edenlerinde, Hudaý Öz Ruhuny olardan çekip alýar we olary söýýän aldawlarynyň eline goýýar.” Early Writings, 46.

We will continue this study in the next article.

Bu barlagy indiki makalada dowam etdireris.

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