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# Parallel Warnings - Number Four

Paralel Duýduryşlar — Dördünji San

Foundations of Faith and the Peril of Forgetting: Lessons from Prophecy and History

Imanyň Binýatlary we Unutmagyň Howpy: Pygamberlikden we Taryhdan Sapaklar

Author

Jeff Pippenger

Published

August 8, 2023

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> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts.

> Ol kimi bilime öwreder? we ol kimi taglymata düşündirer? süýtden aýrylanlary we döşden çykarylanlary.

> For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:

> Çünki düzgün görkezme düzgüni görkezmäniň üstüne, düzgün görkezme düzgüni görkezmäniň üstüne; setir setiriň üstüne, setir setiriň üstüne; bu ýerde biraz, ol ýerde biraz bolmalydyr:

> For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear.

> Çünki ol bu halka kekeme dudaklar ve başga bir dil bilen sözlär. Olara şeýle diýdi: «Yorulanlara dynç berip biljek dynçlyk şudur; we täzeleniş hem şudur»; ýöne olar gulak asmak islemediler.

> But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.

> Emma Rebbiň sözi olar üçin buýruk üstüne buýruk, buýruk üstüne buýruk; setir üstüne setir, setir üstüne setir; bu ýerde azajyk, ol ýerde azajyk boldy; olar gidip, yza ýykylyp, döwlüp, duzaga düşürilip, tutulyp alynar ýaly. Işaýa 28:9–13.

These verses from Isaiah have been addressed repeatedly in Habakkuk’s Tables. Here I need to simply touch upon to take a point or two from these previous verses, to add to the current discussion. This passage shows a people that fail a test for they “go, and fall backward, and be broken, and snared, and taken.” They were a people that failed a test concerning who God would attempt to “teach” to “understand” “knowledge” or “doctrine.” It was a test that was based upon understanding an increase of knowledge, so it was the same test that separated the wise and the wicked in Daniel chapter twelve, for all the prophets agree and identify the end of the world. In Daniel twelve the “wise” understand, but the “wicked” do not understand the increase of knowledge.

Işaýanyň bu aýatlaryna Habakkugyň Tablisalarynda gaýta-gaýta ýüzlenildi. Bu ýerde bolsa men diňe häzirki ara alyp maslahatlaşyga goşmak üçin şol öňki aýatlardan bir ýa-da iki noktany gysgajyk belläp geçmeli. Bu bölek bir halky görkezýär; olar synagdan geçip bilmeýärler, çünki olar “gidýärler, yza agýarlar, döwülýärler, duzaga düşýärler we tutulýarlar.” Olar Hudaýyň kimi “öwretmäge”, “bilime” ýa-da “taglymata” “düşündirmäge” synanyşjakdygy baradaky synagdan geçip bilmedik halkdy. Bu synag bilim artmasyna düşünmäge esaslanýardy; şonuň üçin-de ol Danyýel kitabynyň on ikinji babynda paýhaslylar bilen erbetleri aýyran şol bir synagdy, sebäbi ähli pygamberler dünýäniň soňuny ylalaşyp yglan edýärler we görkezýärler. Danyýel on ikide “paýhaslylar” düşünýärler, emma “erbetler” bilimiň artmagyna düşünmeýärler.

The people in Isaiah’s passage were tested by “the word of the Lord” which “they would not hear.” And the specific “word of the Lord” that they rejected, and that would have allowed them to “understand” the increase of “knowledge” was the biblical rule that defines how to correctly align prophetic histories. Those that fall in Isaiah’s passage rejected the rule that identifies that in order to understand a prophetic history you must seek for that line “here a little, and there a little.” The word of the Lord that produced a test which they rejected was the technique of selecting prophetic lines from here and there, and then to place one of those selected lines of prophetic history in parallel to the other lines of prophetic history that address the same theme. The success of the endeavor to lay line upon line in this way depends on the application of the genuine rules of prophetic interpretation. Those rules, which are “precepts” also to be brought together and they are found here and there within the Bible. Isaiah’s virgins who fail the test, do so because they forget, the main thing they should not have forgotten, and that is, that history repeats.

Işaýanyň geçegindäki halk “Rebbiň sözi” bilen synag edildi, emma olar şol sözi “diňlemek islemediler.” Olar tarapyndan ret edilen, hem-de “bilimiň” artmagyna “düşünmäge” mümkinçilik berjek bolan şol aýratyn “Rebbiň sözi” pygamberlik taryhlaryny dogry sazlaşdyrmagyň usulyny kesgitleýän Mukaddes Kitabyň kadysydy. Işaýanyň geçeginde ýykylyp galanlar pygamberlik taryhyna düşünmek üçin şol setiri “biraz şu ýerden, biraz ol ýerden” gözlemelidigini görkezýän kadany ret etdiler. Olar tarapyndan ret edilen we synagy emele getiren Rebbiň sözi pygamberlik setirlerini dürli ýerlerden saýlap almak, soňra bolsa şol saýlanyp alnan pygamberlik taryhynyň bir setirini şol bir mowzuga degişli beýleki pygamberlik taryhynyň setirleri bilen paralel goýmak usulydy. Şeýle görnüşde setiriň üstüne setir goýmak tagallasynyň üstünlikli bolmagy pygamberlige düşündiriş bermegiň hakyky kadalarynyň ulanylmagyna baglydyr. “Nesihatlar” bolan şol kadalar hem bir ýere jemlenmelidir, çünki olar Mukaddes Kitabyň içinde şu ýerde-de, ol ýerde-de duş gelýär. Işaýanyň synagdan geçip bilmedik päk gyzlary başarasyzlyga şonuň üçin duçar bolýarlar: olar unutmaly däl bolan iň möhüm zady — ýagny taryhyň gaýtalanýandygyny — unudýarlar.

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

> “Geljegiň öňünde bize gorkmaly hiç zat ýokdur, diňe Rebbiň bizi nähili ýol bilen alyp gelendigini we geçmiş taryhymyzda beren öwredişini unudan ýagdaýymyzdan başga.” Life Sketches, 196.

God is not the author of confusion, and an anchor point of that fact is that every prophet in the Bible is identifying the same prophetic line. They do not all see the identical events on the line, but it is always the same line of events at the end of the world. It is the events that lead to the close of probation, followed by the seven last plagues which concludes with the Second Coming of Christ. One prophet’s story might be of God’s faithful people in that line of history, but another prophet’s testimony may be of God’s unfaithful people, or of the United States, the Vatican, the United Nations, the merchants of the earth or Islam, but it is always the same line.

Hudaý bulaşyklygyň çeşmesi däldir, we bu hakykatyň bir daýanç nokady-da, Mukaddes Kitapdaky her bir pygamberiň şol bir pygamberlik çyzygyny görkezýändigidir. Olar şol çyzykdaky birmeňzeş wakalaryň ählisini görmeýärler, emma bu dünýäniň soňundaky wakalaryň hemişe şol bir çyzygydyr. Bu, synag möhletiniň ýapylmagyna alyp barýan wakalardyr; onuň yzyndan ýedi soňky bela gelýär we olar Mesihiň Ikinji Gelişi bilen tamamlanýar. Bir pygamberiň hekaýasy taryhyň şol çyzygynda Hudaýyň wepaly halky barada bolup biler, emma başga bir pygamberiň şaýatlygy Hudaýyň wepasyz halky, ýa-da Amerikanyň Birleşen Ştatlary, Watikan, Birleşen Milletler Guramasy, ýeriň täjirleri ýa-da Yslam barada bolup biler, ýöne ol hemişe şol bir çyzykdyr.

Malachi’s Elijah message, as well as the messages represented in Revelation chapters one, fourteen and eighteen, and the message of Daniel eleven and twelve are the very same message. They are all the same line of history, but each with their own special contribution to the story.

Malakynyň Ylýas baradaky habary, şeýle hem Ylham kitabynyň birinji, on dördünji we on sekizinji baplarynda beýan edilen habarlar, hem-de Daniýel on birinji we on ikinji baplarynyň habary hut şol bir habardyr. Olaryň ählisi bir taryhyň şol bir ugrudyr, ýöne her biriniň bu hekaýa goşýan özboluşly aýratyn goşandy bardyr.

What is almost universally misunderstood about that special message is the fact that it is only revealed to God’s people just before the close of human probation. Knowing that the special message always warns of the soon coming close of probation, we will consider perhaps the clearest illustration of the close of probation in the Bible.

Şol aýratyn habaryň baryp ýatan derejede umumy düşnülmeýän tarapy, onuň diňe adamzat synag möhletiniň tamamlanmagyna juda az wagt galanda Hudaýyň halkyna aýan edilýändigidir. Aýratyn habaryň hemişe synag möhletiniň ýakynda tamamlanjakdygy barada duýduryş berýändigini bilip, biz indi Bibliýada synag möhletiniň tamamlanmagynyň belki-de iň aýdyň mysalyna serederis.

> He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:11.

> Zalymlyk edýän, goý, mundan beýläk hem zalymlyk etsin; haram bolan, goý, mundan beýläk hem haram bolsun; adyl bolan, goý, mundan beýläk hem adyl bolsun; mukaddes bolan, goý, mundan beýläk hem mukaddes bolsun. Ylham 22:11.

Before the end of probationary time is announced in the sanctuary above with the words of verse eleven, there is to be a special warning prophetic message from the book of Revelation that is unsealed to God’s servants.

Synag möhletiniň tamamlanandygy ýokardaky mukaddes ýerde on birinji aýatyň sözleri bilen yglan edilmezden ozal, Ylham kitabyndan Hudaýyň hyzmatkärlerine açylan aýratyn duýduryş beriji pygamberlik habary bolmalydyr.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Ol maňa şeýle diýdi: «Bu kitabyň pygamberlik sözlerini möhürleme, çünki wagt golaýlap gelendir. Zulm edýän ýene zulm etsin; nejis bolan ýene nejis bolsun; dogry adam ýene dogrylyk etsin; mukaddes bolan ýene mukaddes bolsun». Ylham 22:10, 11.

There is to be a special prophetic message recognized by God’s people just before the seven last plagues. When that “time is at hand” “the prophecy of this book” (the prophecy of Revelation) that has been sealed is to be unsealed. The only prophecy in the book of Revelation that has been sealed is the prophecy of the seven thunders.

Ýedi soňky bela ýetmezinden edil öň, Hudaýyň halky tarapyndan ykrar ediljek aýratyn pygamberlik habary bolmalydyr. Haçan-da şol “wagt golaý gelende”, möhürlenen “bu kitabyň pygamberligi” (Ylham kitabyndaky pygamberlik) açylmalydyr. Ylham kitabynda möhürlenen ýeke-täk pygamberlik ýedi gümmürdiniň pygamberligidir.

> And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:1–4.

> Soň men asmandan inip gelýän başga bir gudratly perişdäni gördüm; ol bulut bilen geýindirilen eken, onuň başynyň üstünde älemgoşar bardy, ýüzi bolsa edil gün ýalydy, aýaklary hem ot sütünleri kimindi. Onuň elinde açyk kiçijik bir kitap bardy; ol sag aýagyny deňziň üstünde, çep aýagyny bolsa ýeriň üstünde goýdy, hem-de ýolbars arlaýan ýaly güýçli ses bilen gygyryp aýtdy; ol gygyryp aýdandan soň, ýedi ýyldyrym öz seslerini çykardy. Ýedi ýyldyrym öz seslerini çykaryp bolanda, men ýazjak bolupdym; emma asmandan maňa şeýle diýýän bir sesi eşitdim: “Ýedi ýyldyrymyň aýdan zatlaryny möhürle-de, olary ýazma.” Ylham 10:1–4.

Just before human probation closes, when “the time is at hand” there will be an unsealing of a special Bible truth identifying “things which must shortly come to pass.” The mighty angel of Revelation ten is Jesus Christ, who cried as a Lion.

Adam synagy gutarmanka birneme öň, “wagt golaýdyr” diýlen mahalynda, “tiz wagtda bolup geçmeli zatlary” görkezýän Mukaddes Kitabyň aýratyn bir hakykaty açylar. Ylham kitaby onunjy bapdaky gudratly Perişde — Arslan dek gygyryp seslenen Isa Mesihdir.

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> Ýahýanyňa görkezme beren gudratly perişde Isa Mesihiň Özünden başga hiç kim däldi. Onuň sag aýagyny deňziň, çep aýagyny bolsa gury ýeriň üstüne goýmagy, Şeýtan bilen beýik göreşiň ahyrky sahnalarynda Onuň ýerine ýetirýän paýyny görkezýär. Bu ýagdaý Onuň bütin ýer ýüzüniň üstündäki iň ýokary güýjüni we ygtyýaryny aňladýar. Bu dawa asyrdan asyra barha güýçlenip, has tutanýerlilik bilen dowam edip geldi we garaňkylygyň güýçleriniň ussatlyk bilen edýän işi öz iň ýokary derejesine ýetjek jemleýji sahnalara çenli hem şeýle dowam eder. Şeýtan, erbet adamlar bilen birleşip, hakykaty söýmegi kabul etmeýän tutuş dünýäni we ýygnaklary aldar. Emma gudratly perişde üns talap edýär. Ol batly ses bilen gygyrýar. Ol hakykata garşy çykmak üçin Şeýtan bilen birleşenlere Öz sesiniň güýjüni we ygtyýaryny görkezmelidir». The Seventh-day Adventist Bible Commentary, volume 7, 971.

At the end the “churches” that “Satan” deceives are deceived because they received not the love of the “truth.” The word “truth” in the passage from second Thessalonians which Sister White just referred to is the primary Greek word that is derived from the Hebrew word translated as “truth” that is composed with three Hebrew letters and represents the Alpha and Omega. Is there any biblical evidence that the truth connected with the rule of first mention that represents an attribute of Christ’s character is the truth that is rejected and consequently produces strong delusion?

Ahyrynda “Şeýtanyň” aldawyna düşýän “ybadathanalar” “hakykatyň” söýgüsini kabul etmänlikleri sebäpli aldanylýarlar. White uýanyň ýaňy-ýakynda ýüzlenen 2 Selaniklilere degişli parçadaky “hakykat” sözi, “hakykat” diýip terjime edilýän we üç ýewreý harpdan düzülen, Alfa bilen Omeganı aňladýan ýewreý sözünden gelip çykan esasy grek sözidir. Mesihiň häsiýetiniň bir aýratynlygyny aňladýan ilkinji agzalma düzgünine bagly hakykatyň ret edilýän hakykatdygyny we munuň netijesinde güýçli azgynlyga sebäp bolýandygyny görkezýän haýsydyr bir Mukaddes Kitap delili barmy?

> Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:1–12.

> Indi, eý doganlar, Rebimiz Isa Mesihiň gelişi we biziň Onuň huzuryna ýygnalmagymyz hakda sizden haýyş edýäris: Mesihiň güni gelip ýetipdir diýen manyda ne ruh arkaly, ne söz arkaly, ne-de biziň tarapymyzdan gelen ýaly görkezilen hat arkaly aňyňyzda tiz sarsmaň we howsala düşmäň. Hiç kim sizi hiç hili ýol bilen aldamasyn; çünki ilki ýüz öwürme bolmasa we günä adamy, heläkçilik ogly aýan edilmese, şol gün gelmez. Ol garşy çykýan we Hudaý diýlip atlandyrylýan ýa-da ybadat edilýän ähli zadyň üstünden özüni beýgeldýän kişidir; şeýlelikde ol Hudaý hökmünde Hudaýyň ybadathanasynda oturyp, özüni Hudaýdygyny görkezýär. Men heniz siziň ýanyňyzda wagtym size bu zatlary aýdandygymy ýatlamaýarsyňyzmy? Indi bolsa onuň öz wagtynda aýan edilmegi üçin nämäniň päsgel berýändigini bilýärsiňiz. Çünki bikanunlygyň syry eýýäm işläp dur; diňe häzir päsgel berýän kişi ýolundan aýrylýança päsgel berer. Şondan soň şol Lawsyz aýan ediler; Reb ony Öz agzynyň demi bilen ýok eder we Öz gelişiniň şöhle-şuglasy bilen heläk eder. Onuň gelişi Şeýtanyň işi boýunça ähli gudrat, alamatlar we ýalan täsinlikler bilen, hem-de heläk bolýanlarda ähli zalymlyk aldawlary bilen bolar; sebäbi olar halas bolmaklary üçin hakykatyň söýgüsini kabul etmediler. Şonuň üçin Hudaý olara güýçli azgynlygy iberer, şeýdip olar ýalana ynansynlar; şeýlelikde hakykata ynanman, emma adalatsyzlykdan lezzet alanlaryň hemmesi höküm edilsin. 2 Selanikliler 2:1–12.

This passage from Thessalonians has been addressed often in Habakkuk’s Tables, so a brief comment is all we will make at this point. What Sister White calls “Satan’s marvelous act” is Paul’s “the working of Satan with all power and signs and lying wonders.” The deceptive work identified by Sister White and Paul begins at the Sunday law in the United States.

Selaniklilere degişli bu bölek Habakkugyň Tablisalarynda ençeme gezek ele alyndy, şonuň üçin şu pursatda diňe gysgaça bellik etmek bilen çäklenýäris. Waýt uýanyň “Şeýtanyň täsin işi” diýip atlandyrýan zady, Pawlusyň “Şeýtanyň işi, ähli güýç, alamatlar we ýalan gudratlar bilen” diýýän zadydyr. Waýt uýa bilen Pawlus tarapyndan görkezilen aldawly iş Amerikanyň Birleşen Ştatlarynda ýekşenbe kanunyndan başlanýar.

> “By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.

> “Hudaýyň kanunyny bozup, Papalygyň düzgünini mejbury ornaşdyrýan karar arkaly milletimiz özüniň adalatdan doly ýüz öwürmegine getirer. Protestantizm şol uçurymyň üstünden elini uzadyp, Rim häkimiýetiniň elini tutanda, jümmüşiň üstünden aşyp, Spiritualizm bilen el gysyşanda, şol üç taraplaýyn birleşigiň täsiri astynda ýurdumyz Protestant we respublikan dolandyryş hökmünde öz Konstitusiýasynyň her bir ýörelgesini ret edip, papalyk ýalanlarynyň we azgynlyklarynyň ýaýramagy üçin şert döreder; şonda biz Şeýtanyň ajaýyp işleriniň başlan wagtynyň gelendigini we ahyryň ýakyndygyny bilip bileris.” Testimonies, 5-nji tom, 451.

In this passage of Thessalonians, we are considering, Paul identifies the pope at the end of the world with four different terms. The pope is the “man of sin,” he is the “son of perdition,” he is the “mystery of iniquity” and “that Wicked.” Paul provides a few other characteristics of the pope beyond the four names, for he informs us that the pope, (who was still future to Paul’s day) “would be revealed in his time.”

Selaniklilere yazylan bu parçasynda, biz garap geçýän ýerde, Pawlus dünýäniň ahyryndaky papany dört dürli at bilen kesgitleýär. Papa “günä adamy”, ol “heläkçiligiň ogly”, ol “kanunsyzlygyň syry” hem-de “şol Erbet”dir. Pawlus bu dört atdan başga-da papa barada birnäçe beýleki häsiýetleri berýär; çünki ol bize, (Pawlusuň döwründe heniz geljekde bolan) papanyň “öz wagtynda äşgär ediljekdigini” habar berýär.

The pope “would be revealed in his time” and the clearest biblical proof, though by no means the only biblical truth; the clearest biblical truth that the pope of the Roman church is the antichrist of Bible prophecy is established by seven different and direct references in the Bible identifying the “time” that the papacy would dominate the earth, the very “time” mankind calls the Dark Ages. The Bible reveals the pope as the papacy by identifying repeatedly the exact period of “time,” from 538 until 1798, that the papacy would rule the world. Paul said he would be revealed in his time.

Papa “öz wagtynda aýan edilerdi”; bu, Injildäki ýeke-täk hakykat bolmasa-da, iň aýdyň injili subutnamadyr; Rim ybadathanasynyň papasynyň Injil pygamberligindäki antihristdigini görkezýän iň aýdyň injili hakykat, Injilde papalygyň ýer ýüzüne höküm sürjek “wagtyny” kesgitleýän ýedi dürli we göni salgylanma arkaly berkidilýär; hut adamzadyň Garaňky Asyrlar diýip atlandyrýan şol “wagty”. Injil, papany papalyk hökmünde 538-nji ýyldan 1798-nji ýyla çenli papalygyň dünýäni dolandyrjak takyk “wagt” döwrüni gaýtalap kesgitlemek arkaly aýan edýär. Pawlus onuň öz wagtynda aýan ediljekdigini aýtdy.

Paul also identifies that it is the pope that “opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.” Among other things this identifies that the antichrist of Bible prophecy is a religious symbol. He is not a Hitler, or an Alexander the Great. This further narrows the identification of the pope down, for he is not simply a religious tyrant, he is a religious tyrant that professes to be within God’s temple. The antichrist claims to be seated within the Christian church.

Pawlus hem papanyň “özüni garşy goýup, Hudaý diýlip atlandyrylýan ýa-da sežde edilýän zatlaryň hemmesinden ýokary göterýändigini; şeýlelikde, Hudaý hökmünde Hudaýyň ybadathanasynda oturyp, özüni Hudaýdygyny görkezýändigini” hem bildirýär. Bu, beýleki zatlar bilen birlikde, Mukaddes Kitabyň pygamberliklerindäki antihristiň dini bir nyşandygyny görkezýär. Ol Gitler ýa-da Isgender Zulkarneýin däldir. Bu, papanyň şahsyýetini has-da daraldýar, çünki ol diňe bir dini zalym däl, eýsem Hudaýyň ybadathanasynyň içinde bolandygyny öňe sürýän dini zalymdyr. Antihrist özüniň hristian ybadathanasynyň içinde oturandygyny öňe sürýär.

According to Paul and Daniel, when the pope is in his professed Christian church, he manifests the character of Satan who desired to be seated upon God’s throne and to be exalted above all things. I say Paul and Daniel for most biblical commentators recognize that when Paul demonstrates that one of the characteristics of the pope is that he is a complete narcissist, that Paul was simply quoting from Daniel’s description of the pope in Daniel chapter eleven where Daniel there records:

Pawlus bilen Danyýele görä, papa özüniň aç-açan Hristian diýip ykrar edilýän ybadathanasynda bolanda, Hudaýyň tagtynda oturmagy we ähli zatlardan beýgeldilmegi islän Şeýtanyň häsiýetini ýüze çykarýar. Men Pawlus we Danyýel diýýärin, çünki Mukaddes Kitap baradaky teswirçileriň köpüsi Pawlus papanyň häsiýetleriniň biriniň onuň doly nebisjeňdigini görkezende, Pawlusyň diňe Danyýeliň papany suratlandyryşyndan sitata getirendigini ykrar edýärler; Danyýeliň on birinji babynda ol ýerde şeýle ýazylýar:

> “And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

> “Patyşa öz islegine görä hereket eder; ol özüni beýgeldip, her bir hudaýdan ýokary tutar we Hudaýlaryň Hudaýyna garşy geň-taň zatlary sözlär; hem-de gazap tamam bolýança rowaçlanar; çünki bellenen zat ýerine ýetiriler. Daniýel 11:36.

When Paul addresses the narcissistic character of the pope, he paraphrases Daniel’s verse and states that it is the pope who “opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.” The verse in Daniel that identifies the character of the papacy also references the “time” which was designed to “reveal” that the papacy was the antichrist as he identifies that the papacy would “prosper” until the “indignation be accomplished.”

Pawlus papanyň narsissistik häsiýetine ýüzlenende, Danyýeliň aýatyny mazmunlaýyn gaýtalap, hut papanyň “Özüni garşy goýup, Hudaý diýlip atlandyrylýan ýa-da ybadat edilýän zatlaryň hemmesinden özüni beýgeltýändigini; şeýlelikde Hudaý hökmünde Hudaýyň ybadathanasynda oturyp, özüniň Hudaýdygyny görkezýändigini” aýdýar. Papalygyň häsiýetini görkezýän Danyýeldäki bu aýat, şeýle hem papalygyň antihristdigini “aýan etmek” üçin niýetlenen “wagta” hem salgylanýar, çünki ol papalygyň “gahary tamamlanýança” “ösjekdigini” aýdýar.

The “indignation” ended in 1798, so Daniel in the verse (though this is not one of the seven direct places in the books of Daniel and Revelation where the 1260-year history is mentioned), does however directly identify the papal power and marks that it received “a deadly wound,” as John calls it, in 1798. Thus, the verse identifies the end of the period of papal rule, though not identifying the duration of the rule.

“Gaharyň” döwri 1798-nji ýylda tamamlandy; şeýlelikde, bu aýatda Daniýel (bu, Daniýel we Ylham kitaplarynda 1260 ýyllyk taryhyň ýatlanan ýedi göni ýeriniň biri bolmasa-da), şonda-da papalyk häkimiýetini göni görkezýär hem-de onuň, Ýahýanyň atlandyryşy ýaly, 1798-nji ýylda “öldüriji ýara” alandygyny belleýär. Şeýlelikde, bu aýat papalyk dolandyryşynyň dowamlylygyny görkezmese-de, onuň hökümdarlyk döwrüniň ahyryny görkezýär.

In the passage, Paul also identifies a power that would restrain the papacy from taking control of the world in 538, when he stated that the Thessalonians who he was writing to already knew this particular truth. He raised the question, “Remember ye not, that, when I was yet with you, I told you these things?” He reminds them that they already knew “what withholdeth” (meaning restrains) the papacy until he would “be revealed in his time.” The power that preceded and prevented the papacy from taking control of the world was the power in control of the world when Paul wrote the letter. It was pagan Rome. Paul wrote that pagan Rome would be “taken out of the way” in order for the papacy to take control of the world.

Bu bölekde Pawlus hem 538-nji ýylda papalygyň dünýäni öz gözegçiligine almagyna böwet boljak bir güýji görkezýär; çünki ol ýazan Selaniklileriň eýýäm şu aýratyn hakykaty bilýändiklerini aýdypdy. Ol şeýle soragy berýär: “Men heniz siziň araňyzda wagtym, size şu zatlary aýdandygymy ýadyňyzda saklamaýaňyzmy?” Ol olara eýýäm “näme böwet bolýandygyny” (ýagny, nämäniň papalygy saklaýandygyny), onuň “öz wagtynda aýan edilýänçä” bilýändiklerini ýatladýar. Papalygyň dünýäni öz gözegçiligine almagynyň öňüni alan we ondan öň gelen güýç, Pawlus bu haty ýazanda dünýäniň üstünden höküm sürýän güýçdi. Ol butparaz Rimdi. Pawlus, papalygyň dünýäni öz gözegçiligine almagy üçin, butparaz Rimiň “ýoldan aýrylmalydygyny” ýazdy.

It was this understanding that led William Miller to recognize that the power symbolized as “the daily” in the book of Daniel was pagan Rome. Adventism acknowledges that the structure, and therefore all of William Miller’s prophetic understandings, were based upon his understanding of the books of Daniel and Revelation and that those two books address the two desolating powers of pagan Rome and papal Rome. In the passage in Thessalonians Miller, already knowing (as every Protestant knew in his day, that the pope was the antichrist); when he recognized that pagan Rome was the historical power that preceded the papal rule, and that Paul had stated that pagan Rome was to be taken away in advance of the papacy ascending to the throne of the earth, he then connected this with the book of Daniel and “the daily,” where it references three times that the daily had to be “taken away” before the papacy took control of the world. Paul’s testimony allowed Miller to see that pagan Rome was Daniel’s “daily,” and thereafter he could recognize that Daniel’s two desolating powers were pagan and papal Rome. This truth represents the foundation of the Millerite movement. Adventism most certainly rejects the work of Miller today, but they still understand that this overview of Miller’s development of understanding of “the daily” in Daniel proves that the power that Paul says “withholds” the rise of the papal power until it was removed was pagan Rome, is the correct analysis of Miller’s thinking on these subjects.

Şu düşünje Uilýam Milleri Danyýel kitabynda “gündelik” diýip nyşanlanan güýjüň butparaz Rimdigini ykrar etmäge getirdi. Adventizm gurluşynyň, şonuň üçinem Uilýam Milleriň pygamberlik baradaky ähli düşünjeleriniň, onuň Danyýel we Ylham kitaplaryna düşünişine esaslanandygyny, şeýle hem şol iki kitabyň butparaz Rimiň we papalyk Rimiň iki weýran ediji güýjüne degişli bolandygyny kabul edýär. Selaniklilere ýazylan parçada Miller, eýýäm bilýän ýagdaýynda (öz döwründäki her bir protestantyň bilşi ýaly, papanyň antihristdigini), butparaz Rimiň papalyk häkimliginden öň gelen taryhy güýçdigini ykrar edende, hem-de Pawlusyň papalyk ýer ýüzüniň tagtyna çykmazyndan öň butparaz Rimiň aýrylmalydygyny aýdandygyny görende, muny soňra Danyýel kitaby we “gündelik” bilen baglanyşdyrdy; çünki ol ýerde “gündeligiň” papalyk dünýäni öz ygtyýaryna almazdan öň “aýrylmalydygy” üç gezek ýatlanýar. Pawlusyň şaýatlygy Milleriň butparaz Rimiň Danyýeliň “gündeligi” bolandygyny görmegine mümkinçilik berdi, şondan soň ol Danyýeliň iki weýran ediji güýjüniň butparaz we papalyk Rimdigini ykrar edip bildi. Bu hakykat Millerçi hereketiň düýbüni emele getirýär. Adventizm häzirki wagtda, elbetde, Milleriň işini ret edýär, emma olar şonda-da Milleriň Danyýeldäki “gündeligi” baradaky düşünjesiniň nähili kemala gelendigine degişli şu umumy synyň, Pawlusyň papalyk güýjüň ýüze çykmagyny ol aýrylýança “saklaýar” diýýän güýjüň butparaz Rimdigini görkezýändiginiň, Milleriň bu meseleler baradaky pikirlenişiniň dogry seljermesidigine henizem düşünýärler.

With the truth of “the daily” in the book of Daniel being a symbol of pagan Rome that preceded the kingdom of papal Rome which Daniel had represented as the abomination of desolation, Miller could then recognize the prophetic times associated with the kingdoms of Bible prophecy, and as his mind was opened up to these insights he assembled a series of truths that represent the foundations of Adventism. Those truths became enshrined on the two tables of the 1843 and 1850 pioneer charts. Those truths are the foundation of Adventism and they were based upon the recognition of “time.” The history of when the foundations were put in place is a primary discussion on Habakkuk’s Tables.

Danyýl kitabyndaky “hemişelik” diýen hakykatyň, Danyýlyň harabaçylygyň nejisligi hökmünde görkezýän papalyk Rimi patyşalygyndan öň gelen butparaz Riminiň nyşanydygyna düşünip, Miller soňra Mukaddes Kitap pygamberligindäki patyşalyklar bilen baglanyşykly pygamberlik wagtlaryny tanap bildi; onuň akyly bu düşünjelere açylanda, ol Adventizmiň esaslaryny düzýän hakykatlaryň bir toparyny jemledi. Şol hakykatlar 1843 we 1850-nji ýyllardaky ilkinji pioner çyzgylarynyň iki tablisasynda berk orun aldy. Şol hakykatlar Adventizmiň binýadydyr we olar “wagtyň” ykrar edilmegine esaslanypdyr. Esaslaryň haçan goýlandygynyň taryhy Habakkugyň Tablisalarynda esasy ara alnyp maslahatlaşylýan mesele bolup durýar.

What is not pointed out in Habakkuk’s Tables is that the foundations that were based upon time produced a structure that provides the view necessary for the final generation to recognize that there were truths that were represented as the foundations. There was a first truth that was the very first stone placed in the foundation, but “the daily” in the book of Daniel was not Miller’s first truth. The truth that would become the first stone in the foundation that Miller was raised up to build was “the seven times” of Leviticus twenty-six, but without the truth of “the daily,” Miller would not have recognized the structure of prophecy he needed to recognize in order to present the first angel’s message. His structure was placing prophecy in the perspective of two desolating powers. Miller was addressing the dragon (pagan Rome) and the beast (the papacy). The third angel addresses the dragon (United Nations), the beast (the papacy), and the false prophet (the United States).

Habakkukyň Tablisalarynda görkezilmeýän zat şudur: wagta esaslanan binýatlar, soňky nesliň binýatlar hökmünde şekillendirilen hakykatlaryň bardygyny tanamagy üçin zerur bolan görnüşi üpjün edýän bir gurluşy emele getirdi. Ilkinji hakykat bardy, ol binýada goýlan iň ilkinji daşdy, ýöne Daniel kitabyndaky “gündelik” Milleriň ilkinji hakykaty däldi. Milleriň gurmak üçin galdyrylan binýadyndaky ilkinji daşa öwrüljek hakykat Levililer ýigrimi altydaky “ýedi wagt” boldy, emma “gündelik” hakykaty bolmadyk bolsa, Miller ilkinji perişdäniň habaryny beýan etmek üçin tanamaly bolan pygamberligiň gurluşyny tanap bilmezdi. Onuň gurluşy pygamberligi iki weýran ediji güýjüň nukdaýnazaryndan goýýardy. Miller aždarhany (butparaz Rim) we haýwany (papalygy) nazara alýardy. Üçünji perişde aždarha (Birleşen Milletler Guramasy), haýwana (papalyk), hem-de ýalan pygambere (Amerikanyň Birleşen Ştatlary) ýüzlenýär.

If a person accepts all, not some, but all the time prophecies set forth by the Millerites on the two sacred pioneer charts, that person would need to investigate those truths personally. How could you accept them, if you had never inspected them? If those persons investigating the foundational truths make those truths their personal responsibility to test, and thereafter accepts all those truths, then they have built upon the Rock and not the sand.

Eger bir adam Milleritler tarapyndan iki mukaddes öňdebaryjy çyzgyda öňe sürlen wagt baradaky pygamberlikleriň ählisini — käbirini däl, eýsem ählisini — kabul etse, onda ol adam şol hakykatlary hut özi şahsy taýdan derňäp görmäge borçly bolar. Eger sen olary hiç wagt barlamadyk bolsaň, olary nädip kabul edip bilersiň? Eger esasy hakykatlary derňeýän şol adamlar, şol hakykatlary synap görmek meselesini öz şahsy jogapkärçiligi edip alsalar we şondan soň şol hakykatlaryň ählisini kabul etseler, onda olar gumuň üstünde däl-de, Gaýanyň üstünde guran bolarlar.

> “Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

> Goý, Sionyň diwarlarynda Hudaýyň garawullary bolup duranlar, halkyň öňündäki howplary öňünden görüp bilýän adamlar bolsunlar,—hakykat bilen ýalňyşy, dogrulyk bilen nädogrulygy tapawutlandyryp bilýän adamlar.

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

> “Duýduryş geldi: 1842-nji, 1843-nji we 1844-nji ýyllarda gelen habardan bäri gurup gelýän imanymyzyň binýadyny sarsdyrjak hiç zadyň aralaşmagyna ýol berilmeli däldir. Men bu habaryň içindedim, şondan bäri-de Hudaýyň bize beren nuruna wepaly bolup, dünýäniň öňünde durup gelýärin. Biz her gün yhlasly doga bilen Rebbi gözläp, nur agtarýan mahalymyzda aýaklarymyz ýerleşdirilen meýdançadan aýaklarymyzy çekmegi niýet edenok. Siz meniň Hudaýyň maňa beren nurundan ýüz öwrüp biljekdigimi pikir edýärsiňizmi? Ol Ebedilik Gaýasy ýaly bolmalydyr. Ol maňa berlen gününden bäri maňa ýol görkezýär.” Review and Herald, 1903-nji ýylyň 14-nji apreli.

In order for those who would hear to analyze the time prophecies of the Millerite history it requires the action of looking at the historical periods that are represented by the time prophecies. This represents the work of illustrating events upon a time line. When a student of prophecy has reached the level of investigation where he considers these prophetic periods, identified by the Millerites from the Bible and thereafter supported by the historical record, he will be in a position to recognize that the history at the beginning of the time prophecy symbolically typifies the history at the end of that same prophecy. With that vantage point the student should learn that history is repeated. With that understanding in place He should also see that Jesus illustrates the end with the beginning.

Milleritler döwrüniň taryhyndaky wagt pygamberliklerini eşitjek bolanlaryň olary seljermekleri üçin, wagt pygamberlikleri arkaly görkezilen taryhy döwürlere nazar salmak hereketi zerurdyr. Bu, wakalary wagt çyzygynyň üstünde şekillendirmek işini aňladýar. Pygamberligi öwrenýän bir talyp, Milleritler tarapyndan Mukaddes Kitapdan kesgitlenen we şondan soň taryhy ýazgy arkaly tassyklanan bu pygamberlik döwürlerini göz öňünde tutýan derňew derejesine ýetende, wagt pygamberliginiň başyndaky taryhyň şol bir pygamberligiň ahyryndaky taryhy nyşanlaýyn taýdan öňden beýan edýändigini tanamaga ukyply bolar. Şol gözýetimden ugur alyp, talyp taryhyň gaýtalanýandygyny öwrenmelidir. Şeýle düşünje berkidilenden soň, ol Isanyň ahyry başlangyç arkaly şekillendirýändigini hem görmelidir.

And from the prophetic line of prophecy that portrays the end of the world as the “building of a temple,” the student should know that there is a final capstone that is placed upon the temple that is built upon the foundation. He should come to see that the temple foundation that Miller was used to bring to light (which represents Jesus Christ, for there is no other foundation that can be laid than Jesus Christ), was a foundation built upon prophetic time. Because Jesus illustrates the end with the beginning the student should also see that the capstone, the final stone on the temple—must parallel the foundation. The foundation of the temple for Miller was prophetic time, but the foundation was none-the-less Jesus Christ.

Dünýäniň ahyryny “ybadathananyň gurulmagy” hökmünde beýan edýän pygamberlik hatarynyň çyzyginden hem, okuwçy binýadyň üstünde gurulýan ybadathana goýulýan ahyrky baş daşyň bardygyny bilmelidir. Ol Milleriň ýüze çykarmak üçin ulanylan ybadathana binýadynyň (ol Isa Mesihi aňladýar, çünki Isa Mesihden başga goýlup bilinjek hiç bir binýat ýokdur) pygamberlik wagtynyň üstünde gurlan binýat bolandygyna düşünmelidir. Isa soňuny başlangyç arkaly görkezýändigi sebäpli, okuwçy baş daşyň, ýagny ybadathanadaky ahyrky daşyň hem binýat bilen meňzeşlikde bolmalydygyny görmelidir. Miller üçin ybadathananyň binýady pygamberlik wagtydy, emma şol binýat muňa garamazdan Isa Mesihiň Özüdi.

> According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:10, 11.

> Maňa berlen Hudaýyň merhemetine görä, men dana ussat gurluşykçy hökmünde binýady goýdum, beýlekisi onuň üstünde gurýar. Emma goý, her kim onuň üstünde nähili gurýandygyna seresap bolsun. Çünki goýlan binýatdan, ýagny Isa Mesihden başga hiç kim başga binýat goýup bilmez. 1 Korinfliler 3:10, 11.

Paul is identifying his work as the erecting of a temple of which he laid the foundation or beginning. He was the apostle to the Gentiles and he was used to lay the foundation of the Christian church. In the same passage Paul also identifies that our bodies are the temple of the Holy Spirit. There is also the temple of Solomon and the sanctuary from the wilderness that all have foundations that are all represented as Jesus Christ. The foundation that Miller was used to erect was the temple of Adventism, and the foundation of that temple is most certainly Jesus Christ, but it is more specifically the temple that is erected with materials that are spiritual and prophetic.

Pawlus öz işini, özi binýadyny ýa-da başlangyjyny goýan ybadathananyň gurulmagy hökmünde kesgitleýär. Ol başga milletlere iberilen resuldy we mesihi ýygnagyň binýadynyň goýulmagynda ulanyldy. Şol bir parçanyň içinde Pawlus biziň bedenlerimiziň hem Mukaddes Ruhuň ybadathanasydygyny kesgitleýär. Şeýle hem Süleýmanyň ybadathanasy we çölde bolan mukaddes ýer bar; olaryň hemmesiniň hem binýady bolup, olaryň hemmesi Isa Mesih hökmünde görkezilýär. Milleriň gurmak üçin ulanylan binýady Adventizmiň ybadathanasydy, we şol ybadathananyň binýady, gürrüňsiz, Isa Mesihdir; emma has takygy, ol ruhy we pygamberlik häsiýetli materiallar bilen gurulýan ybadathanadyr.

The capstone therefore must also be Jesus Christ, but the capstone must also include a premier prophetic rule, for Miller was given a set of rules which contains the premier rule of the Millerites which was the “year-for-a-day” principle. Without that rule, there is no recognition of time prophecy and there is therefore no foundation. There must be a counterpart at the end that represents Jesus Christ (the Foundation) that is a premier rule within a set of rules that establishes the Revelation of Jesus Christ. The rule is of course the rule of “first mention”, representing the attribute of Christ’s character that identifies the end from the beginning.

Şonuň üçin hem iň ýokarky daşy Isa Mesih bolmalydyr, ýöne şol iň ýokarky daş baş we esasy pygamberlik düzgünini hem öz içine almalydyr, çünki Millerä Milleritleriň baş düzgüni bolan “bir gün bir ýyl” ýörelgesini öz içine alýan düzgünler toplumy berildi. Şol düzgün bolmasa, wagt pygamberliginiň ykrar edilmegi ýokdur, şonuň üçin hem hiç hili binýat ýokdur. Ahyrda hem Isa Mesihi (Binýady) aňladýan, Ysa Mesihiň Ylhamyny berkarar edýän düzgünler toplumynyň içindäki baş düzgün bolan oňa laýyk bir garşylykly nusga bolmalydyr. Bu düzgün, elbetde, başlangyçdan ahyry yglan edýän Mesihiň häsiýetiniň sypatyny görkezýän “ilkinji agzalma” düzgünidir.

In 2 Thessalonians those who received not the love of the truth that they might be saved, rejected the truth as represented by the Greek word that is derived from the Hebrew word created by three letters which is translated as “truth” in the Old Testament. The group that receives the strong delusion, because they believed a lie, refused to return to the old paths, the foundations of Adventism as represented upon the two sacred charts. So, in the passage we have been considering for some time now states:

2 Selanikliler’de, kurtulabilmeleri için hakikatin sevgisini kabul etmeyenler, Eski Ahit’te “hakikat” diye çevrilen ve üç harften oluşan İbranice kelimeden türetilmiş Grekçe bir kelimenin temsil ettiği hakikati reddettiler. Yalan’a iman ettikleri için kuvvetli bir aldanışa uğrayan topluluk, iki kutsal levha üzerinde temsil edilen Adventizmin temelleri olan eski yollara dönmeyi reddetti. Böylece, bir süredir ele almakta olduğumuz pasajda şöyle denilmektedir:

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> Ýuhannese görkezme beren kuwwatly perişde Isadan Mesihden başga hiç kim däldi. Onuň sag aýagyny deňziň, çep aýagyny bolsa gury ýeriň üstünde goýmagy, Şeýtan bilen bolan beýik göreşiň jemleýji sahnalarynda ýerine ýetirýän paýyny görkezýär. Bu ýagdaý Onuň bütin ýer ýüzüniň üstündäki iň ýokary gudratyny we ygtyýaryny aňladýar. Bu göreş asyrlardan asyrlara barha güýçlenip, has aýgytly häsiýet alyp geldi we garaňkylygyň güýçleriniň ussatlyk bilen alyp barýan işi iň ýokary derejesine ýetjek jemleýji sahnalara çenli hem şeýle dowam eder. Şeýtan, erbet adamlar bilen birleşip, hakykatyň söýgüsini kabul etmeýän bütin dünýäni we ybadathanalary aldar. Emma kuwwatly perişde üns talap edýär. Ol belent ses bilen gygyrýar. Ol hakykata garşy durmak üçin Şeýtan bilen birleşenlere Öz sesiniň güýjüni we ygtyýaryny görkezmelidir.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

In this previous passage “the churches who received not the love of the truth” are Daniel’s and Matthew’s wicked and foolish virgins that Amos 8:12 identifies will begin to search for God’s final warning message when it is too late. It is too late, because they believed a lie concerning the foundations of Adventism. Adventism first began to imbibe in that lie in 1863, and from then on it was simply downhill all the way.

Öňki bölekde “hakykatyň söýgüsini kabul etmedik ýygnaklar” diýlip atlandyrylanlar, Danyýeliň we Mattaň erbet hem akylsyz gyzlarydyr; Amos 8:12 olaryň Hudaýyň iň soňky duýduryş habaryny giç bolanda gözläp başlamajaklaryny däl-de, gözläp başlajakdyklaryny görkezýär. Giçdir, sebäbi olar Adventizmiň binýatlary baradaky ýalana ynandylar. Adventizm ilki şol ýalany öz içine siňdirip başlamagyny 1863-nji ýylda başlady, şondan soň bolsa onuň barýan ugry başdan-aýak diňe pese gaçmak boldy.

What I am about to write is totally subjective I suppose, but what new prophetic light was introduced into Adventism since 1863? Ellen White says of Jones and Waggoners’ 1888 message, that it was the message she had been presenting for years. Their message may have sounded new and shocking to Adventism in 1888, but the newness and the shock were produced not by a new message, but by a blindness that had been settling upon God’s people since 1863.

Ýazjak bolýan zadym, megerem, bütinleý subýektiwdir, emma 1863-nji ýyldan bäri Adventizme haýsy täze pygamberlik nury girizildi? Ellen Waýt Jones bilen Waggoneriň 1888-nji ýyldaky habary barada munuň özi ençeme ýyllardan bäri özünün wagyz edip gelen habarydygyny aýdýar. Olaryň habary 1888-nji ýylda Adventizm üçin täze we geň galdyryjy ýaly eşidilen bolmagy mümkin, ýöne bu täzelik hem-de geň galdyryjy täsir täze bir habardan däl-de, eýsem 1863-nji ýyldan bäri Hudaýyň halkynyň üstüne çöküp başlan bir körlükden döredi.

Ellen White identified Adventism as in the Laodicean condition before 1863, so the blindness of Laodicea was already encroaching upon Adventism before 1863, but in 1863 the church officially set aside the truth concerning the “seven times” of Leviticus twenty-six, which was the very first “time prophecy” Miller discovered. There has been no prophetic light that has surfaced in Adventism since 1863! What changed?

Ellen Waýt 1863-nji ýyldan öň Adventizmi Laodikiýanyň ýagdaýynda diýip kesgitledi, şonuň üçin Laodikiýanyň körlügi eýýäm 1863-nji ýyldan öň Adventizmiň üstüne aralaşyp başlapdy; emma 1863-nji ýylda ybadathana Lewiler 26-daky “ýedi wagt” baradaky hakykaty, ýagny Milleriň açan iň ilkinji “wagt pygamberligini”, resmi taýdan bir gyra goýdy. 1863-nji ýyldan bäri Adventizmde ýüze çykan hiç hili pygamberlik nury bolmandyr! Näme üýtgedi?

The very first stone of the temple foundation that was built upon prophetic time and represented Jesus Christ, was set aside by Adventism in 1863. The first stone placed by Miller into the temple foundation that was based upon time as presented in Daniel by Christ who represented Himself as Palmoni the “wonderful numberer” was rejected and set aside. The very first stone Miller discovered…

Pygamberlik wagtynyň üstünde gurlan we Isa Mesihi aňladýan ybadathana binýadynyň iň ilkinji daşy, 1863-nji ýylda Adventizm tarapyndan bir gyra goýuldy. Miller tarapyndan ybadathana binýadyna goýlan ilkinji daş — Daniel kitabynda Mesih tarapyndan, Özüni “ajaýyp sanawçy” bolan Palmoni hökmünde görkezmek bilen beýan edilen wagta esaslanan daş — ret edildi we bir gyra goýuldy. Milleriň ýüze çykaran iň ilkinji daşy…

> “In quoting the prophecy of the rejected stone, Christ referred to an actual occurrence in the history of Israel. The incident was connected with the building of the first temple. While it had a special application at the time of Christ’s first advent, and should have appealed with special force to the Jews, it has also a lesson for us. When the temple of Solomon was erected, the immense stones for the walls and the foundation were entirely prepared at the quarry; after they were brought to the place of building, not an instrument was to be used upon them; the workmen had only to place them in position. For use in the foundation, one stone of unusual size and peculiar shape had been brought; but the workmen could find no place for it, and would not accept it. It was an annoyance to them as it lay unused in their way. Long it remained a rejected stone. But when the builders came to the laying of the corner, they searched for a long time to find a stone of sufficient size and strength, and of the proper shape, to take that particular place, and bear the great weight which would rest upon it. Should they make an unwise choice for this important place, the safety of the entire building would be endangered. They must find a stone capable of resisting the influence of the sun, of frost, and of tempest. Several stones had at different times been chosen, but under the pressure of immense weights they had crumbled to pieces. Others could not bear the test of the sudden atmospheric changes. But at last attention was called to the stone so long rejected. It had been exposed to the air, to sun and storm, without revealing the slightest crack. The builders examined this stone. It had borne every test but one. If it could bear the test of severe pressure, they decided to accept it for the cornerstone. The trial was made. The stone was accepted, brought to its assigned position, and found to be an exact fit. In prophetic vision, Isaiah was shown that this stone was a symbol of Christ. He says:

> „Mesihi ret edilen daşyň pygamberçiligini getirende, Isa Mesiḥ Ysraýylyň taryhynda hakykatda bolup geçen bir waka ýüzlendi. Bu waka birinji ybadathana gurluşygy bilen baglanyşyklydy. Ol Mesihiň ilkinji gelişi döwründe aýratyn derejede degişli bolup, ýehudylara aýratyn güýç bilen täsir etmeli bolsa-da, biziň üçin hem bir sapagy öz içine alýar. Süleýmanyň ybadathanasy gurlanda, diwarlara we düýbüne niýetlenen äpet daşlar doly taýýar görnüşde daş käninden taýýarlanypdy; olar gurluşyk ýerine getirilenden soň, olaryň üstünde hiç bir gural ulanylmaly däldi; işçiler diňe olary öz ýerinde goýmalydylar. Düýp üçin adatdan daşary uly we üýtgeşik görnüşli bir daş getirilipdi; emma işçiler oňa hiç ýer tapyp bilmediler we ony kabul etmek islemediler. Ol ulanylman, ýolda ýatyrka olara päsgelçilik bolup görünýärdi. Şeýlelikde ol uzak wagtlap ret edilen daş bolup galdy. Emma gurluşykçylar burç daşy goýuljak ýerine ýetende, olar şol aýratyn ýere laýyk geljek, üstüne düşjek uly agramy göterip biljek, ýeterlik ululykda, berklikde we dogry şekilli daş tapmak üçin uzak wagtlap gözleg etdiler. Eger olar bu möhüm ýer üçin paýhassyz saýlaw etseler, onda tutuş binanyň howpsuzlygy howp astyna düşerdi. Olar günüň, aýazyň we tupanyň täsirine garşy durup biljek bir daşy tapmalydylar. Dürli wagtlarda birnäçe daş saýlanypdy, emma äpet agramlaryň basyşy astynda olar döwlüp, böleklere bölünip gidipdi. Beýleki daşlar bolsa howanyň duýdansyz üýtgemeginiň synagyna çydap bilmändi. Emma ahyrsoňy uzak wagtlap ret edilen daşa üns çekildi. Ol howa, gün we tupana sezewar bolupdy, emma onda iň ownuk jaýrygam ýüze çykmandy. Gurluşykçylar bu daşy gözden geçirdiler. Ol birinden başga ähli synaglara çydapdy. Eger ol güýçli basyşyň synagyna hem çydasa, ony burç daşy hökmünde kabul etmegi karar etdiler. Synag geçirildi. Daş kabul edildi, özüne bellenen ýerine getirildi we takyk laýyk gelýändigi mälim boldy. Pygamberlik görnüşinde Işaýa bu daşyň Mesihiň nyşanydygy görkezildi. Ol şeýle diýýär:“

> “‘Sanctify the Lord of hosts Himself; and let Him be your fear, and let Him be your dread. And He shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’ Carried down in prophetic vision to the first advent, the prophet is shown that Christ is to bear trials and tests of which the treatment of the chief cornerstone in the temple of Solomon was symbolic. ‘Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation: he that believeth shall not make haste.’ Isaiah 8:13–15; 28:16.

> “‘Rebbi goşunlaryň Hudaýy bolan Rebbiň Özüni mukaddes hasaplaň; goý, Ol siziň gorkyňyz bolsun, goý, Ol siziň howatyr duýýan Zatyňyz bolsun. Ol mukaddes ýer bolar; emma Ysraýylyň iki öýi üçin büdremäniň daşy we päsgelçiligiň gaýasy, Iýerusalimiň ýaşaýjylary üçin duzak we tor bolar. Olaryň köpüsi büdreýär, ýykylar, döwler, duzaga düşer we tutulyp alnyp gidiler.’ Pygamberlik görnüşinde ilkinji gelişe eltelenen pygambere, Mesihe Süleýmanyň ybadathanasyndaky baş burç daşy bilen baglanyşykly çemeleşmäniň nyşanlandyran synaglary we barlaglary başdan geçirmelidigi görkezilýär. ‘Şonuň üçin Hökümdar Reb şeýle diýýär: Ine, Men Sionda esas üçin bir daş goýýaryn, synalyp görlen daş, gymmatly burç daşy, berk esas; oňa iman eden howsala düşmez.’ Işaýa 8:13–15; 28:16.”

> “In infinite wisdom, God chose the foundation stone, and laid it Himself. He called it ‘a sure foundation.’ The entire world may lay upon it their burdens and griefs; it can endure them all. With perfect safety they may build upon it. Christ is a ‘tried stone.’ Those who trust in Him, He never disappoints. He has borne every test. He has endured the pressure of Adam’s guilt, and the guilt of his posterity, and has come off more than conqueror of the powers of evil. He has borne the burdens cast upon Him by every repenting sinner. In Christ the guilty heart has found relief. He is the sure foundation. All who make Him their dependence rest in perfect security.

> “Çäksiz paýhasynda Hudaý binýadyň burç daşyny saýlady hem-de ony Özi goýdy. Ol ony ‘ygtybarly binýat’ diýip atlandyrdy. Bütin dünýä öz ýüklerini we gaýgy-gamlaryny onuň üstüne goýup biler; ol olaryň hemmesine döz geler. Olar onuň üstünde doly howpsuzlyk bilen gurup bilerler. Mesih ‘synalyp görlen daşdyr’. Oňa bil baglaýanlary Ol hiç wagt lapykeç etmeýär. Ol her bir synagy çekip geçdi. Ol Adamyň günäsiniň agramyna, hem-de onuň nesilleriniň günäsine döz geldi we ýamanlygyň güýçlerinden hem artdyryp ýeňiji bolup çykdy. Ol toba edýän her bir günäkär tarapyndan Öz üstüne ýüklenen ýükleri göterdi. Mesihde günäli ýürek ýeňillik tapdy. Ol ygtybarly binýatdyr. Ony öz daýanjy edýänleriň hemmesi kämil howpsuzlykda rahatlanýar.”

> “In Isaiah’s prophecy, Christ is declared to be both a sure foundation and a stone of stumbling. The apostle Peter, writing by inspiration of the Holy Spirit, clearly shows to whom Christ is a foundation stone, and to whom a rock of offense:

> Işaýanyň pygamberliginde Mesih hem ygtybarly binýat, hem-de büdreme daşy diýlip yglan edilýär. Mukaddes Ruhuň ylhamy bilen ýazan resul Petrus, Mesihiň kimler üçin binýat daşy, kimler üçin bolsa päsgelçilik gaýasy bolýandygyny aç-açan görkezýär:

> “‘If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the Scripture, Behold, I lay in Sion a chief cornerstone, elect, precious: and he that believeth on Him shall not be confounded. Unto you therefore which believe He is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, and a stone of stumbling, and a rock of offense, even to them which stumble at the word, being disobedient.’ 1 Peter 2:3–8.

> “‘Eger siz Rebbiň mylaýymdygyny dadyp gören bolsaňyz. Oňa geliň: Ol adamlardan ýüz dönderilen bolsa-da, Hudaý tarapyndan saýlanyp alnan we gymmatly diri daşdyr. Siz hem diri daşlar hökmünde ruhy öý bolup bina edilýärsiňiz, mukaddes ruhanylyk bolup, Isa Mesih arkaly Hudaýa makbul ruhy gurbanlyklary hödürlemek üçindir. Şonuň üçin hem Mukaddes Ýazgyda şeýle diýilýär: Ine, Men Sionda saýlanyp alnan, gymmatly bir baş burç daşyny goýýaryn; Oňa iman eden utanja galmaz. Şeýlelikde, iman edýän sizler üçin Ol gymmatlydyr; emma boýun egmeýänler üçin gurluşykçylaryň ret eden daşy şol burçuň başy boldy, büdremäge sebäp bolan daş we päsgel berýän gaýa boldy; olar Söze büdreýärler, sebäbi boýun egmeýärler.’ 1 Petrus 2:3–8.”

> “To those who believe, Christ is the sure foundation. These are they who fall upon the Rock and are broken. Submission to Christ and faith in Him are here represented. To fall upon the Rock and be broken is to give up our self-righteousness and to go to Christ with the humility of a child, repenting of our transgressions, and believing in His forgiving love. And so also it is by faith and obedience that we build on Christ as our foundation.

> Iman edýänler üçin Mesih berk binýatdyr. Bular Gaýanyň üstüne ýykylyp, döwlenlerdir. Bu ýerde Mesihe boýun bolmak we Oňa iman etmek görkezilýär. Gaýanyň üstüne ýykylyp döwülmek — öz-özüni aklamakdan ýüz öwürmek, çaga ýaly pesgöwünlilik bilen Mesihe gelmek, günälerimize toba etmek we Onuň bagyşlaýjy söýgüsine iman etmekdir. Şeýle-de bolsa, biz imanyň we tabynlygyň üsti bilen binýatymyz hökmünde Mesihe gurýarys.

> “Upon this living stone, Jews and Gentiles alike may build. This is the only foundation upon which we may securely build. It is broad enough for all, and strong enough to sustain the weight and burden of the whole world. And by connection with Christ, the living stone, all who build upon this foundation become living stones. Many persons are by their own endeavors hewn, polished, and beautified; but they cannot become ‘living stones,’ because they are not connected with Christ. Without this connection, no man can be saved. Without the life of Christ in us, we cannot withstand the storms of temptation. Our eternal safety depends upon our building upon the sure foundation. Multitudes are today building upon foundations that have not been tested. When the rain falls, and the tempest rages, and the floods come, their house will fall, because it is not founded upon the eternal Rock, the chief cornerstone Christ Jesus.

> “Bu diri Daşyň üstünde ýahudylaram, başga milletlerem deň derejede gurup bilerler. Ine, ynamly görnüşde gurup biljek ýeke-täk binýadymyz şudur. Ol hemmeler üçin ýeterlik derejede giňdir we bütin dünýäniň agramyny hem-de ýükgüni götermäge ýeterlik derejede berkdir. Diri Daş bolan Mesih bilen baglanyşyk arkaly bolsa, bu binýadyň üstünde guranlaryň hemmesi diri daşlara öwrülýär. Köp adamlar öz tagallalary bilen çapylýar, ýylmanýar we bezegli edilýär; emma olar “diri daşlar” bolup bilmeýärler, çünki olar Mesih bilen baglanyşykly däldirler. Bu baglanyşyksyz hiç bir adam halas bolup bilmez. Içimizde Mesihiň ýaşaýşy bolmazsa, synagyň tupanlaryna garşy durup bilmeris. Biziň ebedi howpsuzlygymyz berk binýadyň üstünde gurmagymyza baglydyr. Häzirki wagtda köpçülik heniz synagdan geçirilmedik binýatlaryň üstünde gurýar. Ýagyş ýaganda, tupan joşanda we suw joşup gelende, olaryň öýi ýykylar, sebäbi ol ebedi Gaýanyň — baş burç daşy bolan Mesih Isanyň — üstünde bina edilmedikdir.”

> “‘To them which stumble at the word, being disobedient,’ Christ is a rock of offense. But ‘the stone which the builders disallowed, the same is made the head of the corner.’ Like the rejected stone, Christ in His earthly mission had borne neglect and abuse. He was ‘despised and rejected of men; a man of sorrows, and acquainted with grief: … He was despised, and we esteemed Him not.’ Isaiah 53:3. But the time was near when He would be glorified. By the resurrection from the dead He would be declared ‘the Son of God with power.’ Romans 1:4. At His second coming He would be revealed as Lord of heaven and earth. Those who were now about to crucify Him would recognize His greatness. Before the universe the rejected stone would become the head of the corner.

> “‘Söze büdreýänler, boýun egmezlik edýänler üçin,’ Mesih büdremä sebäp bolýan gaýadyr. Emma ‘gurluşykçylar tarapyndan ret edilen şol daş, burçuň baş daşy boldy.’ Ret edilen daş kimin, Mesih hem Öz ýer ýüzündäki gullugynda äsgerilmezlige we süteme döz geldi. Ol ‘adamlar tarapyndan ýigrenilip, ret edildi; hasrat adamy bolup, gaýgy bilen tanyşdy: … Ol ýigrenildi, biz bolsa Ony hiç zat hasap etmedik.’ Işaýa 53:3. Emma Onuň şöhratlandyryljak wagty golaýlapdy. Ölülere arasyndan direlmegi arkaly Ol ‘gudrat bilen Hudaýyň Ogly’ diýlip yglan ediljekdi. Rimliler 1:4. Onuň ikinji gelişinde Ol asman bilen ýeriň Rebbi hökmünde aýan boljakdy. Häzir Ony haça çüýlemäge taýýarlananlar Onuň beýikligini tanarlar. Älemiň öňünde ret edilen daş burçuň baş daşy bolar.”

> “And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.

> “Onuň üstüne kim düşse, ol ony un edip owratjakdyr.” Mesihi ret eden halk tiz wagtda öz şäherleriniň we öz milletleriniň weýran edilşini görmelidi. Olaryň şöhraty döwler, ýel öňündäki tozan kimin pytrap giderdi. Ýöne ýehudylary näme ýok etdi? Eger olar şol gaýanyň üstünde bina eden bolsadylar, ol olaryň howpsuzlygy bolardy; emma olary ýok eden hem şol gaýa boldy. Bu, äsgerilmedik Hudaýyň ýagşylygy, ýüz öwrülen dogrulyk, kiçeldilen rehimdi. Adamlar özlerini Hudaýa garşy goýdular, we olaryň gutulyşy boljak zadyň bary olaryň heläkçiligine öwrüldi. Hudaýyň ýaşaýyş üçin bellen zadynyň baryny olar ölüm diýip tapdylar. Ýehudylaryň Mesihi haça çüýelemeginiň içinde Iýerusalimiň weýrançylygy hem bardy. Kalwariýada dökülen gan olary bu dünýäde-de, geljek dünýäde-de heläkçilige gark eden agram boldy. Hudaýyň merhemetini ret edenleriň üstüne höküm inende, beýik ahyrky günde hem şeýle bolar. Olaryň büdreme gaýasy bolan Mesih şol wagt olaryň gözüne ar alyjy dag hökmünde görüner. Onuň ýüz-görküniň şöhraty, dogrular üçin ýaşaýyş bolsa, erbetler üçin ýuwudýan ot bolar. Ret edilen söýgi, äsgerilmedik merhemet sebäpli, günäkär ýok ediler.

> “By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” Desire of Ages, 597–600.

> Köp mysallar we gaýtalanyp aýdylan duýduryşlar arkaly Isa, Hudaýyň Ogluny ret etmegiň ýehudylara nähili netijä getirjekdigini görkezdi. Bu sözler arkaly Ol, ähli döwürlerde Özüni Halasgäri hökmünde kabul etmekden ýüz öwürýänleriň hemmesine ýüzlenýärdi. Her bir duýduryş olar üçindir. Harama öwrülen ybadathana, boýun egmedik ogul, ýalan üzümçilik edýänler, äsgermezçilikli gurluşykçylar — bularyň hemmesiniň her bir günäkäriň durmuş tejribesinde öz meňzeşi bardyr. Eger ol toba etmese, olaryň öňünden nyşan beren hökmi onuňam paýyna düşer. “Desire of Ages”, 597–600.

We will continue this in the next article.

Muny geljekki makalada dowam etdireris.

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