Article

# Elijah - Number Six

Ylýas — Altynjy San

Ten Tests

On synag

Author

Jeff Pippenger

Published

October 5, 2023

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We have been addressing the symbolism of Elijah and are now using the histories of Mount Carmel and Mount Sinai to illustrate a progressive testing process for the horn of Protestantism and a progressive political development for the horn of Republicanism that parallels the horn of Protestantism.

Biz Eliýanyň nyşanly manysy bilen iş salyşyp gelýäris we indi Karmel dagy bilen Sinaý dagynyň taryhlaryny, Protestantizmiň şahasy üçin barha ösüşli synag işini hem-de Protestantizmiň şahasyna paralel gelýän Respublikanizmiň şahasy üçin barha ösüşli syýasy ösüşi görkezmek üçin ulanýarys.

The last article was working through the rebellion of Numbers chapter thirteen and fourteen which identifies the tenth and final test for ancient Israel after their crossing of the Red Sea. The history aligns with the beginning movement of Millerite history, but also with the history of God’s ending movement. The work of all three angels of Revelation fourteen is accomplished by a movement at the beginning and a movement at the end.

Soňky makala Gadymy Ysraýylyň Gyzyl deňizden geçişinden soň başdan geçiren onunjy we soňky synagyny görkezýän Sanlar kitabynyň on üçünji we on dördünji baplaryndaky gozgalaňy seljerýärdi. Bu taryh Millerit taryhynyň başlangyç hereketi bilen utgaşýar, emma şol bir wagtyň özünde Hudaýyň soňky hereketiniň taryhy bilen hem utgaşýar. Ylham kitaby on dörtde beýan edilen üç perişdäniň hemmesiniň işi başlangyçdaky bir hereket we ahyrdaky bir hereket arkaly ýerine ýetirilýär.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

> “Üçünji perişdäniň habarynyň yglan edilmegine goşulýan perişdäniň şöhraty bilen bütin ýer ýüzi ýagtyldylmalydyr. Bu ýerde dünýä möçberindäki gerime we görlüp-eşidilmedik güýje eýe bir iş öňünden habar berilýär. 1840–44-nji ýyllardaky advent hereketi Hudaýyň güýjüniň şöhratly bir beýanydy; birinji perişdäniň habary dünýäniň her bir missionerlik duralgasyna ýetirildi, käbir ýurtlarda bolsa on altynjy asyryň Reformasiýasyndan bäri haýsydyr bir ýurtda şaýatlyk edilen iň beýik dini gyzyklanma boldy; emma bularyň ählisi üçünji perişdäniň soňky duýduryşy astyndaky kuwwatly hereket tarapyndan geçiler.” The Great Controversy, 611.

Between the history of the beginning movement and the ending movement, we find the history of the church of Laodicea. The angel that lightens the earth with its glory is clearly identified as a movement, not a church.

Başlangyç hereketiniň taryhy bilen ahyrky hereketiň taryhynyň arasynda biz Laodikeýa ýygnagynyň taryhyny görýäris. Öz şöhraty bilen ýeri ýagtylandyrýan perişde aç-açan ýygnak däl-de, bir hereket hökmünde tanadylýar.

> “Of Babylon, at the time brought to view in this prophecy, it is declared: ‘Her sins have reached unto heaven, and God hath remembered her iniquities.’ Revelation 18:5. She has filled up the measure of her guilt, and destruction is about to fall upon her. But God still has a people in Babylon; and before the visitation of His judgments these faithful ones must be called out, that they partake not of her sins and ‘receive not of her plagues.’ Hence the movement symbolized by the angel coming down from heaven, lightening the earth with his glory and crying mightily with a strong voice, announcing the sins of Babylon. In connection with his message the call is heard: ‘Come out of her, My people.’ These announcements, uniting with the third angel’s message, constitute the final warning to be given to the inhabitants of the earth.” The Great Controversy, 604.

> Bu pygamberlikde görkezilen döwürde Babil hakynda şeýle diýilýär: «Onuň günäleri göge ýetdi, Hudaý bolsa onuň etmişlerini ýatlady». Ylham 18:5. Ol öz ýazygynyň ölçegini doldurdy, we onuň üstüne heläkçilik inmek üzre. Emma Hudaýyň henizem Babilde bir halky bar; we Onuň höküm-jezalarynyň gelmeginden öň, bu wepaly adamlar onuň günälerine şärik bolmazlyklary we «onuň belalaryndan paý almazlyklary» üçin ol ýerden çagyrylyp çykarylmalydyr. Şonuň üçin asmandan inip gelýän, ýer ýüzüni öz şöhraty bilen ýagtyldýan we güýçli ses bilen gaty gygyryp, Bablyň günälerini yglan edýän perişde bilen alamatlandyrylan hereket ýüze çykýar. Onuň habary bilen baglanyşyklylykda şeýle çagyryş eşidilýär: «Eý, Meniň halkym, ondan çykyp gaýdyň». Bu yglanlar üçünji perişdäniň habary bilen birleşip, ýer ýüzünde ýaşaýanlara berilmeli iň soňky duýduryşy emele getirýär. «Beýik göreş», 604.

All the prophets agree with one another and they all identify more specifically “the last days,” than they identify the days in which the prophecies were proclaimed. As an example of this phenomenon the angel of Revelation eighteen, was and is typified by the angel of Revelation ten. Both lighten the earth with its glory when it descends. Sister White identifies the first angel in the book Early Writings.

Ähli pygamberleriň hemmesi biri-biri bilen ylalaşýarlar we olaryň ählisi pygamberlikleriň yglan edilen günlerini kesgitleýişlerinden has anyk görnüşde “ahyrky günleri” görkezýärler. Bu hadysanyň bir mysaly hökmünde, Ylham kitabyň on sekizinji babyndaky perişde, Ylham kitabyň onunjy babyndaky perişde arkaly öňden nyşanlanan bolupdyr we şeýle hem şeýledir. Olaryň ikisi-de aşak inenlerinde ýer ýüzüni onuň şöhraty bilen ýagtyldýarlar. White uýajyk ilkinji perişdäni Early Writings kitabynda kesgitleýär.

> “Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.

> “Isa ýer ýüzüniň ýaşaýjylaryny Onuň ikinji gezek peýda bolmagyna taýýarlanmak üçin duýdurmak maksady bilen güýçli bir perişdä tabşyrdy. Perişde gökde Isanyň huzuryndan çykyp gidende, onuň öňünden örän ýagty we şöhratly bir nur öňe düşdi. Maňa onuň wezipesiniň ýer ýüzüni öz şöhraty bilen ýagtyltmakdan hem-de adamlary Hudaýyň geljek gazaby barada duýdurmakdan ybaratdygy aýdyldy.” Irki Ýazgylar, 245.

That angel of Revelation eighteen descended on September 11, 2001. It had been typified by the angel that descended on August 11, 1840. In Isaiah chapter six, Isaiah is shown the temple in heaven and God’s glory. In verse three of chapter six it identifies that the whole earth is full of God’s glory. That happens when the angel of Revelation eighteen descends.

Ylhamyň on sekizinji babyndaky şol perişde 2001-nji ýylyň 11-nji sentýabrynda indi. Ol 1840-njy ýylyň 11-nji awgustynda inen perişde arkaly öňünden nusgalanyp görkezilipdi. Işaýa kitabynyň altynjy babynda Işaýa gökdäki ybadathanany we Hudaýyň şöhratyny görýär. Altynjy babyň üçünji aýatynda bütin ýeriň Hudaýyň şöhratyndan doludygyny aýdylýar. Bu, Ylhamyň on sekizinji babyndaky perişde inende bolup geçýär.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.

> Bundan soň men başga bir perişdäniň gökden inýändigini gördüm; onuň uly ygtyýary bardy, we ýer onuň şöhraty bilen ýagtyldy. Ylham 18:1.

Verse three of Isaiah six identifies the same history.

Işaýa kitabynyň altynjy bapynyň üçünji aýaty şol bir taryhy görkezýär.

> And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.

> Biri beýlekisine gygyrdy we şeýle diýdi: «Mukaddes, mukaddes, mukaddesdir Hökmürowan Reb; bütin ýer ýüzi Onuň şöhratyndan doludur». Işaýa 6:3.

Sister White brings Isaiah’s vision of the sanctuary together with the movement of Revelation eighteen.

Uayt Waýt Işaýanyň mukaddes ýer baradaky görnüşini Ylhamyň on sekizinji babyndaky hereket bilen birleşdirýär.

> “The seraphim before the throne are so filled with reverential awe in beholding the glory of God that they do not for an instant look upon themselves with self-complacency, or in admiration of themselves or one another. Their praise and glory are for the Lord of Hosts, who is high and lifted up, and the glory of whose train fills the temple. As they see the future, when the whole earth shall be filled with his glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in his presence, beneath his smile of approbation, they wish for nothing more. In bearing his image, in doing his service and worshiping him, their highest ambition is fully reached.

> Tagtyň öňündäki serafimler Hudaýyň şöhratyna seredip durkalar, şeýle bir hormat doly haýranlykdan doludyrlar welin, olar özlerine hiç bir pursatlap-da öz-özüne hoşal bolmak bilen ýa-da özlerine, ýa-da biri-birine haýran galmak bilen garamaýarlar. Olaryň alkyşy we şöhraty beýik hem-de ýokary göterilen Serkerdeler Rebbi üçindir; onuň eteginiň şöhraty ybadathanany doldurýar. Olar bütin ýer ýüzüniň onuň şöhraty bilen doljak geljegini görenlerinde, ýeňişli alkyş aýdymy biri-birinden sazyň owazy bilen gaýtalanýar: «Mukaddes, mukaddes, mukaddes, Serkerdeler Rebbidir». Olar Hudaýy şöhratlandyrmak bilen doly kanagatlanýarlar; we onuň huzurynda, onuň makullama ýylgyryşynyň astynda, başga hiç zady islemeýärler. Onuň keşbini götermekde, onuň hyzmatyny etmekde we oňa ybadat etmekde, olaryň iň beýik ymtylyşy doly amala aşýar.

> “The vision given to Isaiah represents the condition of God’s people in the last days.” Review and Herald, December 22, 1896.

> Işaýa berlen görnüş Hudaýyň halkynyň soňky günlerdäki ýagdaýyny aňladýar. Review and Herald, 1896-njy ýylyň 22-nji dekabry.

John in Revelation chapter ten and also in chapter eighteen, and with Isaiah in chapter six and including the commentary of Sister White, place all these illustrations of the earth being lightened with God’s glory at the same point in history. The whole earth witnessed the events that took place on September 11, 2001. The progressive history of the Millerite movement that concluded in 1863, typified the history when the mighty angel of Revelation eighteen descends with the history associated with the angel that descended in Revelation chapter ten. With these opening premises in place, we will return to the testing process represented in Numbers chapter fourteen. After Moses interceded for the rebels that wished to return to Egypt and stone Joshua and Caleb, God accepts Moses’ intercession.

Ylhamda onunjy babynda Ýahýa hem-de on sekizinji babynda, şeýle-de Işaýa altynjy babynda we White uýanyň düşündirişlerini hem goşmak bilen, ýeriň Hudaýyň şöhraty bilen ýagtyldylmagynyň bu ähli mysallaryny taryhyň şol bir döwrüne ýerleşdirýärler. 2001-nji ýylyň 11-nji sentýabrynda bolup geçen wakalara bütin ýer şaýat boldy. 1863-nji ýylda jemlenen Millerit hereketiniň yzygiderli taryhy, Ylhamda on sekizinji bapdaky güýçli perişdäniň, Ylhamyň onunjy babynda inen perişde bilen baglanyşykly taryh bilen bilelikde inýän döwrüniň nusgasy boldy. Bu açyk başlangyç şertleri goýup, biz indi Sanlar kitabynyň on dördünji babynda görkezilen synag işine dolanarys. Musa, Müsüre gaýdyp gitmegi hem-de Ýeşuwany we Kalebi daşlap öldürmegi isleýän gozgalaňçylaryň hatyrasyna araçyllyk edeninden soň, Hudaý Musanyň araçyllygyny kabul edýär.

> And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:20–24.

> Reb şeýle diýdi: “Men seniň sözüňe görä bagyşladym; ýöne Men diridigime ant içýärin, tutuş ýer ýüzi Rebbiň şöhraty bilen dolar. Çünki Meniň şöhratymy we Müsüriň içinde hem-de çölda eden gudratlarymy görüp, şonda-da häzir şu on gezek Meni synap, sesime gulak asmadyk şol adamlaryň hiç biri atalaryna ant içip wada eden ýurdumy elbetde görmez; Maňa garşy baş galdyranlaryň hiç biri ony görmez. Emma hyzmatkärim Kalepde başga bir ruh bolany we ol Maňa doly eýerendigi sebäpli, Men ony baran ýurduna girizerin; onuň nesli hem şol ýurdy miras alar.” Sanlar 14:20–24.

The history represented here in Numbers fourteen is the final test for ancient Israel and their failure secured for them death in the wilderness over the following forty years. The history is directly associated with Revelation eighteen for God there proclaimed that “as truly as” God lives “all the earth shall be filled with the glory of the Lord.” It’s a very strong statement that God places in this historical record, and in so doing He emphasizes that the history represented in Numbers chapters thirteen and fourteen, pointed forward to the mighty movement of the angel of Revelation eighteen. Because Revelation eighteen is the end of the remnant people of God, the beginning of the remnant people of God is also illustrated in the passage we are considering in the book of Numbers.

Mukaddes Kitabyň Sanlar kitabynyň on dördünji babynda beýan edilýän bu taryh gadymy Ysraýyl üçin iň soňky synag bolup, olaryň şowsuzlygy indiki kyrk ýylyň dowamynda çöldäki ölümi özlerine berkidip berdi. Bu taryh Wahýy on sekizinji bap bilen göni baglanyşyklydyr, çünki şol ýerde Hudaý: «Öz ýaşaýşym hakyna kasam edýärin, bütin ýer Rebbiň şöhraty bilen dolar» diýip yglan etdi. Bu Hudaýyň şu taryhy ýazgyda goýýan örän güýçli beýannamasydyr, we muny etmek bilen Ol Sanlar kitabynyň on üçünji we on dördünji baplarynda beýan edilýän taryhyň Wahýy on sekizinji bapdaky perişdäniň gudratly hereketine öňe tarap yşarat edendigini nygtaýar. Wahýy on sekizinji bap Hudaýyň galyndy halkynyň soňuny görkezýändigi sebäpli, Hudaýyň galyndy halkynyň başlangyjy hem Sanlar kitabynda garalýan şu parçada şekillendirilýär.

On August 11, 1840, at the fulfillment of a prophecy of Islam of the second woe, the former chosen covenant people were tested by the message of Elijah that had just been proven to be correct.

1840-njy ýylyň 11-nji awgustynda, ikinji «waýyň» Yslam baradaky pygamberliginiň ýerine ýeten pursatynda, öň saýlanan äht halky ýaňy-ýakynda dogrulygy subut edilen Iliýanyň habary bilen synag edildi.

On September 11, 2001, at the fulfillment of a prophecy of Islam of the third woe, the former chosen covenant people marked the beginning of the judgment of the living as the message of Elijah that had just been proven to be correct.

2001-nji ýylyň 11-nji sentýabrynda, üçünji betbagtçylyga degişli Yslamyň pygamberliginiň ýerine ýetmeginde, öňki saýlanan äht halky ýaňy-ýakynda dogrudygy subut edilen Ylýasyň habary hökmünde dirileriň höküm edilşiniň başlanmagyny belläp geçdi.

The Elijah message of the Millerite history was set within the context of prophetic time. The Elijah message on September 11, 2001 was set within the context of the repetition of history. September 11, 2001 repeated the history of August 11, 1840 for both dates represent a fulfillment of a prophecy of Islam, and both mark the descent of the angel, that Sister White said is “no less a personage than Jesus Christ.” Though Sister White never says the angel of Revelation eighteen “was no less a personage than Jesus Christ” as she does of the angel of Revelation ten, the angel of Revelation eighteen lightens the earth with “his” glory, and the Scriptures are clear that it is the glory of Jesus Christ that lightens the earth.

Milleritler döwrüniň Ylýas habary pygamberlik wagtynyň çäginde ýerleşdirilipdi. 2001-nji ýylyň 11-nji sentýabryndaky Ylýas habary bolsa taryhyň gaýtalanmagy çäginde ýerleşdirilipdi. 2001-nji ýylyň 11-nji sentýabry 1840-njy ýylyň 11-nji awgustynyň taryhyny gaýtalady, çünki bu iki senäniň ikisi hem Yslama degişli bir pygamberligiň ýerine ýetmegini aňladýar, hem-de ikisi hem uýanyň inmegini alamatlandyrýar; bu uýa barada Waýta uýa onuň “Isa Mesihden pes bolmadyk bir şahsdygyny” aýdýar. Waýta uýa Ylhamyň onunjy bapdaky uýa barada aýdyşy ýaly, Ylhamyň on sekizinji bapdaky uýa barada hiç haçan “ol Isa Mesihden pes bolmadyk bir şahsdy” diýip aýtmaýar, emma Ylhamyň on sekizinji bapdaky uýasy ýeri “özüniň” şöhraty bilen nurlandyrýar, hem-de Mukaddes Ýazgylar ýeri nurlandyrýanyň Isa Mesihiň şöhratydygyny açyk görkezýär.

The instrument of judgment that brought about the test of the Protestants in the beginning was the Millerite movement as represented by Elijah. The instrument of judgment that brings about the test of Seventh-day Adventism at the end is the Elijah movement as represented by the one hundred and forty-four thousand. The symbol of Elijah has more than one meaning, and though he represents Miller and the Millerite movement, he also represents the one hundred and forty-four thousand.

Başlangyçda protestantlaryň synagyny amala aşyran höküm gurady, Eliýa arkaly görkezilen Millerit hereketi boldy. Ahyrda Ýedinji Gün Adwentizminiň synagyny amala aşyrýan höküm gurady, bir ýüz kyrk dört müň arkaly görkezilen Eliýa hereketidir. Eliýanyň nyşanynyň birdan köp manysy bar; ol Milleri we Millerit hereketini aňladýandygyna garamazdan, ol bir ýüz kyrk dört müňi hem aňladýar.

> “Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51-53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 412.

> “Üýtgeşme dagynda Musa Mesihe günäniň we ölümiň üstünden gazanan ýeňşine şaýat boldy. Ol adylaryň direlişinde gabyrdan çykjaklary wekilçilik edýärdi. Ölümi görmän asmana alnyp gidilen Ylýas bolsa, Mesihiň ikinji gelişinde ýerde diri boljaklary we ‘birden, göz açyp-ýumasy salymda, soňky surnaýda’ ‘özgerdiljekleri’ wekilçilik edýärdi; çünki ‘bu pany beden bakylyksyzlygy geýmeli,’ hem-de ‘bu çüýreýän beden çüýremezligi geýmeli.’ 1 Korintoslylar 15:51-53. Isa, ‘ikinji gezek günä üçin däl-de, gutulyş üçin’ geljek wagtynda nähili peýda bolsa, asman nuruna bürenipdi. Çünki Ol ‘Öz Atasynyň şöhratynda mukaddes perişdeler bilen’ geler. Ýewreýler 9:28; Mark 8:38. Halasgäriň şägirtlere beren wadasy indi ýerine ýetipdi. Dagyň üstünde geljek şöhrat patyşalygy kiçeldilen görnüşde görkezildi,—Patyşa hökmünde Mesih, direlen mukaddesleriň wekili hökmünde Musa, hem-de diri alnyp gidilenleriň wekili hökmünde Ylýas.” The Desire of Ages, 412.

The covenant people that are passed by are the majority of ten to two. Many are called, but few are chosen. The failure of the tenth test was based upon whether the evil report, or the good report of the Promised Land was rejected or accepted. Thus, the history here illustrated demonstrates that victory or defeat in the progressive testing history is premised upon a choice of two methodologies that interpret the same information.

Geçip gidilen äht halky ondan ikäniň arasynda onuň köpçüligi ondan azlygyndan has köpdir. Köp adam çagyrylýar, emma az adam saýlanýar. Onunjy synagyň şowsuzlygy Wada edilen Ýer baradaky erbet habaryňmy ýa-da ýagşy habaryňmy ret edilendigine ýa-da kabul edilendigine baglydy. Şeýlelikde, bu ýerde şekillendirilen taryh, öňe barýan synag taryhynda ýeňşiň ýa-da ýeňlişiň şol bir maglumatlary düşündirýän iki usulyýetiň biriniň saýlanyşyna esaslanýandygyny görkezýär.

All twelve spies saw the Promised Land, but two different conclusions were drawn concerning what the Promised Land represented. One report was motivated by human fear the other by faith. One manifested a desire to reject the leading of God and return to Egyptian slavery and the other report manifested a desire to trust the leading of God and move forward into the Promised Land.

On iki içalynyň hemmesi Wada Berlen Ýurdy gördüler, emma Wada Berlen Ýurduň nämäni aňladýandygy babatda iki dürli netije çykaryldy. Habarlaryň biri ynsan gorkusy bilen herekete getirildi, beýlekisi bolsa iman bilen. Olaryň biri Hudaýyň ýolbaşçylygyny ret edip, Müsür gulçulygyna dolanmak islegini ýüze çykardy, beýlekisi bolsa Hudaýyň ýolbaşçylygyna bil baglap, Wada Berlen Ýurda tarap öňe gitmek islegini ýüze çykardy.

In the Millerite movement, the majority also chose to return to the bondage of Babylon and become her daughters, and this was the manifestation of their decision to reject the prophetic message of the first angel. The faithful Millerites chose to follow the prophetic message of the first angel, even after the apparent failure at the first disappointment in the spring of 1844. The history of Numbers sets forth two different “reports” of the twelve spies, representing two different analyses of the same prophetic message. In 1863, Laodicean Adventism did not accept a prophetic message, they rejected a formerly established prophetic message. In 1863, Laodicean Adventism returned to and accepted the biblical methodology that opposed William Miller throughout his ministry. Those that rejected the prophetic message and desired to return to bondage were typified by the rebels of Numbers fourteen, who ultimately died in the wilderness.

Millerit hereketinde hem köplük Wawilonyň gulçulygyna gaýdyp barmagy we onuň gyzlary bolmagy saýlady, munuň özi bolsa olaryň birinji perişdäniň pygamberlik habaryny ret etmek baradaky kararynyň ýüze çykmasy boldy. Wepadar Milleritler bolsa 1844-nji ýylyň ýazyndaky birinji lapykeçlikde görnüp duran şowsuzlykdan soň hem birinji perişdäniň pygamberlik habaryna eýermegi saýladylar. Sanlar kitabynyň taryhy şol bir pygamberlik habarynyň iki dürli seljermesini aňladýan on iki içalynyň iki dürli “habaryny” beýan edýär. 1863-nji ýylda Laodikýa Adventizmi bir pygamberlik habaryny kabul etmän, öňden berkidilen bir pygamberlik habaryny ret etdi. 1863-nji ýylda Laodikýa Adventizmi William Milleriň ähli gulluk döwrüniň dowamynda oňa garşy duran Mukaddes Kitap usulyýetine gaýdyp baryp, ony kabul etdi. Pygamberlik habaryny ret eden we gulçulyga gaýdyp barmagy islänler ahyrsoňy çölde ölen Sanlar on dördüň gozgalaňçylary bilen nusgalandyryldy.

The number ten, when considered as a symbol, as with all symbols has more than one meaning. Its symbolic meaning must be understood by the context of the passage where it is located. “Ten” as a symbol can represent persecution. It can represent a test. It can represent the ten-fold union of the kings of Europe, the northern tribes of Israel and the United Nations. In the church of Smyrna God’s people were to have tribulation for ten days.

On sany alamat hökmünde seredilende, ähli alamatlar ýaly onuň hem birden köp manysy bardyr. Onuň alamatlaýyn manysy ýerleşýän aýatynyň mazmuny arkaly düşünilmelidir. “On” alamat hökmünde yzarlamany aňladyp biler. Ol synagy aňladyp biler. Ol Ýewropanyň patyşalarynyň, Ysraýylyň demirgazyk taýpalarynyň we Birleşen Milletler Guramasynyň on esse birleşigini aňladyp biler. Smyrna ybadathanasynda Hudaýyň halky on günläp muşakgata duçar bolmalydy.

> Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.

> Çekecek olduğun şeyleriň hiç birinden gorkma: ine, synalyp görmegiňiz üçin iblis siziň käbiriňizi zyndana taşlar; we on gün muşakgat çekersiňiz: ölüme çenli wepaly bol, men saňa ýaşaýyş täjini bererin. Ylham 2:10.

The historians point to the persecution carried out by Diocletian in the history of Smyrna, for that being the most severe persecution of Smyrna’s history, and it lasted ten years. Other historians identify ten different persecutions in the history of Smyrna. Either way, they were carried out by Imperial Rome, which in Daniel seven is represented by ten horns. Those ten kings were the kings, typified by Ahab who committed fornication with the papacy, and were the tool of persecution the papacy used to accomplish the slaughter during the Dark Ages. “Ten” represents the state power that accomplishes the persecution for Jezebel. In Daniel chapter one “ten” symbolizes a testing period.

Taryhçylar Smirnanyň taryhynda Diokletian tarapyndan amala aşyrylan yzarlamany görkezýärler, çünki ol Smirnanyň taryhyndaky iň gazaply yzarlama bolup, on ýyl dowam edipdir. Beýleki taryhçylar Smirnanyň taryhynda on dürli yzarlamany kesgitleýärler. Her niçik hem bolsa, olar Ymamlyk Rimi tarapyndan amala aşyrylypdyr; şol Rim Danyýel ýedinji bapda on şah bilen şekillendirilýär. Şol on patyşa, papalyk bilen zyna eden Ahap arkaly nusgalanan patyşalardy, hem-de Garaňky Asyrlardaky gyrgyny amala aşyrmak üçin papalygyň ulanan yzarlama guraly bolupdylar. “On” Jezebel üçin yzarlamany amala aşyrýan döwlet häkimiýetini aňladýar. Danyýeliň birinji babynda “on” synag döwrüni alamatlandyrýar.

> Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Daniel 1:12–15.

> Ýalbarýaryn, gullaryňy on gün synap gör; bize iýmäge baklag, içmäge-de suw bersinler. Soňra biziň ýüz keşbimize, hem-de patyşanyň naharyndan iýýän ogullaryň ýüz keşbine seniň öňüňde garalsyn; nähili görseň, gullaryňa şoňa görä et. Şeýlelik bilen, ol bu işde olaryň sözüni kabul etdi-de, olary on gün synady. On günüň ahyrynda olaryň ýüz keşbi patyşanyň naharyndan iýen ähli ogullaryňkydan has görmegeý we bedeni taýdan has semiz göründi. Daniel 1:12–15.

In Numbers fourteen ancient Israel had provoked God ten times, representing ten tests over a period of time.

Sanlar kitabynyň on dördünji babynda gadymy Ysraýyl belli bir wagtyň dowamynda on synag bilen Hudaýy on gezek gazaplandyrypdy.

> But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice. Numbers 14:21, 22.

> Emma Meniň diridigime ant içýärin, ähli ýer Rebbiň şöhraty bilen dolar. Sebäbi Meniň şöhratymy we Müsürde hem-de çölde eden gudratlarymy gören, indi bolsa Meni on gezek synan we sesime gulak asmadyk şol adamlaryň barysy... Sanlar 14:21, 22.

If you were to search the internet for the understanding of what specific rebellions represent the nine rebellions or failed tests from the deliverance at the Red Sea until the tenth test you will find a few variations of which of the failures of ancient Israel should be marked as one of those ten tests. I contend that the Red Sea deliverance that has been specifically identified as lining up with October 22, 1844, is the beginning of the ten tests, and therefore the place to begin counting the tests that arose from 1844 to 1863. There had been a progressive testing process that began in 1798 when the book of Daniel was unsealed, and that process covered the history of the first and second angel’s messages that concluded at the arrival of the third angel on October 22, 1844.

Gyzyl deňzinden halas edilenden soň onunjy synaga çenli bolan dokuz gozgalaňyň ýa-da başa barmadyk synaglaryň haýsy anyk gozgalaňlary aňladýandygyna düşünmek üçin internetde gözleg etseňiz, gadymy Ysraýylyň şowsuzlyklaryndan haýsysynyň şol on synagyň biri hökmünde bellenmelidigi barada birnäçe tapawutly görnüşe duşarsyňyz. Men, aýratynlykda 1844-nji ýylyň 22-nji oktýabry bilen gabat getirilendigi görkezilen Gyzyl deňizdäki halas edilişiň şol on synagyň başlangyjydygyny, şonuň üçin hem 1844-nji ýyldan 1863-nji ýyla çenli ýüze çykan synaglary sanamaga başlanmaly ýeriň şoldygyny öňe sürýärin. Danyýel kitaby açylan 1798-nji ýylda başlan we kem-kemden öňe giden bir synag ediş prosesi bardy, şol proses birinji we ikinji perişdäniň habarlarynyň taryhyny öz içine alyp, 1844-nji ýylyň 22-nji oktýabrynda üçünji perişdäniň gelmegi bilen tamamlandy.

> “In Minneapolis God gave precious gems of truth to His people in new settings. This light from heaven by some was rejected with all the stubbornness the Jews manifested in rejecting Christ, and there was much talk about standing by the old landmarks. But there was evidence they knew not what the old landmarks were. There was evidence and there was reasoning from the word that commended itself to the conscience; but the minds of men were fixed, sealed against the entrance of light, because they had decided it was a dangerous error removing the ‘old landmarks’ when it was not moving a peg of the old landmarks, but they had perverted ideas of what constituted the old landmarks.

> Minneapoliste Hudaý Öz halkyna täze ýagdaýlarda hakykatyň gymmatly gymmatbaha daşlaryny berdi. Gökden gelen bu nur käbirleri tarapyndan, Ýehudylaryň Mesihi ret edenlerinde görkezen ähli tersligi bilen ret edildi, hem-de “köne serhet nyşanlarynyň” ýanynda durmak hakda köp gürrüň edildi. Emma olaryň köne serhet nyşanlarynyň nämedigini bilmeýändiklerine delil bardy. Wyždana özüni makulladýan subutnama hem-de Sözden getirilýän delillendirme bardy; ýöne adamlaryň aňlary nuryň girmegine garşy berçinlenip, möhürlenipdi, sebäbi olar muny “köne serhet nyşanlaryny” aýyrýan howply ýalňyşlyk diýip karar edipdiler, emma bu köne serhet nyşanlarynyň bir gazyjagyny-da ýerinden gozgamaýardy; tersine, olaryň köne serhet nyşanlaryny nämäniň emele getirýändigi baradaky düşünjeleri ýoýlupdy.

> “The passing of the time in 1844 was a period of great events, opening to our astonished eyes the cleansing of the sanctuary transpiring in heaven, and having decided relation to God’s people upon the earth, [also] the first and second angels’ messages and the third, unfurling the banner on which was inscribed, ‘The commandments of God and the faith of Jesus.’ One of the landmarks under this message was the temple of God, seen by His truth-loving people in heaven, and the ark containing the law of God. The light of the Sabbath of the fourth commandment flashed its strong rays in the pathway of the transgressors of God’s law. The nonimmortality of the wicked is an old landmark. I can call to mind nothing more that can come under the head of the old landmarks. All this cry about changing the old landmarks is all imaginary.” The 1888 Materials, 518.

> 1844-nji ýylda wagtyň geçip gitmegi beýik wakalaryň döwri boldy; ol biziň haýran galan gözlerimiziň öňünde asmanda bolup geçýän mukaddes ýeriň arassalanyşyny açdy hem-de ýer ýüzündäki Hudaý halky bilen çözgütli baglanyşyga eýe boldy; [şeýle hem] birinji we ikinji perişdäniň habarlary we üçünjisi peýda boldy, üstünde: “Hudaýyň tabşyryklary we Isanyň imany” diýip ýazylan baýdak ýaýradyldy. Bu habaryň astyndaky möhüm bellikleriň biri Hudaýyň ybadathanasy boldy; ony Onuň hakykaty söýýän halky asmanda gördi, hem-de Hudaýyň kanunyny öz içinde saklaýan Äht sandygy hem göründi. Dördünji tabşyrygyň Sabatynyň nury Hudaýyň kanunyny bozanlaryň ýoluna öz güýçli şöhlelerini saçdy. Erbetleriň ölmez-ýitmez däldigi köne bir möhüm bellikdir. Men köne möhüm bellikleriň sözbaşylygy astyna girip biljek başga hiç zady ýadyma getirip bilemok. Köne möhüm bellikleri üýtgetmek baradaky bu ähli gykylyk bütinleý hyýalydyr.” The 1888 Materials, 518.

On October 22, 1844 the third angel arrived with a message in his hand.

1844-nji ýylyň 22-nji oktýabrynda üçünji perişde elinde bir habar bilen geldi.

> “As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man.” Early Writings, 254.

> “Isa Mukaddes ýerde alyp baran gullugyny tamamlap, Iň Mukaddes ýere geçende hem-de Hudaýyň kanunyny özünde saklaýan Ähtiň sandygy öňünde duranda, Ol dünýä üçünji habary bilen başga bir gudratly perişdäni iberdi. Perişdäniň eline bir ýazgy goýuldy, ol gudrat we beýiklik bilen ýere ineninde, adama hiç haçan ýetirilmedik iň elhenç haýbaty özünde jemleýän aýylganç duýduryşy jar etdi.” Early Writings, 254.

On October 22, 1844 an angel descended with a parchment in his hand that God’s people were to eat. The “landmarks” doctrines that are then identified are to either be eaten and accepted or rejected and not eaten. When the third angel arrived with the parchment in his hand, the message within the parchment represented six testing truths. Those six tests were identified as the “passing of time,” representing the twenty-three hundred year prophecy; the judgment, represented as “the cleansing of the sanctuary”; the three angel’s messages; “the law of God”; “the Sabbath”; and the state of the dead as represented as the “nonimmortality of the soul.”

1844-nji ýylyň 22-nji oktýabrynda Hudaýyň halkynyň iýmelidigi bir pergament elinde bolan bir perişde indi. Şondan soň kesgitlenýän “sütün daşlary” taglymatlary ýa kabul edilip, “iýilmelidi”, ýa-da ret edilip, “iýilmeli däldi”. Üçünji perişde elinde pergament bilen gelende, şol pergamentiň içindäki habar synagdan geçirýän alty hakykaty aňladýardy. Şol alty synag “wagtyň geçmegi” hökmünde kesgitlenip, bu iki müň üç ýüz ýyllyk pygamberligi aňladýardy; höküm, “mukaddes ýeriň tämizlenmegi” hökmünde görkezilipdi; üç perişdäniň habarlary; “Hudaýyň kanuny”; “Sabath”; hem-de “janyň ölmez-ýitmez däldigi” hökmünde görkezilen ölüleriň ýagdaýydy.

Those six truths are of course interrelated, but they individually were identified as landmarks. Some may not wish to include the passing of time in this list, but obviously many rejected the truth that October 22, 1844 was a genuine fulfillment of prophecy. They failed that test, which of course prevented them from struggling with the tests that followed. God’s testing process has been repeatedly established as a progressive process that requires victory over the test you are first given, before you can be involved with the following test.

Elbetde, şol alty hakykat özara baglanyşyklydy, ýöne olar aýratynlykda ýol görkezijileri hökmünde kesgitlenildi. Käbirleri bu sanawa wagtyň geçmegini goşmak islemezler, emma açyk-aýdyň, köp adamlar 1844-nji ýylyň 22-nji oktýabrynyň pygamberligiň hakyky berjaý bolandygyny ret etdiler. Olar şol synagdan geçip bilmediler, bu bolsa, elbetde, soň gelen synaglar bilen göreşmäge olaryň ýoluny baglady. Hudaýyň synag ediş tertibi gaýta-gaýta ilerileýän bir tertip hökmünde ýüze çykaryldy; ol ilkinji berlen synagda ýeňiş gazanmagy talap edýär, şondan soňra bolsa adam indiki synaga gatnaşyp bilýär.

> “When we began to present the light on the Sabbath question, we had no clearly defined idea of the third angel’s message of Revelation 14:9–12. The burden of our testimony as we came before the people was that the great second advent movement was of God, that the first and second messages had gone forth, and that the third was to be given. We saw that the third message closed with the words: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ And we as clearly saw as we now see that these prophetic words suggested a Sabbath reform; but as to what the worship of the beast mentioned in the message was, or what the image and the mark of the beast were, we had no defined position.

> “Biz Sabat meselesi baradaky nury beýan edip başlanymyzda, Ylham 14:9–12-de beýan edilen üçünji perişdäniň habary barada anyk kesgitlenen düşünjämiz ýokdy. Halkyň öňüne çykanymyzda şaýatlygymyzyň esasy ýüki, beýik ikinji geliş hereketiniň Hudadan bolandygy, birinji we ikinji habarlaryň öňe çykandygy, üçünjisiniň bolsa berilmeli bolandygydy. Biz üçünji habaryň şu sözler bilen tamamlanýandygyny gördük: ‘Ine, mukaddesleriň sabyry şudur: olar Hudaýyň tabşyryklaryny we Isanyň imanyny saklaýarlar.’ Şeýle hem biz, häzirki görşümiz ýaly aýdyňlyk bilen, bu pygamberlik sözleriniň Sabat reformasy barada yşarat edýändigini gördük; emma habarda agzalýan haýwanyň ybadaty nämedigi, ýa-da haýwanyň şekiliniň we nyşanynyň nämedigi barada, bizde anyk kesgitlenen garaýyş ýokdy.

> “God by His Holy Spirit let light shine forth upon His servants, and the subject gradually opened to their minds. It required much study and anxious care to search it out, link after link. By care, anxiety, and incessant labor has the work moved on until the great truths of our message, a clear, connected, perfect whole, have been given to the world.

> “Taňry Öz Mukaddes Ruhy arkaly Öz hyzmatkärleriniň üstüne nur saçdy, we bu mesele olaryň aňynda kem-kemden açyldy. Ony ýüze çykarmak, halka-halka baglanyşdyryp barlamak üçin köp okuw we aladaly üns gerek boldy. Üns, alada we üznüksiz zähmet bilen bu iş öňe gitdi, tä habarymyzyň beýik hakykatlary dünýä aýdyň, özara baglanyşykly, kämil bir bitewilik hökmünde berlýänçä.

> “I have already spoken of my acquaintance with Elder Bates. I found him to be a true Christian gentleman, courteous and kind. He treated me as tenderly as though I were his own child. The first time he heard me speak, he manifested deep interest. After I had ceased speaking, he arose and said: ‘I am a doubting Thomas. I do not believe in visions. But if I could believe that the testimony the sister has related tonight was indeed the voice of God to us, I should be the happiest man alive. My heart is deeply moved. I believe the speaker to be sincere, but cannot explain in regard to her being shown the wonderful things she has related to us.’

> Men Elder Bates bilen tanyşlygym barada eýýäm aýdypdym. Men onuň hakykatdan-da hakyky mesihçi jenapdygyny, sypaýy we mähribandygyňy gördüm. Ol maňa edil öz çagasy ýaly näziklik bilen garady. Meniň çykyşymy ilkinji gezek diňläninde, ol çuňňur gyzyklanma görkezdi. Men sözläp bolanymdan soň, ol ýerinden turup şeýle diýdi: “Men ynanmaýan Tomasdyryn. Men görnüşlere ynanamok. Emma eger şu agşam uýanyň gürrüň beren şaýatlygynyň hakykatdan-da bize gelen Hudaýyň sesi bolandygyna ynanyp bilsem, men dünýäde iň bagtly adam bolardym. Ýüregim çuňňur tolgunýar. Men çykyş edýäniň ýürekden sözleýändigine ynanýaryn, ýöne onuň bize gürrüň beren ajaýyp zatlarynyň oňa görkezilendigini düşündirip bilemok.”

> “A few months after my marriage, I attended, with my husband, a Conference at Topsham, Maine, at which Elder Bates was present. He did not then fully believe that my visions were of God. That meeting was a season of much interest. The Spirit of God rested upon me; I was wrapped in a vision of God’s glory, and for the first time had a view of other planets. After I came out of vision, I related what I had seen. Elder B. then asked if I had studied astronomy. I told him I had no recollection of ever looking into an astronomy. Said he: ‘This is of the Lord.’ I never before saw him so free and happy. His countenance shone with the light of heaven, and he exhorted the church with power.” Testimonies, volume 1, 78–80.

> “Nika girenimden birnäçe aý geçenden soň, ärim bilen bilelikde Meýn ştatynyň Topsham şäherinde geçirilen bir maslahata gatnaşdym; şol ýerde ýaşuly Bates hem bardy. Şol wagtda ol meniň görgülerimiň Hudaýdandygyny entek doly ynanan däldi. Ol ýygnak örän uly gyzyklanmanyň döwri boldy. Hudaýyň Ruhy meniň üstümde boldy; men Hudaýyň şöhratynyň bir görgüsine alnandym we ilkinji gezek başga planetalary gördüm. Görgüden çykanymdan soň, gören zatlarymy gürrüň berdim. Şondan soň Ýaşuly B. menden astronomiýany öwrenip-öwrenmändigimi sorady. Men oňa astronomiýa barada hiç wagt seredendigimi ýadymda saklamaýandygymy aýtdym. Ol: ‘Bu Rebden’ diýdi. Men ony mundan öň hiç wagt beýle erkin we şat görmändim. Onuň ýüzi asman nury bilen ýagtyrady, we ol ýygnaga güýç bilen öwüt berdi.” Testimonies, 1-nji tom, 78–80.

Certainly, all these doctrinal tests are interconnected, but they are also tests that can be isolated, and they were progressively opened up to God’s servants. There are many churches who observe the seventh-day Sabbath, but who reject the message of the three angels. They reject the truth that judgment began on October 22, 1844, but still observe the Sabbath. These doctrinal tests are interconnected but represent six specific tests.

Elbetde, bu taglymat synaglarynyň hemmesi özara baglanyşyklydyr, emma olar aýratynlykda bölünip bilinýän synaglardyr, we olar Hudaýyň gullaryna ýuwaş-ýuwaşdan açyldy. Ýedinji günüň Sabatyny berjaý edýän, emma üç perişdäniň habaryny ret edýän köp ybadathanalar bar. Olar höküm çykarma işiniň 1844-nji ýylyň 22-nji oktýabrynda başlandygy baradaky hakykaty ret edýärler, ýöne şonda-da Sabaty berjaý edýärler. Bu taglymat synaglary özara baglanyşyklydyr, emma olar anyk alty synagy aňladýar.

As just illustrated by Joseph Bates, the sea captain that was fully familiar with astronomy accepted the Spirit of Prophecy, which he had previously rejected. In December of 1844, Ellen White received her first vision and the seventh test arrived in the movement.

Astronomiýa bilen doly tanyş bolan deňiz kapitany Jozef Beýtsiň ýaňy-ýakynda görkezilişi ýaly, ol öň ret eden Pygamberlik Ruhuny kabul etdi. 1844-nji ýylyň dekabrynda Ellen Waýt öz ilkinji görnüşini aldy we hereketiň içinde ýedinji synag geldi.

> “The Bible must be your counselor. Study it and the testimonies God has given; for they never contradict his Word. If the Testimonies speak not according to the word of God, reject them. Christ and Belial cannot be united.” Selected Messages, book 3, 33.

> “Bibliýa siziň geňeşçiňiz bolmalydyr. Ony hem-de Hudaýyň beren şaýatlyklaryny öwreniň; çünki olar hiç wagt Onuň Sözüne garşy gelmeýär. Eger Şaýatlyklar Hudaýyň Sözüne görä geplemese, olary ret ediň. Mesih bilen Beliýar birleşip bilmez.” Selected Messages, book 3, 33.

Shortly after the great disappointment Sister White endorsed an article which identified Christ moving from the holy place into the Most Holy Place on October 22, 1844. She recommended the publication to “every saint.”

Uly lapykeçilikden gysga wagt soň, Waýt uýa Mesihiň 1844-nji ýylyň 22-nji oktýabrynda mukaddes ýerden Iň Mukaddes ýere geçendigini kesgitlän bir makalany makullady. Ol şol neşiri “her bir mukaddese” maslahat berdi.

> “I believe the Sanctuary, to be cleansed at the end of the 2300 days, is the New Jerusalem Temple, of which Christ is a minister. The Lord shew me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was his will, that Brother C. should write out the view which he gave us in the Day-Star, Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint.” A Word to the Little Flock, 12.

> “2300 günüň ahyrynda arassalanmaly Mukaddesligiň Mesihiň hyzmatkärlik edýän Täze Iýerusalim Ybadathanasydygyna ynanýaryn. Reb maňa bir ýyldan hem gowrak wagt öň görnüşde görkezdi: Dogan Crosier Mukaddesligiň arassalanmagy we ş.m. babatda hakykat nuryndady; hem-de Dogan C.-nyň 1846-njy ýylyň 7-nji fewralyndaky Day-Star, Extra-da bize beren düşünjesini ýazyp beýan etmegi Onuň islegidi. Men her bir mukaddese şol Extra-ny maslahat bermäge Reb tarapyndan doly ygtyýarlydygymy duýýaryn.” A Word to the Little Flock, 12.

Her endorsement was of Crosier’s description of Christ’s movement to the Most Holy Place, but the article contained several erroneous teachings, including apostate Protestantism’s teaching that the “daily” in the book of Daniel represented Christ’s ministry. She therefore penned a clarification that first was published in 1850 and then later included in the book Early Writings. There she identified that “those who gave the judgment hour cry had the correct view of the ‘daily’.”

Onuň makullamagy, Krosýeriň Mesiheň Iň Mukaddes Ýere geçişi baradaky beýanyna degişli bolupdy, emma şol makalada birnäçe ýalňyş taglymatlar hem bardy; şolaryň hatarynda mürtädit protestantçylygyň Daniel kitabyndaky “gündelik” diýen düşünjäniň Mesiheň gullugyny aňladýandygy baradaky taglymaty hem bar eken. Şonuň üçin ol ilki 1850-nji ýylda neşir edilen, soňra bolsa Early Writings kitabyna girizilen bir düşündiriş ýazdy. Şol ýerde ol “hökmüň sagady” baradaky gykylygy berenleriň “gündelik” barada dogry garaýşa eýe bolandyklaryny görkezdi.

> “Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘daily’; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed.” Early Writings, 74.

> “Soň men ‘hemişelik’ (Daniel 8:12) bilen baglanyşyklylykda gördüm welin, ‘gurbanlyk’ sözi ynsan paýhasy tarapyndan goşulypdyr we ol tekste degişli däldir; Reb bolsa onuň dogry düşünjesini höküm sagadynyň çagyryşyny berenlere berdi. 1844-nji ýyldan öň, jebislik bar wagty, tas hemmeler ‘hemişelik’ barada dogry düşünje boýunça birleşipdiler; emma 1844-nji ýyldan bäri ýüze çykan bulaşyklykda başga garaýyşlar kabul edildi, munuň yzyndan hem garaňkylyk we bulaşyklyk geldi.” Early Writings, 74.

The subject of “the daily” in the book of Daniel became a symbol of Adventism’s return to the methodology of apostate Protestantism in the early part of the twentieth century, and today the correct Millerite understanding of “the daily” has been rejected by the theologians of Adventism. It has been rejected, in spite of Sister White clearly identifying that the Millerites were correct in identifying “the daily” as the satanic power of paganism. They rejected the truth of “the daily” not only in contradiction of her inspired endorsement that the Millerites understanding was correct, but also in direct contradiction of her straightly identifying that the false doctrine that teaches that “the daily” represents Christ’s sanctuary ministry was delivered by “angels that were expelled from heaven!”

Danyýl kitabyndaky “gündelik” baradaky mesele XX asyryň başlarynda Adventizmiň dönük protestantizmiň usulyýetine gaýdyp barmagynyň nyşanyna öwrüldi, we häzirki wagtda “gündelik” barada dogry Millerit düşünjesi Adventizmiň teologlary tarapyndan ret edildi. Bu düşünje, Waýtyň uýa Milleritleriň “gündeligi” butparazlygyň şeýtani güýji hökmünde kesgitlemekde dogry bolandyklaryny açyk-aýdyň görkezendigine garamazdan, ret edildi. Olar “gündelik” baradaky hakykaty diňe bir onuň ylhamly tassyklamasy bilen, ýagny Milleritleriň düşünjesiniň dogrudygyny goldamagy bilen çapraz gelmek arkaly däl, eýsem “gündeligiň” Mesihiň mukaddes ýer hyzmatyny aňladýandygyny öwredýän ýalan taglymatyň “asmadan kowlan perişdeler” tarapyndan getirilendigini onuň göni we anyk beýan etmegine-de aç-açan garşy gelmek arkaly ret etdiler!

> “And there was Brother Daniells, whose mind the enemy was working; and your mind and Elder Prescott’s mind were being worked by the angels that were expelled from heaven.” Manuscript Releases, volume 20, 17.

> “Şol ýerde Dogan Daniells bardy, onuň aňynda duşman işleýärdi; hem-de seniň aňyňda we Presbyter Preskottuň aňynda asmandan kowlan perişdeler işleýärdiler.” Manuscript Releases, 20-nji tom, 17.

Her profound rejection of what Adventism now uses as one of its “dishes of fables” was so severe, because Daniells and Prescott took a symbol of satanic power (paganism) and assigned that symbol to Christ’s (His sanctuary ministry). This makes eight doctrinal tests.

Adwentizmiň häzir öz “ertek naharlarynyň” biri hökmünde ulanýan zadyny onuň çuňňur ret etmegi şeýle derejede berkdi, çünki Daniells bilen Prescott şeýtany güýçleriň nyşany bolan zady (butparazlygy) aldylar-da, şol nyşany Mesihiňkine (Onuň mukaddes öýdäki gullugyna) degişli etdiler. Bu, taglymat boýunça sekizinji synagy emele getirýär.

The ninth test in the history leading to 1863 is the production of the second table of Habakkuk in 1850. The 1843 pioneer chart was produced in 1842, and is only called the 1843 chart because it predicted Christ’s return in 1843. The command to produce a second table of Habakkuk was given to Sister White in 1850. The production of Habakkuk’s two tables link the history of the first and second angels to the history of the third. In her grandson’s biography of her life and work, he provides an overview of the events that led to the production of the 1850 chart. He does so by selecting relevant comments of Sister White and adds his commentary in the overview.

1863 ýyla alyp barýan taryhda dokuzynjy synag 1850-nji ýylda Habakugyň ikinji tablisasynyň taýýarlanylmagydyr. 1843-nji ýylyň öňdebaryjy çyzgysy 1842-nji ýylda taýýarlanyldy we diňe Mesihiň 1843-nji ýylda dolanjagyny öňünden aýdandygy sebäpli 1843 çyzgysy diýlip atlandyrylýar. Habakugyň ikinji tablisasyny taýýarlamak baradaky buýruk 1850-nji ýylda White uýa berildi. Habakugyň iki tablisasynyň taýýarlanylmagy birinji we ikinji perişdeleriň taryhyny üçünjiniň taryhy bilen baglanyşdyrýar. Onuň agtygynyň onuň durmuşy we işi baradaky terjimehalynda, ol 1850-nji ýylyň çyzgysynyň taýýarlanylmagyna alyp baran wakalaryň umumy synyny berýär. Muny etmek üçin ol White uýanyň degişli belliklerini saýlap alýar we şol umumy syna öz düşündirişini goşýar.

> “On our return to Brother Nichols’ the Lord gave me a vision and showed me that the truth must be made plain upon tables and it would cause many to decide for the truth by the third angel’s message, with the two former being made plain upon tables.—Letter 28, 1850.

> “Nikols doganyň öýüne gaýdyp gelenimizde Reb maňa bir görnüş berdi hem-de hakykaty tagtalaryň üstünde aýdyň beýan etmelidigini görkezdi; bu bolsa öňki iki habaryň hem tagtalaryň üstünde aýdyň görkezilmegi arkaly, üçünji perişdäniň habary bilen köpleriň hakykaty kabul etmegi üçin karar etmegine sebäp bolar.—Hat 28, 1850.

> “In this vision she was also shown that which would give James White courage to continue publishing:

> “Bu görüşde oňa şeýle-de Jeýms Uaýta neşir etmegi dowam etdirmek üçin gaýrat berjek zat görkezildi:

> “I also saw it was as necessary for the paper to be published as for the messengers to go, for the messengers need a paper to carry with them containing present truth to put in the hands of those that hear, and then the truth would not fade from the mind. And that the paper would go where the messengers could not go.—Ibid.

> Mundan başga-da, men kagyzyň çap edilmeginiň habarçylaryň gitmegi ýaly zerurdygyny gördüm, sebäbi habarçylara özleri bilen alyp gitmek üçin, diňleýänleriň eline berer ýaly häzirki hakykaty özünde jemleýän bir kagyz gerek; şonda hakykat aňdan solup gitmezdi. Şeýle hem, şol kagyz habarçylaryň baryp bilmejek ýerlerine barardy.—Ibid.

> “Work on the new chart was begun at once, and opportunity was given to tell the brethren about it in the issue of Present Truth that James got out the next month:

> “Täze çyzgynyň üstünde iş derrew başlandy, we Jeýmsiň indiki aýda neşir eden Present Truth sanynda bu barada doganlara habar bermäge mümkinçilik berildi:

> “The Chart. A chronological chart of the visions of Daniel and John, calculated to illustrate clearly the present truth, is now being lithographed under the care of Brother Otis Nichols, of Dorchester, Massachusetts. Those who teach the present truth will be greatly aided by it. Further notice of the chart will be given hereafter.—Present Truth, November, 1850.

> “Çyzgy. Häzirki hakykaty aýdyň görkezmek üçin hasaplanyp düzülen, Danyýel bilen Ýahýanyň görnüşleriniň hronologik çyzgysy häzir Massaçusets ştatynyň Dorçester şäherinden dogan Otis Nikolsuň gözegçiliginde litografiýa edilýär. Häzirki hakykaty öwredýänlere bu çyzgy örän uly kömek berer. Çyzgy barada goşmaça maglumat soňra berler.—Present Truth, November, 1850.”

> “By late January, 1851, the chart was ready and advertised for $2. James White was much pleased with it and offered it free to ‘those whom God has called to give the message of the third angel’ (Review and Herald, January, 1851). Some generous donations had helped meet the expense of publication.” Arthur White, Ellen G. White: The Early Years, volume 1, 185.

> 1851-nji ýylyň ýanwar aýynyň ahyryna çenli çyzgy taýýar bolupdy we ol 2 dollara mahabatlandyryldy. Jeýms Waýt ondan örän razy boldy we ony “Hudaýyň üçünji perişdäniň habaryny bermäge çagyranlaryna” mugt hödürledi (Review and Herald, January, 1851). Käbir sahy sadakalar neşir çykdajylaryny ýapmaga kömek edipdi.” Arthur White, Ellen G. White: The Early Years, 1-nji jilt, 185.

Speaking of the 1843 chart Sister White recorded that it had been directed by God.

1843-nji ýylyň çyzgysy hakynda aýdanda, Waýt uýa onuň Hudaý tarapyndan gönükdirilendigini ýazypdy.

> “The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.” Review and Herald, November 1, 1850.

> “Reb maňa 1843-nji ýylyň çyzgysynyň Öz eli bilen gönükdirilendigini, onuň hiç bir böleginiň üýtgedilmeli däldigini görkezdi; sanlaryň hem Onuň isleýşi ýaly bolandygyny. Onuň eliniň käbir sanlardaky bir ýalňyşyň üstünde bolup, ony gizländigini, şonuň üçin-de Onuň eli aýrylýança hiç kimiň ony görüp bilmändigini.” Review and Herald, 1850-nji ýylyň 1-nji noýabry.

When recording the light associated with the command to produce another chart in 1850, she provided the same divine endorsement of the 1850 chart as was given concerning the 1843 chart, while also identifying that other charts that were then being produced were not acceptable to the Lord. The command to produce a new chart was incorporated with a command to print a new publication.

Ol 1850-nji ýylda başga bir diagrammany taýýarlamak baradaky buýruk bilen baglanyşykly ýagtylygy ýazga geçirende, ol 1843-nji ýylyň diagrammasy barada berlen şol bir ylahy tassyklamany 1850-nji ýylyň diagrammasyna hem berdi, şol bir wagtyň özünde bolsa şol döwürde taýýarlanylýan beýleki diagrammalaryň Reb tarapyndan kabul edilmeýändigini hem görkezdi. Täze bir diagrammany taýýarlamak baradaky buýruk, täze bir neşiri çap etmek baradaky buýruk bilen utgaşdyrylypdy.

> “I saw the chart-making business was all wrong. It originated with Brother Rhodes and was followed out by Brother Case. Means has been spent in making charts and forming uncouth disgusting images to represent angels and the glorious Jesus. Such things I saw were displeasing to God. I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.

> “Meniň görşüme görä, çyzgy taýýarlamak işi bütinleý nädogry bolupdyr. Ol Dogan Rhodes tarapyndan başlanyp, soňra Dogan Case tarapyndan dowam etdirilipdir. Perişdeleri we şöhratly Isany şekillendirmek üçin gelşiksiz, ýürek bulanýan şekilleri döretmäge we çyzgylary taýýarlamaga serişdeler sarp edilipdir. Men şeýle zatlaryň Hudaýyň nazarynda ýakymsyzdygyny gördüm. Men Dogan Nichols tarapyndan neşir edilen çyzgy işinde Hudaýyň bardygyny gördüm. Men Mukaddes Kitapda bu çyzgy barada pygamberlik bardygyny gördüm, we eger bu çyzgy Hudaýyň halky üçin niýetlenen bolsa, eger ol biri üçin ýeterlik bolsa, onda ol beýlekiler üçin hem ýeterlikdir; we eger birine has uly ölçegde täze çyzgy çekilmegi zerur bolan bolsa, onda beýlekileriň hemmesine hem edil şonça zerurdyr.

> “I saw that it was a restless, uneasy, unsatisfied, ungrateful feeling in Brother Case that desired another chart. I saw that these painted charts had a bad effect upon the congregation. It caused a light, chaffy spirit of ridicule to be in the meeting.

> Men gördüm ki, Dogan Case-de başga bir çyzgyny isledýän bimaza, ynjalyksyz, kanagatlanmadyk, nankör bir duýgy bardy. Men gördüm ki, bu reňklenen çyzgylar ýygnaga ýaramaz täsir etdi. Bu, ýygnakda ýeňles, samansow, ýaňsa alyjy bir ruhuň bolmagyna sebäp boldy.

> “I saw that the charts ordered by God struck the mind favorably, even without an explanation. There is something light, lovely, and heavenly in the representation of the angels on the charts. The mind is almost imperceptibly led to God and heaven. But the other charts that have been gotten up disgust the mind, and cause the mind to dwell more on earth than heaven. Images representing angels look more like fiends than beings of heaven. I saw that the charts had for days and weeks occupied Brother Case’s mind when he should have been seeking heavenly wisdom from God, and should have been growing in graces of the Spirit and the knowledge of the truth.

> “Men Hudaý tarapyndan tabşyrylan çyzgylaryň, hatda düşündirişsiz hem, aňa oňat täsir edýändigini gördüm. Çyzgylardaky perişdeleriň şekillendirilişinde ýagty, gözel we asmana mahsus bir zat bar. Aň, tas duýulmazlyk bilen, Hudaýa we asmana tarap ugrukdyrylýar. Emma taýýarlanan beýleki çyzgylar aňy ýigrenç duýgusyna iterýär we ony asmandan has köp ýere gönükdirýär. Perişdeleri şekillendirýän suratlar asman mahluklaryna garanda has köp jyns görnüşine meňzeýär. Men gördüm ki, şol çyzgylar ençeme günler we hepdelerdir Dogan Keýsiň aňyny eýeläpdir; şol wagtda ol Hudaýdan asman hikmetini gözlemeli, Ruhuň merhemetlerinde we hakykatyň biliminde ösüp barýan bolmalydy.

> “I saw that if the means that has been wasted in getting out charts had been spent in getting out the truth clear before the brethren in publishing tracts, etc., it would have done much good and saved souls. I saw that the chart-making business has spread like the fever.” Manuscript Releases, number 13, 359; 1853.

> “Men doganlaryň çykarylmagyna sarp edilip, biderek edilen serişdeleriň brosýuralary we ş.m. neşir edip, hakykaty doganlaryň öňünde aýdyň beýan etmäge sarp edilen bolandygyny gördüm, onda bu örän köp peýda getirip, jynslary halas ederdi. Men dogan ýasamak işiniň gyzzyrma ýaly ýaýrandygyny gördüm.” Manuscript Releases, number 13, 359; 1853.

She plainly states that “God was in the publishment of the [1850] chart by Brother Nichols,” and that there was “a prophecy [Habakkuk two] of this chart in the Bible.” She also identified that “the charts” [plural; 1843 and 1850] that were “ordered by God struck the mind favorably, even without an explanation.” Habakkuk two commanded the Millerites to make the vision plain upon tables, (in the plural), that he that read the two charts could run to and fro in God’s Word. The divine charts needed no added explanations, as was the case with Uriah Smith’s 1863 counterfeit chart.

Ol açyk-aýdyňlykda şeýle diýýär: “Hudaý Nikols doganyň [1850-nji ýyldaky] çyzgysynyň neşir edilmeginde bardy,” hem-de “Mukaddes Kitapda bu çyzgy barada bir pygamberlik [Habakkuk, ikinji bap] bardy.” Şeýle hem ol, “Hudaý tarapyndan buýruk edilen” “çyzgylaryň” [köplük sanda; 1843 we 1850] “hatda düşündirişsiz hem akyla oňaýly täsir edendigini” kesgitledi. Habakkukyň ikinji baby Milleritlere görnüşi tablisalarda (köplük sanda) aýdyň etmegi buýurdy, şeýdip iki çyzgyny okaýan adam Hudaýyň Sözüniň içinde o tarapa-bu tarapa ylgaýardy. Ylahy çyzgylara goşmaça düşündirişler gerek däldi; bu bolsa Uriýa Smitiň 1863-nji ýyldaky galp çyzgysynda bolşy ýaly däldi.

> And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.

> Reb maňa jogap berip, şeýle diýdi: “Wahyny ýaz, ony tagtalarda aýdyň et, ony okaýan adam ylgap bilsin.” Habakuk 2:2.

The tenth test is the focus of this article. With the ten tests referenced by Moses in Numbers chapter fourteen the Hebrew scholars and other theologians produce a variation of guesses at which events in the history from the Red Sea deliverance to the rebellion of the ten spies might represent. The rebellion of that history provides a few variations to choose from, but it is certain the tenth test marks the beginning of forty years of death by attrition in the wilderness until all the rebels that were of the age of accountability were dead.

Onunjy synag bu makalanyň üns merkezidir. Musanyň Sanlar kitabynyň on dördünji babynda ýatlaýan on synagy barada ýewreý alymlary we beýleki ylahyýatçylar Gyzyl deňzinden halas edilişden tä on içalynyň gozgalaňyna çenli bolan taryhdaky haýsy wakalaryň şol synaglary aňladyp biljekdigi hakynda dürli çaklamalary öňe sürýärler. Şol taryhdaky gozgalaňlar saýlap almak üçin birnäçe görnüşleri berýär, emma onunjy synagyň çölde kyrk ýyllyk kem-kemden ölüm döwrüniň başlangyjyny belleýändigi gürrüňsizdir; şol döwrüň dowamynda jogapkärçilik ýaşyna ýeten gozgalaňçylaryň hemmesi ölýänçä.

In like manner some may protest over my selection of these ten doctrinal tests, for there may be variations that seem better than what I am here setting forth. That being said, the tenth and final test is as clear as was the rebellion of the ten spies. It was the rejection of the seven times of Leviticus twenty-six. There are several prophetic proofs to uphold this identification.

Şonuň ýaly-da, käbirleri meniň bu on taglymat synagyny saýlap alşym barada garşy çykyp bilerler, çünki meniň bu ýerde beýan edýänimden has gowy görünýän dürli görnüşler bolup biler. Şeýle-de bolsa, onunjy we iň soňky synag, on içalynyň gozgalaňy nähili aýdyň bolan bolsa, şonça-da aýdyňdyr. Bu, Lewiler 26-daky ýedi wagty ret etmekdi. Bu kesgitlemäni goldaýan birnäçe pygamberlik subutnamalary bar.

In the next article we will begin to identify those prophetic witnesses that uphold the identification that the seven times of Leviticus twenty-six is the tenth and final failure of Laodicean Adventism.

Soňky makalada biz Lewiler 26-daky ýedi wagtyň Laodikeýa adventizminiň onunjy we ahyrky şowsuzlygydygyny tassyklaýan şol pygamberlik şaýatlaryny kesgitlemäge başlarys.

> “When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No aftersuppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.

> “Haçan-da Hudaýyň güýji nämäniň hakykatdygyna şaýatlyk edýän bolsa, şol hakykat hemişelik hakykat bolup galmalydyr. Hudaýyň beren nuruna garşy gelýän soňraky çaklamalara ýol berilmeli däldir. Adamlar Mukaddes Ýazgylara özleri üçin hakykat ýaly görünýän, emma hakykat bolmadyk düşündirişler bilen çykarlar. Şu wagt üçin hakykaty Hudaý ynanjymyzyň binýady hökmünde bize berdi. Näme hakykatdygyny bize hut Özi öwretdi. Biri çykar, soň ýene biri, Hudaýyň Öz Mukaddes Ruhunyň aýan edişi arkaly beren nuruna garşy gelýän täze nur bilen çykar.”

> “A few are still alive who passed through the experience gained in the establishment of this truth. God has graciously spared their lives to repeat and repeat till the close of their lives, the experience through which they passed even as did John the apostle till the very close of his life. And the standard-bearers who have fallen in death, are to speak through the reprinting of their writings. I am instructed that thus their voices are to be heard. They are to bear their testimony as to what constitutes the truth for this time.

> Bu hakykatyň berkarar edilmeginde gazanylan tejribäniň içinden geçenlerden henizem ýaşaýan az sanly adam bar. Hudaý olaryň ömrüni, edil resul Ýahýanyň ömrüniň ahyryna çenli edişi ýaly, özleriniň içinden geçen tejribelerini ýaşaýyşlarynyň soňuna çenli gaýtalap-gaýtalap gürrüň bermekleri üçin mähir bilen gorap saklady. Ölümde ýykylyp giden baýdak göterijiler bolsa, öz ýazgylarynyň gaýtadan neşir edilmegi arkaly sözlemelidirler. Maňa şeýle görkezildi: olaryň sesleri hut şeýle eşidilmelidir. Olar şu döwür üçin hakykatyň nämäni emele getirýändigi barada öz şaýatlyklaryny bermelidirler.

> “We are not to receive the words of those who come with a message that contradicts the special points of our faith. They gather together a mass of Scripture, and pile it as proof around their asserted theories. This has been done over and over again during the past fifty years. And while the Scriptures are God’s word, and are to be respected, the application of them, if such application moves one pillar from the foundation that God has sustained these fifty years, is a great mistake. He who makes such an application knows not the wonderful demonstration of the Holy Spirit that gave power and force to the past messages that have come to the people of God.” Selected Messages, book 1, 161.

> “Imanymyzyň aýratyn nokatlaryna garşy gelýän habary getirýänleriň sözlerini kabul etmeli däldiris. Olar Mukaddes Ýazgylaryň köp sanlysyny bir ýere ýygnap, öz öňe sürýän nazaryýetleriniň töweregine subutnama hökmünde üýşürýärler. Bu geçen elli ýylyň dowamynda gaýta-gaýta edilip gelindi. Mukaddes Ýazgylar Hudaýyň Sözi bolup, hormatlanylmalydygyna garamazdan, eger olaryň şeýle ulanylyşy Hudaýyň şu elli ýylyň dowamynda goldap gelen binýadyndan bir sütünini süýşürýän bolsa, bu uly ýalňyşlykdyr. Şeýle ulanylyşy edýän adam, Hudaýyň halkyna gelen öňki habarlara güýjüni we täsirini beren Mukaddes Ruhuň ajaýyp subut edişini bilýän däldir.” Selected Messages, book 1, 161.

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