The week that Christ confirmed the covenant represented the period from His baptism, until Christ in the heavenly sanctuary stood up at the stoning of Stephen.
Mesihiň ähti tassyklan hepdesi Onuň çokundyrylyşyndan başlap, asmandaky mukaddes ýerde Stefan daşlanan wagtynda Mesih aýaga galýança bolan döwri aňladýardy.
But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man’s feet, whose name was Saul. And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep. Acts 7:55–60.
Emma ol Mukaddes Ruhdan doly bolansoň, göge dikelip seretdi-de, Hudaýyň şöhratyny we Isanyň Hudaýyň sag tarapynda durandygyny gördi. Şeýle diýdi: Ine, men asmanlaryň açylandygyny we Ynsan Oglunyň Hudaýyň sag tarapynda durandygyny görýärin. Şonda olar gaty ses bilen gygyryp, gulaklaryny dykdylar-da, agzybirlik bilen onuň üstüne topuldylar. Ony şäherden daşyna çykaryp, daş bilen urdular; şaýatlar bolsa eşiklerini Şawul atly bir ýaş ýigidiň aýaklarynyň ýanynda goýdular. Olar Hudaýa sygynyp: «Ýa Reb Isa, ruhumy kabul et» diýip, Stefany daş bilen urýardylar. Ol dyza çöküp, gaty ses bilen şeýle gygyrdy: «Ýa Reb, bu günäni olaryň üstüne ýükleme». Şeýle diýenden soň, ol uka gitdi. Resullaryň Işleri 7:55–60.
When Stephen was stoned and Michael stood up, the gospel went to the Gentiles, for until that time the gospel was restricted to the Jews.
Stefan daşlanan wagtynda we Mikaýyl aýaga galanda, Hoş Habar başga milletlere gitdi, çünki şol wagta çenli Hoş Habar diňe ýehudylara çäklendirilipdi.
“Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.
“Soňra perişde şeýle diýdi: ‘Ol köp adamlar bilen bir hepde [ýedi ýyl] üçin ähti tassyklar.’ Halasgär Öz hyzmatyna girişenden soň ýedi ýyl dowamynda Hoş Habar aýratyn-da ýehudylara wagyz edilmelidi; üç ýarym ýyl dowamynda Mesiheň Özi tarapyndan, ondan soň bolsa resullar tarapyndan. ‘Hepdäniň ortasynda Ol gurbany we sadakany bes etdirer.’ Daniel 9:27. B. e. 31-nji ýylyň ýazynda hakyky Gurban bolan Mesih Kalwariýada hödür edildi. Şonda ybadathananyň perdesi ikä ýaryldy, bu bolsa gurbanlyk gullugynyň mukaddesliginiň we ähmiýetiniň ýok bolandygyny görkezdi. Ýerdäki gurbanlygyň we sadakanyň bes bolmaly wagty gelip ýetipdi.”
“The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution ‘went everywhere preaching the word’ (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.
“Bir hepde—ýedi ýyl—miladydan soň 34-nji ýylda tamamlandy. Şondan soň, Stefanyň daşlanmagy arkaly ýewreýler Hoş Habary ret edendiklerini ahyrsoňy doly möhürlediler; yzarlama sebäpli dargadylan şägirtler ‘hemme ýere gidip, sözi wagyz edýärdiler’ (Resullaryň işleri 8:4); köp wagt geçmänkä-de, yzarlayıjy Şawul iman getirdi we butparazlara iberilen resul Pawlus boldy.” Asyrlaryň Islegi, 233.
In the year 34, the sacred week (twenty-five hundred and twenty days), ended and ancient Israel was divorced from God, their probation had fully closed. At that point the retribution against ancient Israel for the rejection of the covenant, and for the crucifixion of the Son of God was subject to God’s executive judgment. God in His longsuffering mercy deferred the destruction of Jerusalem until the siege and destruction in 66 AD through to 70 AD.
34-nji ýylda mukaddes hepde (iki müň bäş ýüz ýigrimi gün) tamamlandy we gadymy Ysraýyl Hudaý tarapyndan taşlanyp, olaryň synag möhleti doly ýapyldy. Şol pursatda ähtden ýüz öwrenligi we Hudaýyň Ogluny haça çüýländigi sebäpli gadymy Ysraýyla garşy jeza Hudaýyň ýerine ýetiriji hökümine tabyn boldy. Hudaý Öz sabyr-takatly rehimdarlygynda Iýerusalimiň heläk edilmegini miladydan soňky 66-njy ýyldaky gabawdan başlap, miladydan soňky 70-nji ýyldaky weýrançylyga çenli yza goýdy.
The verses in Daniel chapter nine, that identified the week Christ confirmed the covenant, also identifies that pagan Rome (the prince that shall come) would destroy the city and sanctuary, but God in His longsuffering mercy, allowed the children of ancient Israel time to hear the gospel and make a decision as their fathers had done during the seven year period of Christ’s and the disciples’ ministry among them.
Danyýlyň dokuzynjy babyndaky, Mesihe ähti tassyklan hepdesini görkezýän aýatlar, butparaz Rimiň hem («geljek hökümdar») şäheri we mukaddes ýeri weýran etjekdigini görkezýär; emma Hudaý Öz sabyrly-merhemetinde gadymy Ysraýylyň perzentlerine Hoş Habary eşitmek we öz atalarynyň olaryň arasynda Mesihiň we şägirtleriniň ýedi ýyllyk gulluk döwründe edişleri ýaly karar bermek üçin wagt berdi.
“For nearly forty years after the doom of Jerusalem had been pronounced by Christ Himself, the Lord delayed His judgments upon the city and the nation. Wonderful was the long-suffering of God toward the rejectors of His gospel and the murderers of His Son. The parable of the unfruitful tree represented God’s dealings with the Jewish nation. The command had gone forth, ‘Cut it down; why cumbereth it the ground?’ (Luke 13:7) but divine mercy had spared it yet a little longer. There were still many among the Jews who were ignorant of the character and the work of Christ. And the children had not enjoyed the opportunities or received the light which their parents had spurned. Through the preaching of the apostles and their associates, God would cause light to shine upon them; they would be permitted to see how prophecy had been fulfilled, not only in the birth and life of Christ, but in His death and resurrection. The children were not condemned for the sins of the parents; but when, with a knowledge of all the light given to their parents, the children rejected the additional light granted to themselves, they became partakers of the parents’ sins, and filled up the measure of their iniquity.
Mesihiň Özi tarapyndan Iýerusalimiň heläkçiligi yglan edilenden soň, takmynan kyrk ýyl çemesi wagtlap Reb şäheriň hem-de milletiň üstüne hökmlerini gijikdirdi. Hudaýyň Öz hoş habaryny ret edenlere we Öz Ogluny öldürenlere garşy sabyrlylygy ajaýypdy. Miwesiz agaç hakyndaky tymsal Hudaýyň ýewreý milleti bilen bolan gatnaşyklaryny aňladýardy. “Ony kesiň; näme üçin ýeri biderek tutýar?” diýen buýruk çykypdy (Luka 13:7), emma ylahy rehim ony entek biraz wagt gorap saklapdy. Ýewreýleriň arasynda henizem Mesihiň häsiýetinden we işinden bihabar bolanlar köpdü. Şeýle hem çagalar ata-babalarynyň ýüz öwren mümkinçiliklerinden peýdalanmandylar we olaryň äsgermezlik eden nuruny kabul etmändiler. Resullaryň we olaryň ýoldaşlarynyň wagzy arkaly Hudaý olara nury saçdyrjakdy; olara pygamberligiň diňe Mesihiň dogluşynda we durmuşynda däl, eýsem Onuň ölüminde we direlişinde hem nähili berjaý bolandygyny görmäge rugsat beriljekdi. Çagalar ata-babalarynyň günäleri üçin höküm edilmediler; emma ata-babalaryna berlen ähli nury bilip, çagalar özlerine berlen goşmaça nury ret edenlerinde, olar ata-babalarynyň günälerine şärik boldular we özleriniň bikanunlyklarynyň ölçegini doldurdylar.
“The long-suffering of God toward Jerusalem only confirmed the Jews in their stubborn impenitence. In their hatred and cruelty toward the disciples of Jesus they rejected the last offer of mercy. Then God withdrew His protection from them and removed His restraining power from Satan and his angels, and the nation was left to the control of the leader she had chosen. Her children had spurned the grace of Christ, which would have enabled them to subdue their evil impulses, and now these became the conquerors. Satan aroused the fiercest and most debased passions of the soul. Men did not reason; they were beyond reason—controlled by impulse and blind rage. They became satanic in their cruelty. In the family and in the nation, among the highest and the lowest classes alike, there was suspicion, envy, hatred, strife, rebellion, murder. There was no safety anywhere. Friends and kindred betrayed one another. Parents slew their children, and children their parents. The rulers of the people had no power to rule themselves. Uncontrolled passions made them tyrants. The Jews had accepted false testimony to condemn the innocent Son of God. Now false accusations made their own lives uncertain. By their actions they had long been saying: ‘Cause the Holy One of Israel to cease from before us.’ Isaiah 30:11. Now their desire was granted. The fear of God no longer disturbed them. Satan was at the head of the nation, and the highest civil and religious authorities were under his sway.” The Great Controversy, 27, 28.
Hudaýyň Iýerusalime eden sabyrly çydamy ýehudylary diňe olaryň dikbaş tutan toba etmezliginde has-da berkitdi. Olar Isanyň şägirtlerine bolan ýigrenjinde we rehimsizliginde merhemetiň iň soňky teklibini ret etdiler. Şonda Hudaý Öz goragyny olaryň üstünden çekdi hem-de Şeýtandan we onuň perişdelerinden saklaýjy güýjüni aýyrdy, şeýdip bu millet özüniň saýlap alan ýolbaşçysynyň dolandyryşyna galdy. Onuň çagalary Mesihiň özleriniň ýaman höweslerini boýun egdirmäge ukyply etjek merhemetini äsgermezlik edipdiler, indi bolsa şol höwesler ýeňiji boldy. Şeýtan janyň iň gazaply we iň pesleşen hyjuwlaryny oýardy. Adamlar pikir ýöretmeýärdiler; olar paýhasyň daşyndadylar — hyjuw we kör gazap tarapyndan dolandyrylýardylar. Olar öz rehimsizliginde şeýtany häsiýete eýe boldular. Maşgalada-da, milletde-de, iň ýokary hem iň pes gatlaklaryň arasynda-da şübhe, göriplik, ýigrenç, dawa, gozgalaň, adam öldürmek bardy. Hiç ýerde howpsuzlyk ýokdy. Dostlar we garyndaşlar biri-birine dönüklik etdiler. Ata-eneler öz çagalaryny, çagalar-da öz ata-enelerini öldürdiler. Halkyň ýolbaşçylarynyň özlerini dolandyrmaga güýji ýokdy. Gözegçiliksiz hyjuwlar olary zalymlara öwürdi. Ýehudylar bigünä Hudaý Ogluny höküm etmek üçin ýalan şaýatlygy kabul edipdiler. Indi bolsa ýalan aýyplamalar olaryň öz durmuşyny näbellilige saldy. Olar öz hereketleri bilen köp wagtdan bäri şeýle diýýärdiler: “Ysraýylyň Mukaddesini öňümizden aýyr”. Işaýa 30:11. Indi olaryň islegi ýerine ýetirildi. Hudaýdan gorky indi olary bimaza etmeýärdi. Şeýtan milletiň başyndady, iň ýokary raýatlyk we dini häkimiýetler bolsa onuň täsiriniň astyndady.” Beýik göreş, 27, 28.
As the Messenger of the Covenant, Christ first dealt exclusively with the Jews. In the year 34, at the stoning of Stephen, the gospel then went to the Gentiles, and the time of God’s executive judgment arrived, though God in His mercy deferred that point in time for about forty years.
Ähtiň Ähtiniň Ilçisi hökmünde Mesih ilki diňe ýahudiler bilen iş salyşdy. Miladydan soňky 34-nji ýylda, Istefanyň daşlanyp öldürilmeginde, hoş habar şondan soň beýleki milletlere gitdi, we Hudaýyň ýerine ýetiriji höküminiň wagty geldi, emma Hudaý Öz merhemetinde şol pursady takmynan kyrk ýyl yza süýşürdi.
As the Messenger of the Covenant, in fulfillment of Malachi chapter three, Christ twice cleansed the temple. He did so in a period that was especially set apart for the covenant people who were then being passed by and divorced, and also for those who would then become the new chosen people. When that period of time concluded, the time of God’s executive judgment began. John the Baptist was the messenger who prepared the way for Christ’s work of raising up a new chosen people that He would enter into covenant with.
Ähtiň ilçisi hökmünde, Malakiýanyň üçünji babyndaky pygamberligiň ýerine ýetirilmegi hökmünde, Mesih ybadathanany iki gezek arassalady. Ol muny şol döwürde etdi; bu döwür aýratynlykda hem şol wagt ýanyndan geçilip, talak berilýän äht halky üçin, hem-de şol wagt täze saýlanan halk boljaklar üçin bellenipdi. Şol wagt döwri tamamlananda, Hudaýyň ýerine ýetiriji höküm wagty başlandy. Çokundyryjy Ýahýa, Mesihiň täze saýlanan bir halky galdyryp, olar bilen äht baglaşmak işine ýol taýýarlaýan ilçi boldy.
The two temple cleansings were object lessons identifying Christ’s work of cleansing the soul temple. When the Messenger of the Covenant suddenly arrives in Malachi chapter three, He purifies and also purges the sons of Levi, for the purpose of creating an offering, as in days of old.
Ybadathananyň iki gezek arassalanmagy Mesihiň jan ybadathanasyny arassalamak işini görkezýän täsirli sapaklar boldy. Ähtiň Habarchysy Malakiýanyň üçünji babynda birden gelende, gadymy günlerdäki ýaly sadaka döretmek maksady bilen, Lewiniň ogullaryny hem päkläp, hem-de arassalaýar.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–3.
Emma Onuň gelýän gününe çydap biler? Ol peýda bolanda kim durup biler? Çünki Ol eredijiniň ody ýalydyr we geýim agardyjynyň sabyny ýalydyr. Ol kümşi erediji we päkleýji ýaly oturyp, Lawynyň ogullaryny päklär; olary altyn we kümüş ýaly arassalap-päklär, şonda olar Rebbe dogrulyk bilen sadaka getirerler. Şonda Ýahudanyň we Iýerusalimiň sadakasy Rebbe gadymy günlerdäki ýaly, öňki ýyllardaky ýaly hoş ýakar. Malaky 3:2–3.
Malachi chapter three, and the two temple cleansings represent a perfection of the faith of the sons of Levi that is accomplished by the Messenger of the Covenant. The perfection of the faith of the sons of Levi is represented by the purification of the gold.
Malaki kitaby, üçünji bap, ybadathana bilen baglanyşykly iki gezek arassalama bolsa, Ähtiň Habarçysy tarapyndan amala aşyrylýan Lewi ogullarynyň imanynyň kämilleşdirilmegini aňladýar. Lewi ogullarynyň imanynyň kämilleşdirilmegi altynyň arassalanmagy bilen aňladylýar.
“There must be, with all who have any influence in the sanitarium, a conforming to God’s will, a humiliation of self, an opening of the heart to the precious influence of the Spirit of Christ. The gold tried in the fire represents love and faith. Many are nearly destitute of love. Self-sufficiency blinds their eyes to their great need. There is a positive necessity for a daily conversion to God, a new, deep, and daily experience in the religious life.” Testimonies, volume 4, 558.
“Sanatoriýada nähilidir bir täsiri bar bolanlaryň hemmesinde Hudaýyň eradasyna laýyk gelmek, özüni peseltmek, ýüregi Mesihiň Ruhunyň gymmatly täsirine açmak bolmalydyr. Otda synalan altyn söýgini we imany aňladýar. Köp adamlar söýgüden tas mahrumdyrlar. Öz-özüne ýeterliklik olaryň uly mätäçligini görmez ýaly gözlerini kör edýär. Hudaýa her gün ýüz öwürmezden täzeden dolanmak, dini durmuşda täze, çuň, hem-de gündelik tejribä eýe bolmak babatda açyk-aýdyň zerurlyk bardyr.” Testimonies, volume 4, 558.
Malachi chapter three, and the two temple cleansings represent a perfection of the understanding of the increase of knowledge within the wise, who are the sons of Levi, that is accomplished by the Messenger of the Covenant. The perfection of the sons of Levi’s represented by the purification of the silver.
Malakynyň üçünji bölümi, hem-de ybadathananyň iki gezek arassalanyşy, Ähtiň Habarçysy tarapyndan amala aşyrylýan Lewi ogullarynyň, ýagny paýhaslylaryň içindäki bilimiň köpelmegine düşünmegiň kämilleşmegini aňladýar. Lewi ogullarynyň kämilligi kümüşiň arassalanmagy bilen şekillendirilýär.
The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Psalm 12:6.
Rebbiň sözleri päk sözlerdir: ýer peçinde eredilip synagdan geçirilen, ýedi gezek saplanan kümüş kimidir. Zebur 12:6.
The Messenger of the Covenant was to purify the sons of Levi as silver and gold. The Word of God is what purifies, for to be purified is to be justified and sanctified.
Ähtiň Ilçisi kümüş bilen altyn ýaly Lewi ogullaryny saplamalydy. Hudaýyň Sözi saplaýjydyr, çünki saplanmak aklanmak we mukaddeslenmekdir.
Sanctify them through thy truth: thy word is truth. John 17:17.
Olary Öz hakykatyň arkaly mukaddes et: Seniň sözüň hakykatdyr. Ýuhanna 17:17.
John the Baptist was the messenger that prepared the way for the Messenger of the Covenant in the first fulfillment of Malachi chapter three, and his message in that regard was fourfold in nature. His work included the identification of the work of purification that was to be accomplished by the Messenger of the Covenant, and that the work of purification accomplished was represented as an act of sweeping a threshing-floor. He identified that the former chosen people were then in the process of being passed by. He also presented the Laodicean message to God’s people, thus showing them their sins and the sins of their fathers. He placed all these realities in the context of the “wrath to come.” The work of the messenger who prepared the way, represented a work by one who had never received an education in the educational system of the people who were being passed by.
Ýahýa Çokundyryjy, Malakiýanyň üçünji babyndaky ilkinji berjaý edilişde Ähtiň Habarçysy üçin ýoly taýýarlan habarçydy, we bu babatda onuň habary tebigaty boýunça dört taraplydy. Onuň işi Ähtiň Habarçysy tarapyndan amala aşyrylmaly arassalama işini kesgitlemegi öz içine alýardy, hem-de amala aşyrylan arassalama işiniň harmany syryp-süpürmek hökmünde beýan edilýändigini görkezýärdi. Ol öňki saýlanan halkyň şol wagt geçilip barylýan ýagdaýdadygyny kesgitledi. Şeýle hem ol Laodikýa habaryny Hudaýyň halkyna ýetirdi, şeýlelikde olara öz günälerini we atalarynyň günälerini görkezdi. Ol bu hakykatlaryň hemmesini “geljek gazabyň” çäginde ýerleşdirdi. Ýoly taýýarlan habarçynyň işi, geçilip barylýan halkyň bilim ulgamynda hiç haçan bilim almadyk biriniň işi bolup durýardy.
“In John the Baptist the Lord raised up for Himself a messenger to prepare the way of the Lord. He was to bear to the world an unflinching testimony in reproving and denouncing sin. Luke, in announcing his mission and work, says, ‘And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord’ (Luke 1:17).
Çölde suya çokundyryjy Ýahýada Reb Öz ýoluny taýýarlamak üçin Özüne bir habarçy turuzdy. Ol dünýä günäni ýazgaryp we paş edip, hiç bir gorky-duýgusy bolmazdan şaýatlyk etmelidi. Luka onuň wezipesini we işini yglan edip şeýle diýýär: “Ol Onuň öňünden Ylýas ruhy we güýji bilen gider; atalaryň ýüreklerini çagalaryna öwürmek, boýun egmeýänleri dogrularyň paýhasyna getirmek, şeýlelik bilen Reb üçin taýýarlanan bir halky taýýar etmek üçin” (Luka 1:17).
“Many of the Pharisees and Sadducees came to the baptism of John, and addressing these, he said, ‘O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: and think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but He that cometh after me is mightier than I, whose shoes I am not worthy to bear: He shall baptize you with the Holy Ghost, and with fire: whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner; but He will burn up the chaff with unquenchable fire’ (Matthew 3:7–12).
“Fariseýleriň we saddukeýleriň köpüsi Ýahýanyň çokundyrylyşyna geldiler, ol hem olara ýüzlenip şeýle diýdi: «Eý, ýylanlaryň nesli, geljek gazapdan gaçyp gutulmagy size kim duýdurdy? Şeýle bolsa, toba laýyk miwe getiriň; we öz içiňizde: “Biziň atamyz Ybraýymdyr” diýip pikir etmäň; çünki men size aýdýaryn, Hudaý şu daşlardan hem Ybraýyma perzent galdyrmaga güýji ýetýändir. Indi bolsa palta hem agaçlaryň düýbüne goýlandyr; şonuň üçin gowy miwe getirmeýän her bir agaç kesilip, oda taşlanýar. Men sizi toba üçin suw bilen çokundurýaryn; emma menden soň Gelýän menden güýçlüdir, Onuň aýakgabyny götermäge men mynasyp däl; Ol sizi Mukaddes Ruh bilen hem-de ot bilen çokundyrar; Onuň elegi Öz elindedir, Ol harmanyny doly arassalap, bugdaýyny ambara ýygnar; samany bolsa öçmejek ot bilen ýakar» (Matta 3:7–12).”
“The voice of John was lifted up like a trumpet. His commission was, ‘Shew My people their transgression, and the house of Jacob their sins’ (Isaiah 58:1). He had obtained no human scholarship. God and nature had been his teachers. But one was needed to prepare the way before Christ who was bold enough to make his voice heard like the prophets of old, summoning the degenerate nation to repentance.” Selected Messages, book 2, 147, 148.
Ýahýanyň sesi surnaý ýaly belende galdyryldy. Onuň wezipesi şeýle boldy: «Halkyma olaryň ýazygyny, Ýakubyň öýüne bolsa olaryň günälerini görkez» (Işaýa 58:1). Ol adamlardan gelýän hiç bir ylmy-bilimi almady. Onuň mugallymlary Hudaý bilen tebigatdy. Emma Mesihiň öňünde ýoly taýýarlamak üçin, gadymy pygamberler ýaly sesini gorkman çykaryp, ahlak taýdan bozulan milleti toba çagyrjak biri zerurdy. Selected Messages, book 2, 147, 148.
William Miller was the second messenger that prepared the way for the Messenger of the Covenant, and Miller’s person and work had been typified by John the Baptist.
William Miller Ähtiň Ilçisine ýol taýýarlaýan ikinji ilçidi, we Milleriň şahsyýeti hem-de işi Ýahýa Çokundyryjynyň üsti bilen nusgalanyp görkezilipdi.
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance.” Early Writings, 233.
“William Miller tarapyndan wagyz edilen hakykaty kabul etmäge müňlerçe adam ugrukdyryldy, we Hudaýyň hyzmatkärleri Ylýasyň ruhunda we gudratynda bu habary yglan etmek üçin göterildi. Isanyň öňünden gelen Ýahýa ýaly, bu çynlakaý habary wagyz edenler hem paltyny agajyň köküne goýmagy we adamlary toba laýyk miweleri getirmäge çagyrmagy zerur bildiler.” Early Writings, 233.
The quibbling Jews in the time of Christ had been led to trust in a false message of the Messiah. “Messiah” is the Hebrew word for the Greek word “Christ” which means “anointed”.
Mesihiň döwründäki jedeljeň ýehudiler Mesih baradaky ýalan habara ynanmaga ugrukdyrylypdy. “Mesih” grekçe “Hristos” sözüniň ibranyça görnüşidir we “çalnyp saýlanan” diýmegi aňladýar.
The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. Acts 10:36–38.
Hudaýyň ähliňiziň Rebbi bolan Isa Mesih arkaly parahatlygy wagyz edip, Ysraýyl ogullaryna iberen sözi — meniň diýýän şol sözüm — siz bilýäňiz; ol Ýahýanyň wagyz eden çokundyrylyşyndan soň, ähli Ýahudyýada yglan edildi we Jelileden başlandy; ýagny, Hudaýyň Nazaretli Isany Mukaddes Ruh we güýç bilen nähili ýaglandygyny; Ol aýlanyp, ýagşylyk edip, iblisiň ezýänleriniň hemmesine şypa berdi; çünki Hudaý Onuň bilen idi. Resullar 10:36–38.
Both “messiah” and “Christ” mean “the anointed one”. Christ was anointed at His baptism, so technically He was not the Messiah or the Christ until His baptism. His baptism prophetically aligns with the descent of the angel in Revelation chapter ten, that descended on August 11, 1840, and it also aligns with the descent of the mighty angel of Revelation chapter eighteen, who descended on September 11, 2001. The three prophetic waymarks identify the manifestation of the Holy Spirit in the latter rain.
“Mesih” hem-de “Hristos” hem “ýag çalnan” diýmegi aňladýar. Hristos Öz çokundyrylmagynda ýag çalnandy, şonuň üçin takyk manyda aýdanyňda, Ol çokundyrylmagyna çenli Mesih ýa-da Hristos däldi. Onuň çokundyrylmagy pygamberlik taýdan Ylham kitabyň onunjy babyndaky, 1840-njy ýylyň 11-nji awgustynda inen perişdäniň inişi bilen gabat gelýär, şeýle hem ol Ylham kitabyň on sekizinji babyndaky, 2001-nji ýylyň 11-nji sentýabrynda inen güýçli perişdäniň inişi bilen-de gabat gelýär. Bu üç pygamberlik ýolbelgisi soňky ýagynda Mukaddes Ruhuň ýüze çykmagyny kesgitleýär.
The quibbling Jews held to a misconception, a false prophetic message that the Messiah would bring about a literal earthly kingdom where the nation of Israel would govern the world. It was a false message that promised “peace and prosperity”.
Dawaçyl ýahudylar Mesihiň Ysraýyl halkynyň dünýäni dolandyrjak göni manydaky ýer ýüzündäki bir patyşalygy berkarar etjekdigi baradaky nädogry düşünjä, ýalan pygamberlik habaryna ýapyşyp durdular. Bu, “parahatçylyk we rowaçlyk” wada berýän ýalan habardy.
William Miller’s message had two major elements. The first was the application of the time prophecies that identified the cleansing of the sanctuary, and the second was his rejection of the Catholic interpretation of the thousand-year millennium that the Protestants were prone to believe. That false view of the millennium identified as a thousand years of peace and prosperity, had been represented by the false view of the Messiah’s kingdom that was held by the quibbling Jews.
William Milleriň habarynda iki sany esasy unsur bardy. Birinjisi mukaddes ýeriň tämizlenmegini kesgitleýän wagt pygamberlikleriniň ulanylmagy boldy, ikinjisi bolsa protestantlaryň ynanmaga meýilli bolan müň ýyllyk milýenium baradaky katolik düşündirişini ret etmegidi. Parahatçylyk we rowaçlyk bilen häsiýetlendirilýän müň ýyl hökmünde kesgitlenen şol ýalan milýenium garaýşy, ownuk-uşak jedellere berlen ýewreýleriň kabul eden Mesihiň patyşalygy baradaky ýalan garaýyş bilen şekillendirilipdi.
Those two witnesses identify a counterfeit latter rain message promising “peace and prosperity” in the third and final fulfillment of the history of the messenger who prepares for the Messenger of the Covenant to suddenly come to His temple. That false latter rain message is identified as a “peace and safety” message, in contrast to the message of John the Baptist who identified that “every tree which bringeth not forth good fruit is hewn down, and cast into the fire,” when “the wrath to come” arrives. It was also represented by Miller’s identification that there would be no thousand years of peace, as Catholicism teaches, for when the Lord returns, He will destroy the earth with the brightness of His coming.
Şol iki şaýat, Ähtiň Habarynyň Öz ybadathanasyna birden gelmegi üçin ýol taýýarlaýan çapar taryhynyň üçünji we soňky amala aşmasynda “parahatçylyk we rowaçlyk” wada berýän galp soňky ýagmyr habaryny paş edýär. Şol galp soňky ýagmyr habary, geljek gaharyň ýetip gelýän wagtynda “gowy miwe getirmeýän her bir agajyň çapylýandygy we oda taşlanýandygy”ny yglan eden Çokundyryjy Ýahýanyň habaryna garşylykda, “parahatçylyk we howpsuzlyk” habary hökmünde tanadylýar. Şeýle hem ol, Reb gelende katolikçiligiň öwredişi ýaly müň ýyllyk parahatçylyk bolmajakdygyny, çünki Ol gelşiniň şöhle-saçmasy bilen ýer ýüzüni ýok etjekdigini Milleriň kesgitlemesi arkaly hem görkezilipdi.
And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. 2 Thessalonians 1:7–9.
Siz ezýet çekýänlere bolsa, Reb Isa Öz gudratly perişdeleri bilen asmandan aýan bolanda, biziň bilen bile rahatlyk berler. Ol Hudaýy tanamaýanlardan hem-de Rebbimiz Isa Mesihiň Hoş Habaryna boýun bolmaýanlardan otly alaw içinde ar alar. Olar Rebbiň huzuryndan we Onuň gudratynyň şöhratyndan ebedilik heläkçilik bilen jezalandyrylar. 2 Selanikliler 1:7–9.
The first two messengers who prepared for the Messenger of the Covenant to enter into covenant with a new chosen people, demonstrate that a false “peace and safety” latter rain message, which was formulated in the third generation of Laodicean Adventism, has been designed by Satan to prevent Laodicean Adventism in the fourth generation from recognizing the role of Islam, as represented in the third Woe.
Ähtiň Ähtine täze saýlanan halk bilen äht baglaşmak üçin ýol taýýarlan ilkinji iki habarçy, Laodikeya Adventizminiň üçünji neslinde kemala getirilen galp “parahatçylyk we howpsuzlyk” soňky ýagmyr habarynyň, üçünji Bela arkaly şekillendirilen Yslamyň ornuny dördünji nesildäki Laodikeya Adventizmine tanatmazlyk üçin Şeýtan tarapyndan niýetlenendigini görkezýär.
In the purification process that is accomplished for those represented by the sons of Levi, the one who comes after John the Baptist was to thoroughly sweep and “purge” His floor, with the fan that is in His hand. That work is accomplished by His Word.
Lewi ogullary tarapyndan wekilçilik edilýänler üçin amala aşyrylýan päkleniş işinde, Çümdüriji Ýahýadan soň gelýän Özi, elindäki garmasy bilen Öz harmanyny düýpli süpürip, ony “arassalamalydy”. Şol iş Onuň Sözi arkaly amala aşyrylýar.
“‘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 elindäki ýelimçesi bardyr, Ol özüniň harmanyny doly arassalap, bugdaýyny ammaryna ýygnar.’ Matta 3:12. Bu arassalanma zamanalarynyň biri boldy. Hakykatyň sözleri arkaly samanyň bugdaýdan aýrylmagy bolup geçýärdi. Köpleri ýazgaryşy kabul etmek üçin aşa bihuda hem-de özlerini ak hasaplaýandyklary, pesgöwünli durmuş ýörelgesini kabul etmek üçin bolsa dünýäni aşa söýýändikleri sebäpli, Isadan ýüz öwürdiler. Häzir hem köp adam şol bir zady edýär. Häzirki wagtda-da janlar, Kapernaumdaky sinagogada bolan şol şägirtleriň synagdan geçirilişi ýaly, synagdan geçirilýär. Hakykat ýüregine ýetirilen wagty, olar öz durmuşlarynyň Hudaýyň eradasyna laýyk gelmeýändigini görýärler. Olar özlerinde doly bir özgerişligiň zerurdygyny görýärler; emma olar özünden ýüz öwürmegi talap edýän işi üstlerine almaga meýilli däldirler. Şoňa görä-de, olaryň günäleri ýüze çykarylanda gazaplanýarlar. Olar, edil şol şägirtleriň Isany taşlap gidenleri ýaly, närazy bolup gidýärler we: ‘Bu agyr sözdür; muny kim diňläp biler?’ diýýärler.” The Desire of Ages, 392.
The message of the latter rain is the “debate” of Habakkuk chapter two, and it is the words of truth, that separate the chaff from the wheat. That separation is the purging accomplished by the Messenger of the Covenant. In Millerite history, the message of Daniel chapter eight, verse fourteen, produced a purging when it first failed and brought about the tarrying time of Habakkuk chapter two and the parable of the ten virgins in Matthew chapter twenty-five. When the message of the Midnight Cry was ultimately fulfilled on October 22, 1844, it produced an even greater purging. Then it was that the Messenger of the Covenant suddenly arrived and began the final purging and purification. The movement that had passed through the first two of three purifications and purging’s, failed the third and was sent to the wilderness of Laodicea in 1863.
Soňky ýagşyň habary Habakuk kitabynda ikinji bapdaky “jedeldir”, we samanyň däneden aýrylmagyna getirýän zat hakykatyň sözleridir. Şol aýrylyşma Ähtiň Habarçysy tarapyndan amala aşyrylýan arassalanmadyr. Millerit taryhynda Daniýel kitabynda sekizinji bap, on dördünji aýatyň habary ilki başda başa barmanda arassalanma döretdi we Habakuk kitabynda ikinji bapdaky egleniş wagtyny hem-de Matta kitabynda ýigrimi bäşinji bapdaky on gyz hakyndaky tymsaly ýüze çykardy. Gijäniň ýaryndaky Gykylygyň habary ahyrsoňy 1844-nji ýylyň 22-nji oktýabrynda ýerine ýetirilende, ol has-da uly arassalanma getirdi. Şonda Ähtiň Habarçysy duýdansyz gelip, soňky arassalama we päklemä başlady. Üç päkleýişiň we arassalanmanyň ilkinji ikisinden geçip gelen hereket üçünjisinde şowsuzlyga uçrady we 1863-nji ýylda Laodikiýanyň çölüne iberildi.
In the Millerite history the Protestants were first purged by the words of truth, thereafter the movement of the first angel was purged at the arrival of the third testing message. But those who had been the builders of the Millerite temple during the forty-six years from 1798 unto 1844, failed the third test, which arrived on October 22, 1844, though they perfectly fulfilled the parable of the ten virgins.
Milleritleriň taryhynda protestantlar ilki hakykatyň sözleri bilen arassalandylar; şondan soň bolsa birinji perişdäniň hereketi üçünji synag habarynyň gelmegi bilen arassalandy. Emma 1798-nji ýyldan 1844-nji ýyla çenli kyrk alty ýylyň dowamynda Millerit ybadathanasynyň gurluşykçylary bolanlar, on gyzyň tymsalyny kämil ýerine ýetiren bolsalar-da, 1844-nji ýylyň 22-nji oktýabrynda gelen üçünji synagdan geçip bilmediler.
“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.
“Birinjii we ikinji perişdeleriň habarlary astynda Güýewi garşylamaga çykanlaryň köpüsi dünýä berilmeli bolan synagdan geçiriji iň soňky habar bolan üçünji habary ret etdiler, iň soňky çagyryş edilende hem şoňa meňzeş tutum tutuljakdyr.
“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 akylly, ýa-da samsyk gyzlar hökmünde şekillendirilýäris.” Review and Herald, October 31, 1899.
The prophetic history that began at the arrival of the third angel on October 22, 1844, was a failure, and it ended with the rebellion of 1863. By 1850 Sister White penned the following message.
1844-nji ýylyň 22-nji oktýabrynda üçünji perişdäniň gelmegi bilen başlanan pygamberlik taryhy şowsuzlyga uçrady, we ol 1863-nji ýylyň gozgalaňy bilen tamamlandy. 1850-nji ýyla çenli Uýam Waýt aşakdaky habary ýazdy.
“The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.
Reb maňa 26-njy ýanwarda bir görnüş berdi; men ony beýan ederin. Men Hudaýyň halkyndan käbirleriniň akylsyz hem sust halda bolandygyny gördüm; olar diňe ýarym oýandylar we biziň häzir ýaşap duran wagtymyza düşünmeýärdiler; hem-de “kir çotgaly” “adamyň” içeri girendigini, käbirleriniň bolsa süpürilip ýok edilmek howpy astynda durandygyny gördüm. Men Isadan olary halas etmegini, olary ýene biraz wagt aýamagyny we özleriniň elhenç howpuny görmäge ýol bermegini ýalbaryp haýyş etdim, şeýdip olar ebedilik üçin juda giç bolmanka taýýarlanyp bilsinler. Perişde: “Heläkçilik gudratly tüweleý ýaly gelýär” diýdi. Men perişdä bu dünýäni söýen, emläklerine baglanan, olardan üzňeleşmäge hem-de ruhy iýmitiň ýetmezçiliginden heläk bolýan aç goýunlary iýmitlendirmek üçin öz ýolunda howlukýan habarçylary goldamak maksady bilen şol emläklerini gurban etmäge islegli bolmadyk adamlara rehim etmegini we olary halas etmegini ýalbaryp haýyş etdim.
“As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Review and Herald, April 1, 1850.
“Häzirki hakykata mätäçlik çekip ölýän garyp janlary, hem-de hakykata ynanýandyklaryny aýdýan käbirleriniň Hudaýyň işini ilerletmek üçin zerur serişdeleri saklap, olaryň ölmegine ýol berýändiklerini görüp, bu görnüş maňa gaty agyr boldy, we men perişdä muny menden aýyrmagyny ýalbaryp soradym. Hudaýyň işi olaryň emläginiň bir bölegini talap edeninde, Isa gelen ýaş ýigit ýaly, [Matthew 19:16–22.] gaýgyly gidýändiklerini gördüm; hem-de tiz wagtda joşup akýan bela olaryň üstünden geçip, ähli mal-mülklerini süpürip äkitjekdigini, şondan soň bolsa ýer ýüzündäki baýlygy gurban edip, gökde hazyna toplamak üçin juda giç boljakdygyny gördüm.” Review and Herald, April 1, 1850.
In 1850, the dirt-brush man had already arrived. On October 22, 1844, the Messenger of the Covenant had suddenly come to His temple, and He began the work of purging and purifying the sons of Levi.
1850-nji ýylda hapa çotgaly adam eýýäm gelipdi. 1844-nji ýylyň 22-nji oktýabrynda Ähtiň Habarçysy duýdansyz Öz ybadathanasyna gelipdi we Ol Lewiniň ogullaryny arassalamak hem-de päklemek işine başlapdy.
We will continue this study in the next article.
Bu gözlegi indiki makalada dowam etdireris.
“Today souls are being tested and tried, and many are passing over the same ground trodden by those who forsook Christ. When tested by the Word, they reject the divine Teacher. When rebuked because their lives are not in harmony with truth and righteousness, they turn from the Saviour; and their decision, like that of the offended disciples, is never reversed. They walk no more with Christ. Thus are the words fulfilled, ‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’” Signs of the Times, May 15, 1901.
“Bu gün janlar synalýar we imtihana çekilýär, köpüsi Mesihi terk edenleriň basyp geçen şol bir ýolundan geçýär. Sözüň synagy bilen ýüzbe-ýüz edilende, olar ylahy Mugallymy ret edýärler. Durmuşlarynyň hakykat we dogrulyk bilen sazlaşykda däldigi sebäpli ýazgarylanda, Halasgärden ýüz öwürýärler; we olaryň karary, göwnüne degen şägirtleriň karary ýaly, hiç wagt üýtgedilmeýär. Olar indi Mesih bilen bile ýöremeýärler. Şeýlelikde şu sözler ýerine ýetýär: ‘Onuň eleği Öz elindedir, we Ol harmanyny bütinleý arassalar, bugdaýyny bolsa ammara ýygnar.’” Signs of the Times, May 15, 1901.