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# The Book of Daniel - Number One-Hundred and Two

Danyýl kitaby – ýüz ikinji

The Triple Application of the Messenger: Unveiling Prophetic Dynamics

Habarçynyň Üçtaraplaýyn Ulanylyşy: Pygamberlik Dinamikasyny Aýan Etmek

Author

Jeff Pippenger

Published

February 29, 2024

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The triple application of Elijah addresses the message, the messenger and the movement during the time period of God’s executive judgment, which begins at the Sunday law in the United States and continues until the close of probation. The executive judgment escalates from a period where God’s judgment is mixed with mercy unto the time when His judgments are poured out without mercy in the seven last plagues.

Iliýanyň üç esse ulanylyşy Hudaýyň ýerine ýetiriji höküminiň döwri içinde habary, habarçyny we hereketi öz içine alýar; bu döwür Amerikanyň Birleşen Ştatlarynda ýekşenbe kanunynyň güýje girmegi bilen başlanýar we synag möhletiniň ýapylmagyna çenli dowam edýär. Ýerine ýetiriji höküm Hudaýyň höküminiň merhemet bilen garyşyk bolan döwründen başlap, Onuň hökümleriniň merhemet bolmazdan soňky ýedi bela arkaly döküljek wagtyna çenli güýçlenip barýar.

The triple application of the messenger who prepares the way for the Messenger of the Covenant addresses the message, the messenger and the movement during the closing period of God’s investigative judgment, that identifies the period of the sealing of the one hundred and forty-four thousand. That period ends at the soon-coming Sunday law in the United States, which is when God’s executive judgments begin.

Ähtiň Ähtiniň Habarchysy üçin ýoly taýýarlaýan habarchynyň üç görnüşli ulanylyşy, Hudaýyň derňew hökümindäki jemleýji döwürde ýüz kyrk dört müňüň möhürleniş döwrüni kesgitleýän habary, habarchyny we hereketi öz içine alýar. Şol döwür Amerikanyň Birleşen Ştatlarynda ýakynda geljek Ýekşenbe kanuny bilen tamamlanýar; hut şol wagtda Hudaýyň ýerine ýetiriji hökümleri başlanýar.

John the Baptist prepared the way for Christ, the Messenger of the Covenant to confirm the covenant in fulfillment of Daniel chapter nine, verse twenty-seven. In so doing he also prepared the way for Christ to suddenly come to His temple and purify the sons of Levi, which He did at the beginning and ending of His ministry of three and a half years. The cleansing of the literal temple was the symbol of His work of cleansing the soul temple of those represented as the sons of Levi.

Çokundyryjy Ýahýa, Ähtiň Habarçysy bolan Mesih üçin ýoly taýýarlady, ol Danyýeliň dokuzynjy bap, ýigrimi ýedinji aýatyndaky ýerine ýetiriş hökmünde ähti tassyklamalydy. Şeýle etmek bilen, ol Mesihiň Öz ybadathanasyna birden gelmegi we Lewiniň ogullaryny päklemegi üçin hem ýoly taýýarlady; Mesih muny Öz üç ýarym ýyllyk gullugynyň başynda-da, ahyrynda-da etdi. Göni manydaky ybadathananyň arassalanmagy, Lewiniň ogullary hökmünde şekillendirilýänleriň jan ybadathanasyny arassalamak baradaky Onuň işiniň nyşanydy.

His literal work of cleansing the temple was a fulfillment of prophecy, and when He accomplished the work in John chapter two, verses thirteen through twenty-two, the Holy Spirit led the disciples to remember a passage from the Old Testament that was part of His work of purifying and purging the disciples in fulfillment of Malachi three.

Ybadathanany hakyky manydaky ybadathanany arassalamak işi pygamberligiň berjaý bolmagydy, we Ol bu işi Ýahýa kitabynyň ikinji baby, on üçden ýigrimi ikä çenli aýatlarynda ýerine ýetirende, Mukaddes Ruh şägirtleri Köne Ähtden bir parçany ýatlamaga gönükdirdi; ol parça Malaky üçünji babyň berjaý bolmagynda Onuň şägirtleri päkläp, arassalap çykarma işiniň bir bölegidi.

In the passage in John, Christ identified that when His body temple was destroyed, He would raise it up in three days. The interaction with the quibbling Jews added that the remodeling of the literal temple that had been carried out by Herod, and which had finished that very year, had taken forty-six years. Jesus was purifying His disciples through an example of one of the rules associated with the prophetic word that Jesus had enshrined within His Word, through the work of angels, the Holy Spirit and the prophets.

Ýahýanyň kitabynyň şol böleginde Mesih Öz bedeniniň ybadathanasynyň ýykylan wagty, Ony üç günde täzeden galdyrjakdygyny mälim etdi. Dawa edýän ýahudylar bilen bolan gepleşikde, Hirodes tarapyndan amala aşyrylan we hut şol ýylyň özünde tamamlanan göni manydaky ybadathananyň täzeden gurulmagynyň kyrk alty ýyl dowam edendigi hem goşuldy. Isa Öz şägirtlerini, Isanyň Öz Sözüniň içine perişdeleriň, Mukaddes Ruhuň we pygamberleriň işi arkaly berkarar eden pygamberlik sözi bilen baglanyşykly kadalaryň biriniň mysaly arkaly päkläpdi.

He provided the prophetic example that the literal represents the spiritual. He put in place the prophetic key of the number “forty-six,” as a symbol of the temple. “Forty-six” had been the amount of days Moses was on the mount receiving the instructions for the temple. “Forty-six,” is the number of chromosomes that make up the human temple. “Forty-six” is the number of years (1798 to 1844) that were accomplished in restoring the spiritual temple which had been trampled down by paganism and then papalism.

Ol pygamberlik mysaly arkaly göçme manydaky zadyň ruhy zady aňladýandygyny görkezdi. Ol ybadathananyň nyşany hökmünde “kyrk alty” sanynyň pygamberlik açaryny goýdy. Musa ybadathananyň görkezmelerini almak üçin dagda bolan günleriniň sany “kyrk alty” bolupdy. “Kyrk alty” adam ybadathanasyny düzýän hromosomlaryň sanydyr. “Kyrk alty” butparazlyk, soňra bolsa papalyk tarapyndan depelenip taşlanan ruhy ybadathanany dikeltmekde ýerine ýetirilen ýyllaryň sanydyr (1798-den 1844-e çenli).

The two temple cleansings include the symbolism that three days equals forty-six years. It includes the principle that the literal represents the spiritual. It represented both a fulfillment and a prediction of prophecy. The two cleansings represent a truth that is misunderstood by one class, and revealed unto another class.

Ybadathananyň iki gezek arassalanylmagy üç günüň kyrk alty ýyla deňdiginiň nyşanyny öz içine alýar. Şeýle hem ol göni manydaky zadyň ruhy zady aňladýandygy baradaky ýörelgäni öz içine alýar. Bu hem pygamberligiň bir ýerine ýetmesini, hem-de onuň öňünden aýdylmagyny aňladýardy. Iki gezek arassalanyş bir topara nädogry düşünilýän, başga bir topara bolsa aýan edilýän hakykaty aňladýar.

The two cleansings identify a period of time when God’s church has been corrupted to the point where it is “an adulterous generation of vipers,” who are seeking for a sign, when the sign is being directly explained to them, for the only sign to be given is the sign of the destruction of the temple that is raised up in three days.

Iki päklenme, Hudaýyň ýygnagynyň bozulyp, «ýylanlaryň zynaçy nesli» derejesine ýetiren, özlerine nyşan gönüden-göni düşündirilip durka-da nyşan gözleýän bir döwri görkezýär; sebäbi beriljek ýeke-täk nyşan üç günüň içinde täzeden dikeldilýän ybadathananyň weýran edilmeginiň nyşanydyr.

> O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. . . . Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. Matthew 12:34, 38–40.

> Eý ýylanlaryň nesli, siz ýaman bolup, nädip ýagşy sözleri aýdyp bilýärsiňiz? Çünki agzyň aýdýany ýüregiň dolulygyndandyr.... Şondan soň kanunçy alymlaryň we fariseýleriň käbirleri Oňa ýüzlenip: «Mugallym, Senden bir alamat görmek isleýäris» diýdiler. Emma Ol olara jogap berip diýdi: «Ýaman we zynahor nesil alamat gözleýär; ýöne oňa Ýunus pygamberiň alamatyndan başga hiç bir alamat berilmez. Çünki Ýunus üç gün, üç gije äpet balygyň garnynda bolşy ýaly, Ynsan Ogly hem ýeriň ýüreginde üç gün, üç gije bolar». Matta 12:34, 38–40.

All these prophetic dynamics are represented in all three fulfillments of the Messenger of the Covenant suddenly coming to His temple, as He did in John chapter two.

Ähtiň Ähtiniň Habarçysynyň, Ýahýanyň ikinji babynda bolşy ýaly, öz ybadathanasyna birden gelmeginiň ähli üç berjaý edilişinde-de şu pygamberlik häsiýetleriniň ählisi görkezilýär.

> And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. John 2:13–22.

> Ýahudylaryň Pasha baýramy golaýlapdy, Isa bolsa Iýerusalime çykdy. Ol ybadathanada öküz, goýun we kepderi satýanlary, hem-de pul çalşýanlaryň oturanlaryny tapdy. Şeýle hem, ownuk ýüplerden gamçy ýasap, olaryň ählisini, goýunlary we öküzleri hem goşup, ybadathanadan kowup çykardy; pul çalşýanlaryň pullaryny seçip dökdi we stollaryny agdardy. Kepderi satýanlara bolsa: «Bulary bu ýerden alyň; Atamyň öýüni söwda öýüne öwürmäň» diýdi. Şonda onuň şägirtleri: «Seniň öýüňe bolan yhlasyň meni iýip gutardy» diýip ýazylan sözi ýatlaryna saldylar. Şondan soň ýahudylar oňa jogap berip: «Bu işleri edýänligiň üçin bize nähili alamat görkezýärsiň?» diýdiler. Isa olara jogap berip: «Bu ybadathanany ýykyň, Men ony üç günde täzeden galdyraryn» diýdi. Şonda ýahudylar: «Bu ybadathana kyrk alty ýylda guruldy, Sen ony üç günde täzeden galdyrjakmy?» diýdiler. Emma Ol Öz bedeniniň ybadathanasy hakynda aýdýardy. Şonuň üçin Ol ölülip direlenden soň, şägirtleri munuň hakda olara aýdandygyny ýatladylar; şeýlelikde, olar Mukaddes Ýazgylara hem-de Isanyň aýdan sözüne iman etdiler. Ýahýa 2:13–22.

The Messenger of the Covenant was to purify and also purge the sons of Levi as “silver” which represents God’s Word, and “gold,” which represents faith. The Messenger of the Covenant would purify His disciples by increasing their “faith” in His prophetic “word”. That prophetic word was designed to purify, but also to purge. His prophetic Word always represents a test, and it is through His prophetic Word that the sons of Levi’s are purged in the period when He suddenly comes to His temple.

Ähtiň Habarchysy Lewiniň ogullaryny Hudaýyň Sözüni aňladýan “kümüş” we imany aňladýan “altyn” ýaly saplamaly hem-de arassalamaly idi. Ähtiň Habarchysy Öz şägirtleriniň pygamberlik “sözündäki” “imanyny” artdyrmak arkaly olary saplardy. Ol pygamberlik sözi saplamak, emma şol bir wagtda-da arassalap çykarmak üçin niýetlenendi. Onuň pygamberlik Sözi hemişe bir synagy aňladýar, we Hut Onuň pygamberlik Sözüniň üsti bilen Lewiniň ogullary Onuň Öz ybadathanasyna duýdansyz gelýän döwründe arassalanyp çykarylýar.

> “‘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 harman ýelegi bardyr, we Ol öz harmanyny düýpli arassalap, bugdaýyny ammara ýygnar.’ Matta 3:12. Bu arassalanma wagtlarynyň biri-di. Hakykatyň sözleri arkaly saman bugdaýdan aýrylýardy. Köpüsi ýazgarmany kabul etmek üçin aşa puçsyratdylar we özlerini aklaýardylar, pesgöwünlilikli ýaşaýşy kabul etmek üçin bolsa dünýäni aşa söýýändikleri sebäpli Isadan ýüz öwürdiler. Köp adamlar häzirem şol bir zady edýärler. Häzirki wagtda-da ruhlar, Kapernaumdaky sinagogada bolan şol şägirtleriňki ýaly, synagdan geçirilýär. Hakykat ýüreklerine ýetirilende, olar öz durmuşlarynyň Hudaýyň erkine laýyk gelmeýändigini görýärler. Olar özlerinde düýpli üýtgeşmäniň zerurdygyny görýärler; emma özüňi inkär edýän işi öz üstlerine almaga islegli däldirler. Şonuň üçin olaryň günäleri ýüze çykarylanda gaharlanýarlar. Olar: ‘Bu agyr sözdür; muny kim diňläp biler?’ diýip hüňürdeşip, şägirtleriň Isany terk edişleri ýaly, närazy bolup gidýärler.” The Desire of Ages, 392.

Those “souls that were tested” in “the synagogue at Capernaum,” refused to understand that when Christ told them they must eat His flesh and drink His blood, that He was employing His literal body to convey a spiritual truth. It was the identical prophetic representation He made of the temple in John chapter two. When the principle that the literal precedes and represents the spiritual was recognized as “an hard saying” which they were unwilling to “hear,” they turned and walked with Him never again. That took place in John chapter six, verse sixty-six (666), which represents the soon-coming Sunday law, which was typified by October 22, 1844, which in turn was typified by the cross of Calvary.

«Kapernaumdaky sinagogada» «synagdan geçirilen şol janlar», Mesih öz tenini iýmelidigini we Öz ganyny içmelidigini aýdanda, Onuň ruhy hakykaty beýan etmek üçin Öz hakyky tenini ulanýandygyna düşünmekden ýüz dönderdiler. Bu, Onuň Ýahýa kitabynyň ikinji babynda ybadathana barada beren pygamberlik nyşanlamasynyň hut özidi. Hakyky zadyň ruhy zatdan öň gelýändigi we oňa wekilçilik edýändigi baradaky ýörelge olaryň eşitmäge meýilli bolmadyk «agyr söz» hökmünde ykrar edilende, olar yzlaryna dolanyp, mundan beýläk Onuň bilen ýöremediler. Bu waka Ýahýa kitabynyň altynjy baby, altmyş altynjy aýatynda (666) bolup geçdi; bu bolsa tizden geljek ýekşenbe kanunyny aňladýar; ol bolsa öz gezeginde 1844-nji ýylyň 22-nji oktýabry bilen nyşanlanypdy, şol hem öz gezeginde Kalwari haçy bilen nyşanlanypdy.

> From that time many of his disciples went back, and walked no more with him. John 6:66.

> Şol wagtdan beýläk Onuň şägirtleriniň köpi yzlaryna dolandylar we indi Onuň bilen bile ýöremediler. Ýahýa 6:66.

In John chapter two, the Holy Spirit had led the minds of the disciples to “remember” the prophecy describing God’s zeal, and the word “zealous” is the same word as “jealous” in both the Hebrew and Greek.

Ýahýanyň ikinji babynda Mukaddes Ruh şägirtleriň aňyny Hudaýyň yhlasyny beýan edýän pygamberlige “ýatlamaga” gönükdiripdi, hem-de “yhlasly” sözi hem ýewreýçe, hem-de grekçe “gabanjaň” sözi bilen şol bir sözdür.

> For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me. Psalms 69:9.

> Çünki Seniň öýüňe bolan yhlas meni iýip gutardy; we Seni ýazgaranlaryň ýazgarmalary meniň üstüme düşdi. Zebur 69:9.

God’s zeal, which is His jealousy, represents the element of God’s character as a jealous God, whose jealousy is manifested in the third and fourth generation upon those that hate Him. In John chapter two, the Holy Spirit was putting in place that the purification accomplished by the Messenger of the Covenant occurs in the fourth and final generation, though there are always some of the third generation still standing when the cup of the final generation is filled. That generation is an adulterous generation of vipers.

Hudaýyň yhlasy, ýagny Onuň gabanjaňlygy, Hudaýyň gabanjaň Hudaý hökmünde häsiýetiniň bir tarapyny aňladýar; Onuň gabanjaňlygy Özünden ýigrenýänleriň üstüne üçünji we dördünji nesilde aýan bolýar. Ýahýa Injiliniň ikinji babynda Mukaddes Ruh Ähdiň Ilçisi tarapyndan amala aşyrylýan päklänmäniň dördünji we soňky nesilde bolup geçýändigini berkarar edýärdi, emma soňky nesliň käsesi dolanda hem üçünji nesilden heniz diri galan käbirleri hemişe bolýar. Şol nesil ýylanlar tohumyndan bolan zynaçy bir nesildir.

Moses represented the fourth generation, and it was then that Moses, during forty-six days, received instruction on erecting the temple. In those days He received the law, which in the second commandment identifies that God’s jealousy is manifested in the third and fourth generations.

Musa dördünji nesli wekilçilik edýärdi, hut şol döwürde hem Musa kyrk alty günüň dowamynda ybadathanany gurmak barada görkezme aldy. Şol günlerde ol kanuny aldy; kanunyň ikinji tabşyrygynda Hudaýyň gabanjaňlygynyň üçünji we dördünji nesillerde aýan bolýandygy görkezilýär.

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

> Soňra Ol Abrama şeýle diýdi: «Muny anyk bil: seniň nesliň özlerine degişli bolmadyk bir ýurtda gelmişek bolar, olara gulluk ederler; we olar olary dört ýüz ýyl jebir-jepa astynda saklarlar. Emma olaryň gulluk etjek şol milletini Men höküm ederin; ondan soň olar uly baýlyk bilen çykarlar. Sen bolsa atalaryň ýanyna parahatlykda gidersiň; seni oňat garrylykda jaýlarlar. Emma dördünji nesilde olar ýene şu ýere gelerler; çünki amorlylaryň etmişi entek doly möçbere ýetmedikdir». Gelip çykyş 15:13–16.

In the final generation of ancient Israel, the temple of the Christian church, which Peter called a “spiritual house,” was erected. During that history God manifested His jealousy twice when in His zeal He cleansed the temple. In 1844 God had raised up the spiritual temple of the Millerites, and once again He had passed by the former chosen people. In that history the Messenger of the Covenant came suddenly on October 22, 1844.

Gadymy Ysraýylyň soňky neslinde, Petrusyň “ruhy öý” diýip atlandyran Hristian ybadathanasynyň ybadathanasy bina edildi. Şol taryhy döwürde Hudaý Öz gayraty bilen ybadathanany tämizläninde, Öz gabanjaňlygyny iki gezek ýüze çykardy. 1844-nji ýylda Hudaý Milleritleriň ruhy ybadathanasyny galdyrdy, we ýene bir gezek öňki saýlanan halkyň ýanyndan geçip gitdi. Şol taryhda Ähtiň Habarçysy 1844-nji ýylyň 22-nji oktýabrynda birden geldi.

His appearance had been prepared for through the ministry of William Miller. As the Protestants and Millerites approached October 22, 1844, two classes were tested. The Protestant’s test arrived at the time of the end at the arrival of the first angel in 1798. After the message that was to both “purify and purge” the sons of Levi was formalized in 1831, the testing of the Protestants began when the message of the first angel was empowered on August 11, 1840. On April 19, 1844, the Protestants failed the test, and became the daughters of Babylon.

Onuň peýda bolmagyna William Milleriň gullugy arkaly taýýarlyk görüldi. Protestantlar bilen Milleritler 1844-nji ýylyň 22-nji oktýabryna ýakynlaşanlarynda, iki synag topary synagdan geçirildi. Protestantlaryň synagy ahyrzaman döwründe, 1798-nji ýylda birinji perişdäniň gelmegi bilen geldi. Lewi ogullaryny hem “arassalamaly, hem-de saplamaly” bolan habaryň 1831-nji ýylda resmi görnüşe getirilmeginden soň, 1840-njy ýylyň 11-nji awgustynda birinji perişdäniň habary güýçlendirilende, Protestantlaryň synagy başlandy. 1844-nji ýylyň 19-njy aprelinde Protestantlar synagdan geçip bilmediler we Wawilonyň gyzlaryna öwrüldiler.

The second angel then arrived and the Millerites faith was then tested, and a purification and purging was accomplished. When the message of the second angel was empowered at the Exeter camp meeting on August twelfth through the seventeenth, the testing of the Millerites’ separation of the wise and foolish Millerites was accomplished.

Soňra ikinji perişde gelip ýetdi, şondan soň Milleritleriň imany synagdan geçirildi, we arassalama hem-de saplama ýerine ýetirildi. Ikinji perişdäniň habary awgustyň on ikisinden on ýedisine çenli Exeter çadyr ýygnagynda kuwwatlandyrylanda, Milleritleriň arasyndaky paýhaslylar bilen akmaklaryň aýrylyşygy, ýagny olaryň bölünip saýlanyşynyň synagy amala aşyryldy.

The distinction between the wise and foolish was the oil, which was the prophetic message of the Midnight Cry. When the third angel arrived on October 22, 1844, the temple had been erected (in forty-six years). At that point the Messenger of the Covenant came suddenly to His temple.

Akyllylar bilen akmaklaryň arasyndaky tapawut ýagdyr; ol bolsa Ýarygije Gykylygynyň pygamberlik habarydy. Üçünji perişde 1844-nji ýylyň 22-nji oktýabrynda gelende, ybadathana (kyrk alty ýylyň içinde) gurulyp tamamlanypdy. Şol pursatda Ähtiň Habarçysy Öz ybadathanasyna duýdansyz geldi.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> Mesihiň mukaddes mekanyň arassalanylmagy üçin iň mukaddes ýere Baş Ruhanymyz hökmünde gelişi, Daniel 8:14-de görkezilişi ýaly; Ynsan Oglunyň Gadymy Günleriň huzuryna gelişi, Daniel 7:13-de beýan edilişi ýaly; hem-de Rebbiň Öz ybadathanasyna gelişi, Malakynyň öňünden aýdyşy ýaly — bularyň hemmesi şol bir wakanyň beýanydyr; munuň özi, şeýle hem, Mesihiň Matta 25-däki on gyz baradaky tymsalynda beýan edişi ýaly, giýewiň toýa gelişi arkaly hem şekillendirilýär». Beýik göreş, 426.

It was then that the Messenger of the Covenant began His work of purifying and purging the Millerite disciples, identified in Malachi chapter three, as the sons of Levi.

Şonda Ähtiň Habarçysy Malakiýanyň üçünji babynda Lewi ogullary hökmünde görkezilen Millerit şägirtlerini päkläp we arassalap başlamak işine girişdi.

> “Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.

> “Birinjı we ikinji perişdeleriň habarlary astynda Ýigidi garşy almaga çykan köpleri, dünýä berilmeli bolan üçünji, soňky synag habaryny ret etdiler; hem-de soňky çagyryş edilende hem şoňa meňzeş ýagdaý eýelener.”

> “Every specification of this parable should be carefully studied. We are represented either by the wise or by the foolish virgins.” Review and Herald, October 31, 1899.

> “Bu tymsalyň her bir aýratynlygy üns bilen öwrenilmelidir. Biz ýa paýhasly gyzlar, ýa-da akylsyz gyzlar hökmünde görkezilýäris.” Review and Herald, 1899-njy ýylyň 31-nji oktýabry.

When the first angels’ message was empowered on August 11, 1840, multitudes joined the Millerite movement. Then on April 19, 1844, a large class left the movement. On October 22, 1844, the traditional view is that there were about fifty souls that entered by faith into the Most Holy Place. Assuming the number is roughly fifty souls that initially followed the light of the third angel, what does it mean when we are informed “many” who had accepted the first and second angel’s messages, “refused the third, the last testing message”?

Ilkinji perişdäniň habary 1840-njy ýylyň 11-nji awgustynda güýç bilen berjaý edilende, köpler Millerçiler hereketine goşuldylar. Soňra 1844-nji ýylyň 19-njy aprelinde uly bir topar şol hereketden çykdy. 1844-nji ýylyň 22-nji oktýabrynda bolsa, däp bolan garaýşa görä, takmynan elli jan iman arkaly Iň Mukaddes Ýere girdi. Ilkibaşda üçünji perişdäniň nuruna eýerenleriň sany takmynan elli jan diýip kabul etsek, onda birinji we ikinji perişdäniň habarlaryny kabul edenleriň “köpüsiniň” “üçünji, iň soňky synag habaryny ret edendigi” bize habar berlende, munuň manysy näme?

The Messenger of the Covenant suddenly came to His temple and opened the light of the sanctuary in heaven and the third angel’s message to the fifty that followed on into the experience of the third angel, but they were initially scattered. Their disappointment then was greater than the first disappointment, though we are informed by Sister White their disappointment was not as great as the disciples after the cross.

Ähtiň Habarçysy duýdansyz Öz ybadathanasyna geldi we üçünji perişdäniň tejribesine eýerip giren elli adama gökdäki mukaddes ýeriň nuruny hem-de üçünji perişdäniň habaryny açdy, emma olar ilkibaşda dargadyldy. Şondaky olaryň lapykeçligi birinji lapykeçlikden hem uludy, ýöne Waýt uýamyzyň habar berşi ýaly, olaryň lapykeçligi haçdan soňky şägirtleriňki ýaly uly däldi.

In both parallel histories, Christ opened His prophetic Word to the disappointed ones, and by 1850, Sister White states that she was shown that the Lord was then stretching forth His hand again to gather His people.

Iki ugurdaş taryhlaryň ikisinde-de, Mesih ruhdan düşenlere Öz pygamberlik Sözüni açdy, hem-de 1850-nji ýyla çenli Uýam Waýt özüniň Rebbiň şol wagtda Öz halkyny ýygnamak üçin elini ýene uzadýandygyny görkezilendigini aýdýar.

> “September 23d, [1850] the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.

> “1850-nji ýylyň 23-nji sentýabrynda Reb maňa Öz halkynyň galan bölegini yzyna getirmek üçin elini ikinji gezek uzadandygyny we bu ýygnalyş döwründe tagallalaryň iki esse artdyrylmalydygyny görkezdi. Dargadylyş döwründe Ysraýyl uruldy we parçalandy; emma indi, ýygnalyş döwründe, Hudaý Öz halkyny sagaldar we olaryň ýaralaryny sarar. Dargadylyşda hakykaty ýaýratmak üçin edilen tagallalar juda az täsir etdi, juda az zady ýerine ýetirdi ýa-da hiç zat etmedi; emma ýygnalyş döwründe, Hudaý Öz halkyny ýygnamak üçin elini uzadanda, hakykaty ýaýratmak ugrunda edilen tagallalar niýetlenen täsirini ýetirjekdir. Ähli adamlar bu işde birleşmeli we yhlasly bolmalydyr. Men, bizi häzir ýygnalyş döwründe dolandyrmak üçin dargadylyşdan mysallara salgylanmagyň kim üçinem utançdygyny gördüm; çünki Hudaý häzir biziň üçin şol wagt edişinden artyk zat etmese, Ysraýyl hiç haçan ýygnalmazdy. Hakykaty wagyz etmek nähili zerur bolsa, ony gazetde neşir etmek hem şonça zerurdyr.” Review and Herald, 1850-nji ýylyň 1-nji noýabry.

At the cross the disciples had been scattered, and in that history, three days later He began to gather His scattered disciples. It was roughly three years after the end of 1844, that Christ began to gather His scattered flock. In that history He led His people to begin the publishing work and to publish the second of Habakkuk’s two tables, which was manufactured at the end of 1850, and then began to be offered for sale in the Review and Herald, in January of 1851.

Haçda şägirtler dargadylypdy, we şol taryhda, üç günden soň, Ol dargan şägirtlerini ýygnamaga başlady. 1844-nji ýylyň ahyryndan takmynan üç ýyl geçenden soň, Mesih Öz dargan süriisini ýygnamaga başlady. Şol taryhda Ol Öz halkyna neşir işine başlamaga hem-de Habakkugyň iki tablisiniň ikinjisini neşir etmäge ýolbaşçylyk etdi; ol 1850-nji ýylyň ahyrynda taýýarlanyldy, soňra bolsa 1851-nji ýylyň ýanwar aýynda Review and Herald-da satuwa hödürlenip başlandy.

The 1843 chart had been the physical representation of the message that cleansed the temple that was erected in the history of the first and second angels’ messages. With the arrival of the third angel, God designed to finish His work and take His people home, but they rebelled as did ancient Israel, and both ancient and modern Israel were then assigned to wander in the wilderness. Had those Adventists who had initially accepted the light of the third angel followed on by faith, bearing the physical representation of their message which was the 1850 chart they could have ushered in the second coming of Jesus and gone home. But they were destined to repeat the history of Joshua and Caleb, and the ten unfaithful spies.

1843-nji ýylyň çyzgysy birinji we ikinji perişdeleriň habarlarynyň taryhynda galdyrylan, ybadathanany arassalan habaryň fiziki beýany bolupdy. Üçünji perişdäniň gelmegi bilen, Hudaý Öz işini tamamlap, Öz halkyny öýüne alyp gitmegi niýet etdi, emma olar gadymy Ysraýyl ýaly pitne çykardylar, şonda hem gadymy, hem-de häzirki zaman Ysraýylyna çölde sergezdan gezmek tabşyryldy. Eger üçünji perişdäniň ýagtylygyny başda kabul eden şol Adventistler, öz habarlarynyň fiziki beýany bolan 1850-nji ýylyň çyzgysyny göterip, iman bilen öňe giden bolsadylar, Isanyň ikinji gelişini getirip, öýlerine gidip bilerdiler. Emma olar Ýeşuwa bilen Kalebiň, hem-de wepasyz on içalynyň taryhyny gaýtalamaga ýazgydadylar.

> “Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.

> “Adwentistler, 1844-nji ýyldaky beýik lapykeçlikden soň, imanlaryna berk ýapyşyp, Hudaýyň açylyp barýan tagdyrlaýyn ýolbaşçylygyna agzybirlikde eýerip, üçünji perişdäniň habaryny kabul edip, ony Mukaddes Ruhuň güýjünde dünýä yglan eden bolsadylar, Hudaýyň gutulyşyny görerdiler, Reb olaryň zähmetleri bilen kuwwatly işler ederdi, iş tamamlanardy, we Mesih öz halkyny sylagyna kabul etmek üçin eýýäm gelmiş bolardy. Emma lapykeçlikden soň gelen şübhe we näbellilik döwründe adwent ynanýanlarynyň köpüsi imanlaryny taşladylar.... Şeýlelikde iş bökdeldildi, we dünýä garaňkylykda galdy. Eger tutuş Adwentist bedeni Hudaýyň buýruklary we Isanyň imany üstünde birleşen bolsady, taryhymyz nähili-de giňden başgaça bolardy!” Evangelism, 695.

John the Baptist and William Miller prepared the way for Christ to suddenly come and purify a people who would take the message of salvation under the power of the Holy Spirit to the entire world. The disciples of Christ accomplished their assignment, but the beginning of Adventism did not. By 1856 they had fallen into the condition of Laodicea, refused the advanced light of the “seven times,” and in 1863 began the process of escalating rebellion all the way through to the soon-coming Sunday law. The rebellion of 1863 was typified by the rebellion of the ten spies. At the end of the forty years of wilderness wandering ancient Israel was brought back to the same test, thus providing example of modern Israel being brought back to the beginning test.

Çokundyryjy Ýahýa bilen William Miller Mesihiň birden gelmegine hem-de Mukaddes Ruhuň güýji astynda gutulyş habaryny bütin dünýä ýetirjek bir halky päklemegine ýol taýýarladylar. Mesihiň şägirtleri özlerine tabşyrylan işi ýerine ýetirdiler, emma Adventizmiň başlangyjy muny amala aşyrmady. 1856-njy ýyla çenli olar Laodikiýanyň ýagdaýyna düşdüler, “ýedi wagt” baradaky öňe giden ýagtylygy ret etdiler we 1863-nji ýylda ýakyn wagtda çykjak ýekşenbe güni kanunyna çenli uzap gidýän barha artýan pitneçilik işini başladylar. 1863-nji ýylyň pitnesi on içalynyň pitnesi arkaly öňünden şekillendirilipdi. Çölde kyrk ýyl sergezdançylyk edilenden soň, gadymy Ysraýyl şol bir synaga ýene-de getirildi; şeýlelikde bu, häzirki Ysraýylyň başlangyç synagyna täzeden getirilmeginiň bir nusgasyny berdi.

The rebellion of the ten spies at Kadesh, was repeated at Kadesh forty years later. The rebellion of the ten spies that brought about the forty years of wilderness wandering, that represents the rebellion of 1863, when modern Israel brought about their own wandering in the wilderness of Laodicea. At the end of the forty years ancient Israel was brought again to Kadesh, thus identifying that the test which purged Millerite Adventism at the rebellion of 1863, is to be repeated when the Messenger of the Covenant again suddenly comes to His temple again.

Kadeşde on içalynyň gozgalaňy kyrk ýyldan soň ýene-de Kadeşde gaýtalandy. Kyrk ýyllyk çöl sergezdanlygynyň döremegine sebäp bolan on içalynyň şol gozgalaňy, häzirki Ysraýylyň öz üstüne Laodikýanyň çöli boýunça öz sergezdanlygyny getiren 1863-nji ýylyň gozgalaňyny aňladýar. Kyrk ýylyň ahyrynda gadymy Ysraýyl ýene Kadeşe getirildi; şeýlelikde bu, 1863-nji ýylyň gozgalaňynda Millerit Adventizmini arassalan synagyň, Ähtiň Habarçysy Öz ybadathanasyna ýene duýdansyz gelende, täzeden gaýtalanjakdygyny görkezýär.

We will continue this study in the next article.

Biz bu gözlegi indiki makalada dowam etdireris.

> “In the conquest of Gilead and Bashan there were many who recalled the events which nearly forty years before had, in Kadesh, doomed Israel to the long desert wandering. They saw that the report of the spies concerning the Promised Land was in many respects correct. The cities were walled and very great, and were inhabited by giants, in comparison with whom the Hebrews were mere pygmies. But they could now see that the fatal mistake of their fathers had been in distrusting the power of God. This alone had prevented them from at once entering the goodly land.

> Gilgady we Başany basyp almakda, kyrk ýyla golaý öň, Kadeşde bolup, Ysraýyly çöldäki uzak ýyllap sergezdanlyga höküm eden wakalary ýatlaýanlar köp boldy. Olar içalylaryň Wada berlen ýurt hakyndaky habarynyň köp babatda dogrudygyny gördüler. Şäherler diwar bilen gurşalandy we örän uludy, hem-de olarda ägirtler ýaşaýardy; olaryň ýanynda ýewreýler diňe jüjedi. Emma indi olar atalarynyň weýrançylykly ýalňyşlygynyň Hudaýyň gudratyna ynamsyzlyk etmek bolandygyny görüp bildiler. Diňe şu zat olaryň şol bereketli ýurda derrew girmegine päsgel beripdi.

> “When they were at the first preparing to enter Canaan, the undertaking was attended with far less difficulty than now. God had promised His people that if they would obey His voice He would go before them and fight for them; and He would also send hornets to drive out the inhabitants of the land. The fears of the nations had not been generally aroused, and little preparation had been made to oppose their progress. But when the Lord now bade Israel go forward, they must advance against alert and powerful foes, and must contend with large and well-trained armies that had been preparing to resist their approach.

> “Olar ilk gezek Kanaana girmäge taýýarlanyp duranlarynda, bu işe häzirkiden has az kynçylyk ýoldaşlyk edýärdi. Hudaý Öz halkyna, eger Olar Onuň sesine gulak assalar, Özüniň olaryň öňünden gidip, olar üçin söweşjekdigini wada beripdi; şeýle hem, ýeriň ýaşaýjylaryny kowup çykarmak üçin sary arylary iberjekdigini aýdypdy. Milletleriň gorkusy heniz giňden oýandyrylan däldi, olaryň öňe ilerlemegine garşy durmak üçin-de kän taýýarlyk görülmändi. Emma Reb indi Ysraýyla öňe gitmegi buýranda, olar oýa we güýçli duşmanlaryň garşysyna ilerlemelidilerdi hem-de özleriniň golaýlaşmagyna garşy durmaga taýýarlanyp duran köp sanly we gowy tälim alan goşunlar bilen göreşmelidilerdi.”

> “In their contest with Og and Sihon the people were brought to the same test beneath which their fathers had so signally failed. But the trial was now far more severe than when God had commanded Israel to go forward. The difficulties in their way had greatly increased since they refused to advance when bidden to do so in the name of the Lord. It is thus that God still tests His people. And if they fail to endure the trial, He brings them again to the same point, and the second time the trial will come closer, and be more severe than the preceding. This is continued until they bear the test, or, if they are still rebellious, God withdraws His light from them and leaves them in darkness.” Patriarchs and Prophets, 436, 437.

> “Og we Sihon bilen bolan göreşlerinde halk, atalarynyň şeýle göze ilginç derejede şowsuzlyga uçran şol synagynyň öňüne ýene getirildi. Emma bu synag, Hudaýyň Ysraýyla öňe gitmegi buýran wagtyndakydan has-da agyrdy. Rebbiň ady bilen buýruk alnanda öňe gitmekden ýüz dönderendikleri sebäpli, olaryň ýolundaky kynçylyklar ep-esli artdy. Hudaý Öz halkyny heniz hem şeýdip synag edýär. Eger olar synaga çydap bilmese, Ol olary ýene şol bir nokada getirýär, we ikinji gezek synag has ýakyndan gelip, öňküsinden has agyr bolýar. Bu ýagdaý olar synagy geçýänçä, ýa-da eger olar heniz hem boýun egmeýän bolsalar, Hudaý Öz nuruny olardan yzyna çekip, olary garaňkylykda goýýança dowam edýär.” Ata-babalar we pygamberler, 436, 437.

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